Rambam: Berachos Chapter 4, 5, 6

0:00Good morning, with the help of Hashem, we are learning today's three Prochem Rambam, Hilchis Brachis, Dalid, Hei and Vav, beginning with Paidik Revi, Paidik Revi is going to deal with the importance of benching in the location that you ate, scenarios where you have to return, we don't have to return, it's going to deal with what Brachis, when one makes one of them covers others or not, and the concept of Hezekh Hadas, or the meal ended, and therefore, as we'll see, you have to make a Biorgha Samuazin, and you have to make another Brachis Shaino, because halachically, the Kvios Soudah was over, or it was Hezekh Hadas, and everything related to these three topics, Paidik Revi, Hebra has 12 halachis, and starting with halachal, simple rules, says the Rambam, when you recite it, you have to learn the

1:04previous chapter, the rule is, it must be made, be mocked in the place that you ate, in other words, prior to you getting up, you finish the meal, you finish the meal, bless to you, you know, it's the concept that you have to make a Brachah, Ahraneh, where you ate, what happens if I never had a place where I ate, because I was eating while I was working, say there, so wherever it is that you finished eating the sandwich or whatever you were eating, you should be mocked in the place, sit down in that location, and we won't make the Brachah, what happens if al-Qishuhu I made, so here, as we mentioned, you're supposed to bench while you're sitting, here it's even easier, because you have a mocking, you just you were standing, so if you're standing with taramamur on hulkha's day, it's not to eat when you're standing, but if you ate when you're standing, you should be m'koimai sit down and make the after brachah, now what happens if you didn't do that, I didn't bench

2:08in the place that I ate, so shahakhakh, levarich berchasamas, and a person finished the meal, if they got the bench, they went away, so if in this qad kroydim shis aq el-ham masun shabayab shumame'yav, if they remembered that they didn't yet bench, when the food was not yet digested, we already learned in the beginning of hulkha's brachahs in the rambam, that after the food is digested, let's go with their approach, do I feel hungry, if I feel hungry for the no meal, we're speaking about people that ate two meals a day, not that they're constantly eating, so they're constantly hungry, but people that got habituated in the healthy way of living, which is you eat, buy a meal, and then you don't eat, if you're hungry it means the food guide digested, that's the way we're going to understand, if you remembered when you don't feel hungry yet, which means you are a lot of bench, so the rule is my friends m'varich be m'koim shinnisko, you bench in the place where you hopped, where you remembered that you didn't bench, in other words, since you did not leave the location of your meal,

3:08knowing I have to bench, and so then they did not tell you that you're m'koim to go back, you understand, in such a scenario it was a shikra, as long as you are able to bench, bench in the place that you remember, you don't need to return, but that's only because you were a shiigig, but imaimazid, a person ate in the location, they know they have to bench in this location, and they worked away, dear lahatchili you have to go back, huizalum m'koim aimavarich, but even in this case, pasquins de nambam, and if the person didn't do that, imbeirach be m'koim shinnisko, post facto biddi eve, then also yotsi de khavos, rein imbeirach kishu, we mentioned that you should bench while you're sitting, a person didn't do that, they benched while they were standing, or even worse, they benched when they were walking, so if you remember bishamat, b'klaumat a problem, right, other than the first, the first my Israel, but by benching, no no, ideally you should sit for the whole benching, but if you didn't, also post facto, yotsi de khavos, rein imbeirach beirach amazin, beirach am

4:13aimsh alaysh, elah, what's the ideal, beirach amazin, and beirach am aimsh alaysh, to the exclusion of, wait in the fasheis, kishu hu yoyshade, you should be sitting down, and you should make it be m'koimsh alaysh, that's the rule of alaysh alaysh, that's the premise, now alaysh beirach amazin, beirach amazin, beirach amazin, beirach amazin, beirach amazin, beirach amazin. iia washofeec, even though we learned in the previous chapter, if iia washofeec whether you benched or not, right, these weights consider this fepedoir, iai saw because beirach amazine is doir, i saa, but if the doubt is whether you made the brakhya prior to eating brakhya's prior to eating beirach anehana is mid hara bhanan, e'no cho violationom evarek, because since the brahya prior to eating is ainoimennatua, you know, and let's compound it with that which either am-bam holds very strongly, that if you make a brochah, that's not necessary. This is taking God's name in vain. This is like taking God forbid an oath in false oath. We bring you shaloilum. So we say, the concept that suffix broch is, with the veraim, you have to be lenient.

5:13That's the Khumra. Shakhla wa l-akham. Yeah. If you forgot to say, how might she? That means you probably forgot to say, until she dies. Let's not focus on it till she dies. So that's very important. Let's not mix them up together. Let's focus on brochers now, Zalik. Now, what happens if you don't have a doubt, if you know that you didn't make Hamoids? Shakhla wa l-akhamoids. What do you do? You're already in middle of the eating. Very simple. Imnis could actually go on and say, if you didn't finish eating yet, right now make the brochah, but if you're already finished eating, ainoi, geizard, ume vaare, you finished eating, don't make it brochah of Hamoids. What you don't know in shul-chanara, without a doubt, ideal even though you finished eating, and it's not healthy to eat when you finished eating, eat a little more in order for you to be able to make the brochah of the shayna. Halakigim'll. Huah, you're Eurehba Baizah. If you ate them one house, O Pasak, O Dasa, you guys, be maddai-kan these words. O Pasak, O Dasa means that you did not eat to your satisfaction.

6:15Pasak, O Dasa means you still need to eat more, but you didn't. That's gonna be key. And you went to another home. Now we're not speaking about a case that like Hatqilah, when you watched here, you had a mind to continue there. That's not a problem to continue there. That's not the case. You did not finish your meal. You went to another location. Or show you, or you didn't go to another location. The key is not where you went to. The key is that you left your current location. So that I'm giving a practical scenario. Why would you leave your current location? Innocently. You're eating the whole house was one-hated. Someone wanted to tell you something private. So he asked you, please come out doors. You went right outside your house. You're not under the roof. You didn't go to another place, but you're not in the location. So the rule is, not guy, this is very important. Hoyo, the Shina Mikaimai, since you changed your location, that change of location ended the meal. That's why I wanted to emphasize

7:16that the beginning of al-Ahigimau, or Paisik-Sildas, and it's if you finished the meal, we're going to learn about that soon. Even if you didn't change your location. Once there's has a hadas, that in itself ends the meal. You're still planned to eat. Whatever reason you went to another place, or you left the roof. Sarach-Levarach-Le-Mafreya, guys. Mafreya means you have to make bir khasamazin. Now, we already have to make it. We already learned an al-Ahig al-Ahig. But always like that, go back to the plate, make bir khasamazin. And then, we're going to make bir khasamazin. You have to make a new brother, a prior. The Ahir-Kachan only then may you conclude your meal. Guys, this is the rule. Call Hamishana Mikhay-Mai, had a pasak-Ahig-Lasi. Remember that. We learned just together in the gammara. That simple rule, you were mischana, you were mocking, which means you left under that roof. So if that's called the end of the meal, the rule is when you finish eating, the traitor says, you got a bench. Mithrabanan, even if you ate a khasamaz, but you finished, you got a bench.

8:17You want to eat more, a bench and make a new brother, a shayinam. However, there is an exception. The exception will be that if a group of people are eating together, the concept of eating together, which is called kfir suhudah, is only shayikh by bread, meal. And by wine, and some people of the group remain behind. Oh, then you can, then it's not called that you finished your meal. Javedam shayyashum lehau, and the Yatsuh is just giving an example. And most people of the group left, even for Mithraban. Because they want to greet a khasam, they want to greet a kala. As long as someone remained behind, the example of the Rambaam is not only when it's an elderly person or someone who's ill. It's like the, you know, the Yamada says, Dibberha khasav bohiva. Normally, who will remain behind in this case? If there's a Mithrabanan, they go across a khasam, only someone who's unable to. But it doesn't matter if it was an adult, that's not Khayla. And for whatever reason, he didn't do the Mithra of being macabled up in a khasam.

9:17If someone remained behind, since they began as a group, so here we say Khayla is in the Mithraban, everyone can return back to the place with Gaiimlemsuudasam, and they don't have to make another brakha. In other words, the kviyos was not nullified because of the one who remained behind. However, that's only because someone remained behind. But the Imlani khusham Adam, then Kishahem Yoytsim, he'd share his, even though they went for a Mithra. It doesn't matter. The rule is the same. The rule is Mishana Makraim, you ended the meal. You ended the meal, you have to bench. You want to eat more, save it. Make another brakha in a shayno. Kishahem Yoytsim Syrikhem Le Berakhle Maafreya, Uchshem Khayzim Syrikhem Berakhla Khatkhele. He's telling you even better. The ideal is not make a brakha Akhraina when you return. Now that you know this halakhah, there's a khasam. I mean, it's a time question, but the real ideal, don't even leave make the brakha Akhraina because you're gonna have to do it anyways. And the rule is, like we began an halakhah, all of you eat, you end it, make a brakha, make a bench.

10:20I am still hungry. The traders telling me, halakhah is telling me that leaving my location means I'm ending my meal. I don't care if I'm doing it for a mits, halakhah. Go back, look. Khayno, I'm going to sit with Mishasiyaan. People are drinking together. Oila Echol, paydais. The rule is always gonna be the same. That what, that when you leave, leaving your location, ended that eating session. Shakola, Mishanam, Khaymere, Pasek, Akhila, Sayi. Oila Fika, Kanola, it's not only by Bir Khasam Raza, you're gonna be by, yeah, oh, eggs. Oila Fika, Mavarek, La Mafreyaa, Masha, Akhau. Fa Khayno, Mavarek, Shaniya, La Khatkila, Masha, Utsarach, Lakhah. Now, all of that is because you left your location. How do you define location? So, here that I'm, I'm says very clear. Fah, Mishanam, Khaymere, Mipina, Mipina, Mabias, Echol, the word bias means room. Not a house the way we have in America with 80 rooms. If you change your location in one home, in one room, and the ikan is, my friends, since the new location is in a place where you can see the old location,

11:20it's about to the ER, and it's a Lakhah, Lakhah, Lakhah. But if you can't see, look at the example he's giving. You have a victory, which has a very wide trunk. You began eating in one side of the tree. Oh, guys, I want you to know one thing. If Lakhatkila, when you began to eat in one location, you had in mind to move around, then this is not a problem. That I'm, I'm doesn't speak about that. But if I'm eating a meal under the victory, even if I go to the other side of the victory, where my new location does not allow me to visually see my original location, that's called Shinomaki. Ah, Lakhah, Lakhah, Lakhah, Lakhah, Lakhah, Lakhah. Wow. So people in America that, you know, are working with their, with their hydration cups, not to get dehydrated the whole time. Again, when they make a shahako, they have to have in mind Lakhatkila that they're going to be sipping it, you know, malasgada, some people, you know, some creatures eat the whole time. But if you don't have that in mind, you have a problem. Halochavov, beirach alapaz,

12:20now we're beginning the other topic of this chapter. Like we mentioned, certain brachas, when you make one, it covers other brachas. So for person makes a brach on bread, he makes tahamoytsi, potat es ha pad pedes, or euglin es bahen apaz. Parpedes refers to appetizers. I know that this is not a perfect translation. Parpedes means that all of the food that are being consumed because you're having a meal, it doesn't only mean you're having it with the bread. That's the key. Parpedes literally means something with it. But any food, which is the meal, you're having it because you're having a suhuda. Like, like, this is an example. They meaning how to have shahal. Other types of cooked foods are even fruit, right? A side dish, thank you. But a side dish that is eaten only when you have a meal, not side dishes that you eat outside the meal. Vachayoytsi behen, they are covered. You don't have to make a brachha prior nor a brachha post. Avalon made a chalapapetas, but if you make first a brachha and all of these side dishes appetizers, le potat es ha pad,

13:22and the key my friends is, that's the lotsion of chazal. That pass is amazing. It offers nourishment. So whatever part of the meal is giving you the highest level of nourishment, look how things change today. People don't view bread as the enemy. Because I'm not healthy. It's gonna make me feel like bread gives you the nourishment. So that's the key. You make kind of what nourishes you more. It includes that, which is secondary because it nourishes you less. Beirach al-Maisa Kedado, that will include not only because of Hamaytse, if you made a brachha and cooked grains. Now, what did we learn? We learned in Shabbos. You make normally a imazinus. Anything that you eat in this meal because it's accompanying the myse Kedado, according to the ramam, you don't have to make a brachha. Because you make a brachha, you're sitting down to eat what nourishes you here and what's considered secondary to it. Patras atavsha. Beirach al-Atavsha, le potat es a myse Kedado. Okay, halochezai.

14:24Just to repeat what we said yesterday, very importantly, when we began the series, it's just always, we don't pass them like the ramam. So, especially by brachas, and it's so complicated that I alter ever wrote three times. Beirach al-Atavsha and he wrote twice. Beirach al-Atavsha and he wrote to sit there. It's convoluted for learning ramam, but don't pass them by the ramam. Like, you know, and Zellik began to ask questions, all of these questions, but it can't be nuanced. It takes a lot of time to answer, even if the person knows the answer. Let's just learn the ramam. Halochezai. Guamar, believe in la echo. So, we learned if you left your location, not not leaving the location. I decided not to continue eating. The ramam says, even till you three quarters full, this person is only 50% full. But one decided, that's it. Or if you gather to drink wine, and you decided that was enough, I'm a Lich Dau's. You make such a resolve, and this is all in your heart. And God knows what's in your heart. And after you decided, the meal is over, you changed your mind. Vachakach nemach la echo, I'm a Lich Dau's. Here says the ramam, a fape shale shinam akamai,

15:25which also automatically ends the meal, you're, it's called hasachadas, you're resolved, no more meal, that ended the meal, but here it's different than moving your place. When you move your place, what did the ramam say? You have to make a brachach reina, right? And then you have to make a brachach de shina. Guys, help cup over here. Hasachadas, if you stayed in your location, you only have to make a new brachach prior. I know the ramam does not spell it out explicitly, but that's the psaak of the ramam. It's called hasachadas, since you did not leave your mark on him, is not strong enough to oblige you to make a brachach reina. But you'll have to make another brach de shina. But now for him, like God may believe, by El Adati, Laksa, Lacha, Lich Dau's, but on the other hand, if you are eating, and you did not decide to finish eating, even if you are overeating, not the way the ramam says in those days. Even if the person says, I feel a psaak of the ramam,

16:25you don't have to make a new brachach reina. But guys, the ramam is relying on a few things on just repeat, number one. I met the ramamurim that the food did not yet get digested. I met the ramamurim that you did not make a shinoe mocking. But no, it's a person sitting around their table on the omtif, and they're eating, and they're gnashing, so they're constantly eating. Then as long as they didn't have in mind to end the meal, time is not a fact when the food was not digested. In Halacha 8, what you're showing us in, now for people we're drinking, for Amrub, boy you're no more brachach reina. The ramam is giving this as an example because it was common for people to come after they finished eating the meal part, the bread part. They would continue to drink together. At some point they said, come, let's bench, or he gives another example. If a person is having a meal Friday, a side of all of the questions in Halacha, you a lot of make a meal, but they may add a meal on Friday. They began before they're permitted time. It was put in at a chavis, or whenever the scenario was. So the rule is like this, once it comes shkia,

17:26you have to stop the meal. You don't have to dive in might if, you have to cover the bread and you have to make kiddish. And not only that, you can make kiddish prior, prior to shkia. So once they said, let us make kiddish, now mess it up, let's place achi varhoyi kadesh. Now that's it, that's it, that ended the meal. The theme of Allah's revolution is, Khaydam shia varhoyi kachu, but if they're gonna do it nonetheless, afapisha aime shayim, even though they're not allowed to, like if you want you to decide it to make kiddish, you have to make kiddish. But taking that aside, Sreechim, laxarullah varhoyi, but if you're a governor varhoyi kachishtim. Mammish like Allah's Zion, unlike the beginning of the spadek, the resolve to end the meal, which is called the Hesse Khadaz, obligates you to make a brachadish shayina again, but it doesn't obligate you to make a brachachruina and a brachadish shayina. Avala mamra baiman avdil, if they decide to make a avdala, that is not even called the Hesse Khadaz, aime sreechim laxarullah varhoyi, and the logic is very simple, that one is obligated when shabis comes in,

18:27if you're having a meal out of shabis into shabis by shkeer, you have to stop and make kiddish. When a person is having a meal at the end of shabis, Allah shudus, and they go on to, nah, they don't have to stop, the Khatrila. So therefore, baiman avdil, since you're not beehoyed, it's not such a great break. G-dawal, halacha tess, hoi misum alush desiyayin. So here, we're speaking dafke about people that are drinking in a jaburo. Okay, this is very important. The brachad that we're gonna be learning about, that to even make this is not said if you drink wine by yourself. Hoi misubin, people are gathered to drink wine, and they made the brachad way to pray agafin. But now, O Balaam, mean yayin aghan, another type of wine came, very important, not a better wine. Has nothing to do with a better wine. Another mean yayin. Kiddoyin, they were drinking red wine, and now they bring black wine. They were drinking old wine, which is superior, and they bring newer wine, which is inferior,

19:28that Adam gives that bedafke. Even though, ayinam surikham al-abarach, berchase yayin pamschaniyah, because they are sitting together, they're having them, they made ones the brachad way to pray agafin. Adel mi varchan, wa r-ghatwa shemal ikadim al-Hawilam, Hattwaiva hamativ. Hattwaiva means, Hattwaiva for me, the hamativ la akhidim. Is this different than other medium? It's a different one. I think so. I think so. No, deramam clearly paskins, it's about ribu yayin, meaning about another type. Now, another type, also there's details like, there's Merlo and Cabernet, and the greatest wine schmecken. L'Hawilam not, because it's red. Deramam's examples are, if it's substantially a different color, that's what he's saying. Or old versus new, because it's a completely different quality, Adke de kaach. Even going down in Madregen. Halag iut. Ein me varchan al-Eugel. Mit kall eugel. Invalen masken kallam masken. A rule, you may not make a brachad only until the food is right in front of you. We'll see the bigger exception when you make a brachad over water in front of a river. Because the brachad,

20:28the water that was in front of you was no longer here when you drink it, but normally it has to be Lafanov. Adke de kaach, this is Bidyev, this is my akhid. Bidyev varchaach, I've been with Lafanov, and you knew they're bringing it. You knew it. But you made the brachad prior, and you were not my sikh das, and you didn't speak out, it doesn't matter. You got to make a brachad again. What happens more? No it'll all be a brachad. You took it in your hand, and then it fell from your hand. Right? And it got burned because if it fell from your hand, and it's still there, pick it up. As long as there's no COVID, pick it up and eat it. And think that he's not picking the hygiene. But it's no longer here, or telling to the river, and the river swept it away. So you got to do it, guys. Neutel acher, wachheizenum, wachheulah. You have to make a new brachad ishainah. Afapishum ayesan, man, even up to the same type. Tsarachweimer, and not only that, and Nambam, who wants that making a brachah, Levatollah, is like taking shame shama'im, Levatollah got for Bid. So to rectify that, you have to say, which is what we do whenever you say God's name. Invein, baruch shayim,

21:29keweid malchusil eulam vaad. Al brachad ishainah. I forget that Nambam, and Keel khuskriye ishama, never mentioned that baruch shayim, was, I'm a twil of malachem, and Maishirabeno took it from there, but he never mentioned that. The Nambam says, the only reason why we, the undertone, you know, Yakhavavino said it. The undertone is because, since Maishirabeno didn't write it in the context of the shema'ah, that's why before you say, we all have to say it low, because Maishirabeno didn't say it. Which means there's no problem, saying baruch shayim loud, bachwal during the year, say it, Shema'ah. Shema'ah. And praising God's name, after God's name is mentioned, resolves this, you know, Liyidas, asha'im hanik, but the Hanladi, you're not respectful, no, you said God's name, you said baruch shayim. The way is in the direct, I don't know if I think it was, that it's like a Shua shab, that's only if you don't write it. Only if you don't rectify, hear that I'm a maturel, this is the rectification. Thank you, I'm an other Malamus on Ma'am, the exception is you can stand by a stream of water, and you can make a brachad and you can drink, even though you have no keili, which means the water that was in front of you

22:30is no longer here. Afa, peace am aim shayilah, fana basha'a sa brach, ain am aim shasha'a sa, that's the exception, the penatial akh'a'in the s'hav'antrilo. Now you can say akh'a'in the s'hav'antrilo, when the steak is still on the kitchen, I'm going to make a shah'a'a'ar out for whoever's serving me to hear the brachad and come and jump, no, that's that doesn't matter by water they made the exception. Twaram wa ba'immahisei khashduh. Not only do they come, not only are they being brought during the meal, but they are eaten because of the meal. According to the Lambam, any type of snack that people eat, outside meals will automatically not be included. It's being brought but because of the meal, Then, and now there's a frequency involved. And I don't think that no one ever ate anything outside a meal.

23:34That I'm amazed, like, pestoes which are frequently eaten outside a meal. Then, to unim, brach alif name. We don't pass in this way, we know that. You have to always make a brach a prior to it, and naat la aachari, okay? This is not speaking about dessert. This is speaking about something that's being brought connected to the meal. If this is frequently eaten outside the meal, you gotta make an ubrach, we're not speaking about something that you're eating with the bread, but it's being brought during meal time. What does that mean? After people decided no more bread, that's the meaning. Bread was eaten throughout. It was a different way of eating. So after there was what's called Mush Khyudayem and Apas, and then food is brought, bein magmasasuudam. Bein shulay magmasasuudam. Whether it's food, magmasasuudam means food that's being brought to be amazing, to give you nourishment. Whether shulay magmasasuudam means food

24:36that doesn't have nutritional value. But it's being brought, like what we call a dessert or snack, no matter what, to unabraha, listen to what happens in Paskins. The Fnaim, Vila aachariem. I'll find Allah, Khyudayem. But shawasuudam means food. Or when a person has the meal, after they let blood, after blood letting, these are all kinds of people would drink wine after the meal. Ubeshashiyatumina merchads. Mecha yoi cibahem. That wat, shawadum, Kheveil, suudasay al-Hayayin. In other words, after having bread. So this bread, it's common that people would continue for a while to consume more wine. So question is, do you have to make a brother over that wine? In Beiruch al-ayayin, you'll listen to Hamaz Zain. See, there's wine during the meal, wine prior to the meal. Wine during the meal we learned was consumed in order to help your body digest the food. Even though you have to make a brother for that wine, it does not cover the wine

25:36that you will drink after the meal. If you drink wine before the meal, like my kiddish, that's good. That was not to help you digest. That since you didn't bench yet, the wine that you have during the meal, and after the meal was covered. In Beiruch al-ayayin, you'll listen to Hamaz Zain, patrasiyans, you'll listen to Hamaz Zain, before you make Beiruch al-Hayayin, but Aval Bushalayyameem. But in other days, suudas al-Hayayin al-Hayayin, oh a second, but it's covered. Why is it covered? Because you knew from the outset that you will be drinking wine after the meal. But in other days, even if you made a brother of a wine prior to the meal, since you didn't know that you're going to continue to drink after the meal, then you have to make another brother, should you choose to drink wine afterwards? Well, it's about the Kavanaugh that you had when you made the brother over wine. If you thought that's all the wine you're drinking, then you have to make another brother. Bala Hamayayin, Betray Hamaz Zain, when wine is brought during the meal, call Echadvi Echadmi Baraglaatzme. That's a separate halacha about whether I can make a brother

26:37for you. So when we're having Haseva, we're eating together, I can make a brother for you. Wine that's consumed during the meal is, and if no one made a goffin yet, they brought wine. I'm making and you're making everyone has to make their own brother. Don't forget that he's saying, Amen, while I'm eating is dangerous. So therefore automatically everyone, while they're eating, everyone should make their own brother. Calle Chama Baraglaatz. Shiaeem Bay Sabliya Pada Shiaanu. Amen, people's throat is not so to say available to answer, Amen. And another dyn, another rule is a side of you making a brother on the wine that you're eating while you're having the meal since that drinking of the wine. It's not called wine drinking. It's called something that's being done to help you digest it. It doesn't cover the wine that you will then choose to eat after the meal, even if you had that Kavanaugh. You're the shabasanyam. Shabasanyam, everyone has to make kiddish. You're not a problem. Okay, Perik Hamishi, Perik Hamishi is the Perik about Zimun. The whole chapter is about Zimun. Perik Hamishi has 17. Allah is starting with Allah al-Alaf.

27:38Not shim wa abadam khayyabum wa bin khasamazan. This is all that intro. Now, there's a big machoic is, why a woman obligated? Is it me doir iso or me derabana? The suffocation of Dover, imim khayyabumin atreiro. Why would you say so? Me penaysha, ainkavoolahemzman. So why not? It's a positive command. It's not time-bound. Whenever you eat, you have to bench. Ayin khayyabumin atreiro, that I'm not going to give the reason, but the commander says, because since we say al-ha adhats, atreiro asha nasan lagh, and velenit na'aha adhats, right? La banah islanachlah. I know there are exceptions. The banah is still off-road, but in principle, Yerusha goes through the suns. So that will be a reason why many are pined that they're not obligated. Not me doir iso. They're for sure obligated me derabana. And it's a big machoic as we'll see in a moment. Now, the Fikar, dear for Ayin, Maitsian, as I doilim, Yeday, Khayvasan, as we learned in pedic alif al-ahiyud alif, that for me to make abrachah, for you, we have to have the same level of obligation.

28:40Women and men do not have the same level of obligation, but as we'll see in a moment, that I'm and myself will speak about a scenario that if a man did not eat kidei severe, the man only ate a kezaius, he's also khayyib me derabana. There they are in the same level, which is a chidish. We don't say that by women, it's like a double me derabana, because by kwaal they only have to bench me derabana. And then the only area kezaius, that we don't say. If both kheyib them are me derabana, then one could exempt the other. Abel haqtanim, khayyib me bighasamasim, he'd be very sorry for him. In other words, vadai loi me deraius, that's the key. vadai nat me deraius, it's not even a doubt. And then, why are they obligated to the al-Hankham, bin it's voice, al-ahe beis, now. Ah, for sure. Yeah, yeah, yeah. But the, no, the, the deramama is trying to emphasize is that even though khinuq is an obligation on the father, that's the unique shita, salamama, he almost always, other than him filling, includes the cotton and the heof. He doesn't say that of if khayib lahan khayib. His words are always khtanim khayyibim.

29:40We have the same expression by its itsis. There's a big chidish over here. El-Kutisikh is khaylik yudzai and Kadoishim Dalat explains that this concept, that since the father can only even fill the obligation by the sun doing, so he becomes included in the obligation. So at the de krach, the deramama is used as the words that they are khayyavun. There's consequence to that in al-Halach. Halach beis, shwaishish al-Hupas ke'ach. Now let's, three people ate bread together. Khayyavun varh, they are obligated to bench hazimun, prior to bir khasamazun. Hearthst, bir khasazimun is, you know, you can just say it's just a back and forth a little bit. No, that's kuk bir khasazimun. So what's bir khasazimun? So I guess if there were only three up until ten, Valoid bakhlau, so then one of them will lead and will say, navarach shakhal mu misalay, and everyone responds, barach shakhal mu shalay, tawahayin. And then he, the leader, the one whose mesamen is gonna say, barach shakhal mu shalayin, tawahayin. Not the bad, the way we do it.

30:41And only afterwards, the bench, but in times of the dhanambam, when people would do zimun, one would bench for all. And Kharka Khoymer, the one right who was mesamen, will be the one saying, barach shakhal mu shalayin, ala khayin, ala masana su'ilun kulubutubay, at shagamir abra brachis. So hein, oinin, amin, aakhir, kobra khau, ubra khau. Really, the ramam are already established that they don't have to answer amin. Shaymaya Khoyna here is even without amin, but even better, when you say, amin, you know, shakhal gadol yoy siraz, the ramam says, ala Khadala, if there are ten people and more, then the zimun was done, but the ad ghan almighty is holy name. Khaytsar, hama barach, hama barach, ala khayin, u shakhal mu shalayin. Hein, oinin, hama barach, ala khayin, u shakhal mu shalayin, u shakhal mu shalayin. And then wuhu khayz ala hama barach, ala khayin, u shakhal mu shalayin, u shakhal mu shalayin, and then the mavarach is masana brachasamas. Ala khay, su'il wa baes khasane, unlike what we learned yesterday over shabis, regarding how long do you extend shabab brachis,

31:43one day or seven days, here we're learning about something else, that in the zimun there's a modification. And this modification goes way beyond shabab brachis, way beyond. De shia s'hilu li his asek, but s'arch is su'il is masu'il, and let's go prior. From when the family of the chasan, which chastamerally would prepare the meal, the su'udah, from when they already began to prepare that s'arch is su'il is masu'il, now really this is just a day prior, that no refrigeration. From then until 30 days after the marriage, whenever people gather, this is whether it is going to be, like the ramam says, whether you're going to add only the shab, the seventh bracham, because there's no panam khadashas, la ramam. And this can be after the week afterwards, where by cloud, not even one brach is being said. You're going to say, navarach shas'him khabema ainoi. Right, bless the one, in whose abode there is joy, shakhala mishaloi. And everyone else is barach, barach shas'him khabema ainoi, shakhala mishaloi, et cetera, and if there are 10 people, then you say navarach la la kaynoi shas'him khabema ainoi shas'him khabema ainoi.

32:45Now, we never heard the words navarach shas'him khabema ainoi. We never heard that, because if we don't have a minion, we only say that it's one of the shababrachas. And if there's no minion, bakhla you don't make shababrachas. But there's nothing to do with that. Something to do with whether you're saying shababrachas, it's more than 30 days in a moment, you'll see. Then after a stand, then you say navarach la la kaynoi shas'him khabema ainoi shas'him khabema ainoi, the haynoi minin borach elike no shas'him khabema ainoi shas'him khabema ainoi. Now that I'm saying, that's always during 30 days after the wedding. The khein suh uda sha'him aise aachar anus'him aach masan asu'y. Any meal that's made because of the young married couple after 30 days. If it's because of the married couple, until one full year, during the entire what we call shayna de shayna, they would say shas'him khabema ainoi. How great is that? Hala khas'hix. Haka al-khayyabema barchas azimun. Everyone is obligated and the zimun just the way they're halving barchas hamaazain. And a fi lukhe'ha'nim sho'ahul kachi'a kachi'an bazona. The kachi'an that demands barchas azimun is shayyare iminachis, which was commonly eaten.

33:45One might have thought, number one, that since it says via hal ta'a, one might have thought it means a khilash rushus. Kamash will not know, even by a khilash mitsu. Number two, according to some opinions, the khein ha'anim were not a lot of sit when they ate, because eight years from bazona only malchus based of it. And one would think, as we learned in today's first chapter and I'll walk a pavik dalat, you've got to sit down with Khatrila. So you would think that since the whole benching is done, you're eight standing, you're going to bench standing. No, you've got to do that. The khein, another dim. Zimun, it means that everyone is partaking of the same meal. What happens if the food is a food which not everyone can eat of? So for example, khein ha'anim and Yusra'ilum that are eating together. Even if the khein ha'anim only ate truma, and Yusra'ilum ate chulin, which means that the Yusra'il was not able to join the khein ha'anim. So let's argue that not eating together. They are eating together. You know what? Because even though the Yusra'il can not eat truma, the khein can eat chulin. That's why. Khein ha'anim is Zimun, khein ha'anim is Zimun.

34:47Hala khazai'in. Now, let's go. Now that taramam says that whoever is kha'iv, in Bir khasamazan is kha'iv in Zimun, taramam said that women are kha'iv in Bir khasamazan, whether they're rice or they're abanam. So does that mean they're kha'iv in Bir khasamazan? Not shim wa abadamu khein ha'anim, there is a side rule that they may not be met stadif to the three or if they can't be combined. So they're not included. Av al-Mizam al-Atman, you have three women eating together, they make Zimun. Now, why is that? Well, first of all, we don't include men and women together. Now, even when it comes to not shim wa abadam and khein ha'anim, we don't even include them together. Faloit, hei khabura shul nash wa abadam khtanim, don't make a group because of pretzels. But nashim, Mizam al-Atman, avadim al-Atman, ubawad, shaloi, Yizam nubishem, and we'll see in a moment, then he is speaking about the Khidish of the Ramam that kha'iv, according to the Ramam, like we learned by Kriya Satreira about the kha'iv reading,

35:50kha'iv can be part of the three. Let's give you a writer. Androgynes, and Androgynes, just another detail that women, when they are Mizam al-Atman, they'll never use God's name. Using God's name demands a quorum of 10 males, 13 or over. So they'll never be a Zim in the shame by nasha, but they're kha'iv to make a Zim in according to the Ramam, when they do because they're kha'iv and bi khasamos, and whoever's kha'iv and bi khasamos, then it's kha'iv to make a Zim. Androgynes, which is someone who has the physical characteristics of both genders, they make a Zim in amongst themselves, but they may not be included, not a woman, or not a man. Me, Penetrius, Sathak, and Atumtum can never join together because if you have three Atumtums, maybe two of them are men, one of them is a woman. You don't know whether Bakhlalde, Androgynes is considered the same gender, so they can make it by together. They can't join women, maybe they're men. They can't join a man because maybe they're women. They're caught on Kha'ivre, not when they're mufla hasam al-Ish 12.

36:52Ha'udaylami imiv warchem. That's a six-year-old. Some kids even younger. Trabam, Paschans, Misam, and all of, he could be included. He could be included. Fa'af api shoo that is only kebenshava. We already said, right, remember when we learned to Khustamotweidah, that Trabam's kebenshava means what we call, he turns six. Because when you turn six, you really you enter the seven year, or maybe you have to enter the eighth year. Umat-Starif, and not only for three, bayle bing and shlaysha, bayle bing and hastar al-Ish 11. Even nowadays, many times that Al-Tarabah says, don't make a machan, that if you need a mingin and the tenters are caught in, some people, that you're saying here you're going to kill him. One minor, he's six years old. He's included in the mingin. But the ha'udah nakhri imisam al-Ish 11. Allah khaykhas, eid misam al-Ish 11, Allah al-Misha akhul-Kazaih, is Paschul al-Ish 11. To be included, you have to have a Kazaih of bread. Which means you're khayh, at least, when they're abundant to bench. Shivas al-Akhul-Pas, three of the ten, eight, yerekh, oi tsir,

37:53they ate something, even something that only demanded a shahakoyel, which is tsir, or hadama, which only has the aftabrach al-Verun al-Fasha'i, so khayyat sab'a'en, since you have a ruba, the minkar, seven, mitstadeh, flizam, and de shaym. For hoshi yamavarach mechle apaz, but the leader has to be someone who ate bread. Aval, if it's six, six, when it comes to the mingin, six is enough, I got a ruf, not for here. Aval, shi shash al-Akhul-Pas, arba, yerekh, aim, itstadeh, flizam, ochle apaz, it's called the ruf, hanikar, a distinct majority, or a discernible majority, which is only a half-seven. I'm going to do an amamurim, basorah, that not everyone has to eat bread, the following line, again, we don't pass them what we're going to learn right now. Darambam paskins, but when it comes to three people, all three of them needed to eat it, because I is pass in order for them to combine to the ziman. Allahakhan number nine, shnaim shahakul, because I'm an amamurim, two people ate, and they completed the meal. And now a third person comes and eats with them, but these first two are not eating.

38:56So like this, iim, you choylam, la echol, iimai, kalsuhu, you choylam, la echol, iimai, alahakhani means, that they ended the meal prior to being full. They tacked chose not to be stuffed, but aint bit namoli. If their stomachs are full, we're going to learn about this when it comes to eat in the carbon pazar. If I'm eating when I'm already full, it's not even cold eating. That's why if you're stuffed and you have a chilagasa, you're not even used to the carbon pazar. So I ended eating, we learned today, we learned to not pay the dollar, right? But I made hasakhadas for me, the meal was over, but since my stomach is not full, and a third person came, even a little bit, and not even bread, bread will be too heavy, then it's considered they three ate together. Is it making your bakhru shana? No, no, they don't even have to eat. It has to be your choylam, la echol. He will eat. It has to be able to eat. No, finish, that's the rule. According to the Ramam,

39:56Khachim Gado, who is going to be the one leading the benching? Khachim Gado shana masubin, who shana wa rahikulam? Many cases by the time they fired out, who's the biggest goddle, the food digested. Half a piece of a boy, alabakhraino. Another thing Ramam doesn't say it over here, that the Khachim Gado is, can be m'khabbat someone else. Halakhra, you hush, shlosh, shlosh, shloh, ke echol. You know, whoever thinks they're the big khachim, should say, okay, I'm about there. I allow you to bench, so everyone will be happy. Shlosh, shloh, ke echol. Ain't no shloh, shloh, shloh. Now that three people are eating together, any together doesn't mean in the same room. Now, there are exceptions. Sometimes when you go to a wedding, there you combine people from one table to the other because they are all there for the same reason. But if you go to a restaurant, if you're not around the same table, you're not joined. You can't just tam join the other table. No, so now three people that are eating together, since they are a Khayim to make a Zimun, they're not a lot of, I'm gonna go with my neighbor's table. That can happen in a restaurant because now your neighbor is sitting with his wife

40:58and kids, but you're not, but start a, and not shim, and not shim, and not shim. You're not gonna leave. The Khayn al-Bah, or you have four people, or five people, but six people, Yash, lahem, l-Khalak, ad-Asaara. L-Khalak means three and three. In other words, if you're moving away, won't take away the Khayim of the group from where you came from. Nor will you be exempt because you're going to a group in which there it will be a Zimun, so they just separated. Now that we learn dinemen, paedak, ravi. Going away doesn't mean leaving the room. It means they're going, Nipin al-Nipin al-Nipin al-Bah is a bias. That's okay. Because they didn't change the obligation. And similarly, it's anything with ten. The moment you have ten, you gotta say al-Iqainu. If one person, even a three, go away, you're gonna have a group of six, and a group of three. I'm sorry, four, four and three, seven and three. You can't say God's name. So until you have 20 people, you can't break up, and when you break up from 20, it has to be ten-ten. Not eleven-nine. Because then the group of nine,

41:58lower-deer obligation. Ma-Satul-Lamayla, en-Nusham-Lakhalak ad-Asaara. I'm sorry, but you're going to go to school, but I don't have time. Because I'm going to school, then you have to go to school. Again, the school clearly, I mean, that I was expecting for us to remember, paid a crevice. And the school doesn't mean they can leave another room because the Khatrila, like we said, you gotta bench in the place that you ate. Placami ate doesn't mean around the same table. It means in a place where you can see the place that you ate. Halacha, Yudhalaf. Shlosh-Shabana Yodam. So here you go, guys, three, let me go back to my case, it's a big dining hall, pets, waste, silos. You're going to a restaurant. And there were three tables. And everyone sat in a different group. They, for writer for wrong, let's say every group had four people. It's called like that. So when they leave, at least they didn't break the group where they came from. And these three, each one was mojuyah to make a zimon, common say together, eight sat together. They didn't eat together. Since they came from a chieo, they can bench together.

43:01One second, that only, can they bench together? They're obligated to bench together with zimon. Since they're obligated, they cannot break up. They got it? No, they can't say, we never ate the meal together. Since you came from a group of three or more and you didn't bench over there, there was no zimon there. So the chieo of zimon is chal on these three people. Even though they didn't eat together, they can't break up. But the imqvar zimon kolaqadayah baghabur al-Shalloy but it happens very often. As I'm almost speaking some cases, when three people are eating together, one person can leave the zimon. All we need to do is we have to listen to the first broch al-oud and answer Hazan al-Sakr al-Aman. And you can go back to eating. So if they are ready, fulfill their obligation. And then they left and they joined together, then they're not obligated to make a zimon, even though it's a new group. No, they never ate together. They're just sitting together now. And they were already exempted of the zimon. They're not exempted for benching. But they were exempted of the zimon. The shaym al-Khalik ben-khayim a zimon. Shakfar zimon al-Ayan. And that's even if they ate after they joined together.

44:04Even if they ate when they joined together. Because since they are only continuing their meal and they were yoi to the zimon, they're not mochoy if they make a new zimon. So then breaking up is not exempting themselves. It's not exempting themselves from an obligation that never existed. Three people that sat down to eat bread. Af al-Pishkol. Even though everyone is having their own bread, ain't the shaym al-Khalik. And guys, that's the Nikodah. What makes a group a group? The words of Ghazal is, ain't how passive it started. It's not because you're eating out of the same loaf of bread. It's the fact that they ate on the same table. So if everyone brings their own food, the fact that we ate together, it's called Qifiyusan, wasn't it start of them? How long are you going to base? Now here, we're speaking about the example of a wedding call. Not a wedding call. People are eating together. No, a wedding call. People are eating in the same room, not in pets. Seeing pets, one table is not connected to the other. Because everyone is there for their own reason.

45:05But if people are joining together for the same purpose, like a Ghazal today, and now you have different tables. I'm eating on table two. You're eating on table one. Oh, you have to add that nuance, but it came for the same reason. So they all can combine, as long as they can see each other. Do they all have to see each other? No, only some of them. This man, he says, I'm going to say, let's start from the same one, so you have a little table. And every table, there's a couple. And every table, there's a family. But you have in the room, you have ten tables, or you have ten men. You make a nubarak, but they love, if they cannot see each other, even though they gather, under the same roof, for the same purpose, Amazam and Laatzman, Alamazam, everyone makes their own Zeeman. So if there's three, and three, you can't say Al-Iqainu. The imye Shammesh, echoed the name, but if there's one server, and the server is going, and it's being Mishammesh, all of the groups, so the Shammesh, the waiter, is combining all of the groups together. Afapisha, aim, mix us, ala, ala,

46:05even if not even a little bit, it's an L-shaped room. Like a Pesach program, if there's a same Shammesh, the same Shammesh, it has to be under the same roof. That's impressive. It'll be, but buy us a hut. Hush a Yishma, as long as they can hear each other. Because don't forget, once you made a Zeeman, you would bench loud, everyone else would listen. You have to hear the Zeeman, you have to hear the Shammesh, and Hush a Yishmush, stay and call, do them, ala, shlash, shlash, shlash, ala, shlash, ala, shlash, ala, shlash, ala, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash, shlash,

47:05shlash, shlash, shlash, shlash, Now let go back to where you ate, then he can make burgerza mas ala atman. Which is a giddush because normally when the rizimun only the mavarach bench the whole thing out loud. But, if you have ten people, it's not good enough. By ten people, he say God's name. God's holy name should only be said when ten men are together under the say move. Not one guy standing outside. So, a chruch, the yotze, a chruch, and mizamim, all of that, she acts on the crime of the a shabby moyam. But that's not because of the din of zimun. That's the din of the majhabite, God's name. Hala, a judalat. Shluesha, shluch, a chruch, a chruch. Three people ate together. He called him a chruch, the mavarach l'aatsmim, one guy benched. He already benched. You know what? If he's still there, the other two can do zimun after he benched. The two people will be yotze, the chruch of zimun, but he was the zimun. He did bring a chruch, but you know, it's shayeen zimun and mafreya. So it's amazing, he benched, but since he's still there, he's still in clul, because they ate together. Hala, a chruch, a chruch, a chruch, a chruch, two people ate together, and then everyone

48:05benches for themselves. But he, mahoya, echa, mahem, yoday, ava, echa, any of that, only if one person doesn't know how to bench, do we then say that the one who knows should bench loud, the other one should answer a main, and fulfill his obligation. In other words, if it's two people, one should not bench for the other if the other knows how to bench. Masha'inkin, bizimun, bizman haranbaam, and even a bit later, dafke one for everyone. And Al-Tadeb, already, writes in his times that since people don't have the capacity of having Kavanaugh to listen from the beginning until the end, at someone else who's reading the benching, me looking and reading helps me direct my intention. So nowadays, everyone benches for themselves. But ideally, when the rizimun, even though everyone knows how to bench, only the mizaman should be the bencher, or ben. M'vana Khlo'avif, that means if the father doesn't know, this is Amshir. And the son knows, guys, you're going to jump and ask who, the son is only Khayim and dafbanan. So, yeah, we're speaking about the father who did not eat Kadeh Sivir, but he ate a Kazaiz.

49:06And since that Amam holds that Khinoch is mahayiv, the cotton, so the cotton is Khayim, as the father is Khayim, so ben m'vana Khlo'avif, and evid m'vana Khlo'avif, a ish m'vana Khlo'avif, a ish m'vana Khlo'avif, if they don't know how to bench, again, we're speaking, this is not about zimun. This is about when two people are eating together, so that case where the father doesn't know how to bench, and who's leading the benching his son, Avalomro Khachramim, tovoi meiro, meiro, meis, shayish tei banan m'vana Khmo'avif, madh, medh, barma mudim shayat ziyid aikha vassan, tisman shayakyal waloi sahw, in other words, we just think bain m'vana Khlo'avif, and even a ish, even a ish, a maiti khayim de raiyes ish, a maiti khayim de rabbanan. So, for you to say it works is only if the male adult is not khayim de raiyes, shayim khayim de rabbanan m'vana Khlo'avif, madh, ma'vana Khlo'avif, madh, ma'vana Khlo'avif, madh, When I come to the cotton, the whole kiw was only achin, it's only in the rabanan kiw.

50:15And not only that, the cotton doesn't have to eat kiw, they swear. The cotton also only in the rabanan, like you might have argued that it's like a double rabanan. We don't say that. The cotton could be in the rabanan. But if the adult ate and was satisfied and dear for his chive, the bench minatraida, then Benisha, Binkot, and Oyevud, he would see an oeson, because of the klaal, she'd call a chive, the double minatraida, he would see an oeson, he'd say, he was on, he'd call a chive, the oeson, the double minatraida, and by the way, the same will be with two adults. That if one adult ate kiw, they swear. The other adult ate only achazai is, the one who ate achazai is may not bench well for the one who ate kiw, they swear. Haneegh nas, Haneegh nas, etsel achedim, when you enter an environment and they are already leading the benching, you did not eat, you have to respond, we'll see what. Iimhatsame warach, Iimhane warach, that's where we're up to, then he says, barachu ume waidach. Iimhatsame warach, you came even later, the others are already responded, then at least

51:19you should answer, amane, and not be silent, even though you're not included in the Zimu, because God is being blessed, you got to answer. You're not supposed to say the words. No, no, no, we haven't our benches, exactly what we say. Paidach, have you the final chapter of today, paidach shishi makhaya, paidach shishi has 20 Allah's, it's a big chapter today, it's all about Natilos Yodayim, and that's why Zalegh were asking before about Natilos Yodayim is, let's keep it organized way that I'm and does it. And of course, it's connected to Hamoichi, but now we're learning a standalone paidach for Natilos Yodayim. Halacha number one, call, ho'euchel pas, whenever you eat bread, upon which you make Hamoichi, guys, we learned in the overshadows, sometimes you make Hamozainis, right? But whenever you make Hamoichi, Zalegh Natilos Yodayim, he loves a safe, look how the Raman words it. You got to wash your hands prior and post, waimakhlainim, but the Raman begins by putting it in the same level, beginning in the end. The Alpha Pishich paschulain, and even though your hands are not dirty, nor do you know that

52:23they are tummy, waimakhlacha it'll stay yod of both of your hands have to be washed. Furthermore, says the lambam, we can't call, no but any food, shetty buli bhamashkin that's dipped in liquid or was washed in liquid and is now wet, now wet, you must wash your hands prior, says twice whiz, just to know that that's only really when you are eating holy food, because the rule midarabanan is that if my hands, even if they're only tummy on the rabbinic sheney, shneois is a, on the person on the hands of midarabanan, but there's another chumra that's a sheney makes maschkin etchila, a maschkin yet then a so muddha liquid becomes addition, a liquid can even be matamei, chulain into a sheney, the lambam says you make a proper anatilo siadaym with a brochah, we don't pass in this way, we wash our hands without a brochah and we specially do that the night of the seda, but according to the

53:26lambam any time you eat even non-consecrated foods, if the food is wet, you're obligated to do anatilo siadaym, aloha base, call anatilo yod of ben lahilabay li kriya shumabay that's not to get also shita seda abam, it's not like what we just wash our hands until a siadaym in the morning, for shakhwis, teda abam mudwash anatilo siadaym, also for mincham, and also for mincham, and lera abam when you wash your hands you make a brochah alatilo siadaym always, you make the brochah, asher kidishonubam and suesubud siwanoh alatilo siadaym, by the way for a person goes to the bathroom, you're also hives of dunasila siadaym, and the way teda abam muddha is you, since you have to make a brochah, you wash your hands, you wash your hands, you make a brochah alatilo siadaym, you make an asher yodsa, and then you make a brochah alatilo siadaym, okay, but let's go over here, just the word nitila, just the note the word means, not law, let's go one approach, the word not law is a name of a small utensil, it was a typical utensil that had in it the capacity of holding the veas of water or more, so since you have to throw the water, be koyeh hanoi sayin, not

54:33be koyeh odam, be koyeh hanoi sayin, as we'll give you, we'll learn about this more detail soon, so therefore to remember that, don't put your hands under the stream, we call it nitila siadaym, use a natila, use a vessel, use a sheasel in yiddish, shazoo minzvas khacham, now the question is how can you say akish asher kidishonubam min suesubud and god almighty did not make such a mitzvam, not before tfila, not before kriya shema, not before you eat bread, nitila siadaym is one of the two takmanas of king salam, shazoo minzvas khacham min, shinet tabinu minatoid al-ishmoy min, got commander of the list of takman as it says in partial shafedim al-piyatoid asher yayrukhah, that's why he justifies to say asher kidishonubam min suesub, and yes you god almighty commanded me, commander of the list of takman min, who made this takman, whomey makhloyim, whomey makhloyim, whomey makhloyim, eimiv arganalayim, whineat, it's a rabbinic decree that aman puts it together, sha'enum al-bipniah sankana, because the reason why the khacham made this decree according to that aman is primarily because of danger, certain salt's known as melak sudaymis or similar

55:34salt's, if they made them their way into one's eyes they can make a person blind, so therefore you have to wash your fingers at the end of the meal to wash off the salt, and any thing that was enacted because of sakhanat does not come with the brachah, ayy make a brachah putting up a maikah, that's a whole sikh of the revandat, there's two aspects of it, it's also kidishonu yeep al-anoyful min menu, but there's a side of that amidst of putting up a maikah, stand alone, wulafiqah, khayev, adomu, is urba miyoyse, but since the khacham made it because of the sakhanat, so don't take it lightly, you don't make a brachah, there's a rule in halakhach, hamirah, sakantamisurah, hamirah, sakantamisurah has many consequences, I'll give you just an example, if you have a sufic, whether you did a drabanan, their general rule is sufic, the drabanan, lahakil, if it's a sufic, whether you did something that has a danger aspect, you have to do it again, hamirah, sakantamisurah, don't minimize maimachranim, now apikabalah, there's other in yonum regarding maimachranim, but let's move on, halakhigimah, matilah siyadayim, baintafshulatafshul, I don't know if you ever heard about this, but there's

56:39something called maim emzoyim, alright, the rash for example would wash his hands during a meal with the fish and the meat, because there's also a sakantam mix them. Our meaning is no longer to do maim emzoyim, which is to be familiar with the concept. Rashes, ratchaanoodoyt ol, ratchaanoodoytul. Now another day, we pay rayshalhulan, e non seri ham matilah siyadayim, baintafshulah, baintafshulah, baintafshulatafshul, if they are not wet, it's only for a meal, even though my friends when the Qaihanim or itrumah, no difference whether the eating meat or not. And the whole taqt, Nathilus Yadayim of King Solomon was for the Qahaneim to make sure that they wash their hands, fine. But it's not for when we eat whole on the Capatus and other than whoever does that, sometimes you know, you're being mahmid, wow, sometimes fae. You're called arrogant. Arigant. Arigant. We're speaking about Nathilus Yadayim. If a person's hands is dirty, of course they should wash their hands, but that has nothing to do with Nathilus Yadayim. It's that I'm spoke.

57:39It's not about taking dirt. It's about the ruchniistic idea of taking away too much nea from your hands. Call. There's different versions. Let's read these words. Call pass Shah-e-Malach-Boi, which means whenever bread is eaten with salt, now he's going to go into more details. That is where it's said, you have to wash the Ma'am-a-Khaneim, Shema Yajb-e-Malach-Sudhamis or Mellach that is like Mellach-Sudhamis, which means that if that salt goes onto your eyes it can really damage your eyesight, that Yadav-e-Yadav-al-Ainav and Yassam-e. And with pleasure, Khayyavim, Little Yadayim, the slave, calls Sudham. In other words, it began because they're salt. Then they said, now any time you have a Sudham-Wash, with pleasure, Mellach-Malach-Sudhamis, you have to always have salt during a meal, but the Ram-a-Mulkhayr is trying to say even if you know there was no salt, that doesn't matter. Now they are doing it. Now there's one exception. The exception of this, it's in the Ram-a-Mulkhayr together, Rishain-a-Anach-Rain-a, prior and after the meal. Obamach-Nae, army camp, soldiers who are exempt of some mitzvahs-derab-an-an, they can

58:43eat them all. But Tudham-e-Ratil-A-Sudham-e-Dahim-e-Tkil-A, with pleasure, I'm Tudham-e-Mulkhama. But they are still Khayyavim-Bach-Rain-a, that's another great example of Khamira-Sakant-A-Maisura. Bepnea-Sakant-A-Malach-Dah-Lid, Ah, Teh-Khwan-e-Ratil-A-Sudham-e-Dahim, until we're under arm, do you have to wash your hands? Ram-a-Mulkhayr used the words that are very in that clear ad-A-Pedek, but you're ready to spoke out. That there's a three-way-machwayk-Sashanem, the word PEDek means a joint. Hala-khi-khi you have the joint, which is in middle of fingers. The next joint is on separates the fingers from the palm, and then you have the wrist. We understand that Amma means PEDek, until the wrist. Fak-kama-Shi-ran-mai-im! Now here we go. Ravis-luch-Hol-Sh-Tay-O-Diam-a. I want you to know that when you think about Nantil-A-Sudham right now, that we use We wash our own hands because I'm throwing water only on one hand, and then on the other hand, that's something unusual. According to the Ram of Natilus Yadayim, the Ikr is done by having the water poured by someone else on both of my hands

59:44together. Then he says, if you don't have an option, you can tilt it and put it in between your knees, guns again, or throw on one hand on the other, let's go out. The Khalsa, Khalsa in Batvila, anything that creates a Khatsiza, Khalsa is Natilus Yadayim. The Khalla, let me just make fun, like ice or snow, if it can be included in the forty saw, it could be included in the shear of the Reves, don't forget to have no running water, sometimes it was pushing no water, if you have to cruts together a Reves, if you have a snow, it can be included in Halakh of five. Call at Sarakh Natilus Yadayim, and instead of washing the hands with a nut law, the Khalla, Hanoise, and the person immersed one's hands in a kosher, make, but that's good. By the way, you make another brother, you say, Alp, feel as Yadayim, if you know that. In at Sarakh Natilus Yadayim, but that's only if the Miqfah was kosher, but the Imim, the Imim of Maimshah, Imim of Maimshah, Imim of Maimshah, if the water was Taker Reinhwater, it was not Maimshah of Imim, but it didn't have the forty saw. Or it was what we call water that prior to it being gathered in the ground, it was previously put in a utensil. And from the Kayli, it was brought into the ground,

1:00:48that's called Maimshah of Imim, Leosoklum. Now, it's when you do Natilus Yadayim, I don't care about all of the above because that's because you're putting it in a nut law, and you're pouring it, Bikoya Hanoise, but if you're gonna use Just feel that it has to be a kosher mikvash, you know why I'm saying that I'm a Tana-Masya-Dahim, I'll have been a T-Law. Al-Akh-Evov, call Hanoi-Tul-Yadav, there are four rules, you have to be careful for the following. Number one, the Ma'am-Atsman. There's al-Akh-Ez about the water, as the ramah will explain, Daad-e-Shalloy-Yi-Upsul-Masya-Dahim. Rule number two, Uba-Shir, you have to have the minimum amount, like we mentioned, there has to be at least one of these four, both hands. Number three, there are al-Akh-Ez about the Nath-Law. Uba-Kali, that she, you are Ma'am-Shir-Yi-Uba-Kali, has to be al-Akh-E-Kali, we'll see some things you might consider a Kali, the traitor says it's not. And number four, Uba-Noy-Tul means that it has to come Mikkaya-Hanoi-Sing, as we'll give examples, which we'll clarify each one of the four. She, you're Ma'am boy, Mikkaya-Hanoi-Sing. Halokhe-Zayin, Aba, all the one in place on the Samayin, let's go to rule number one.

1:01:52Rule number one is called Ben-Ma'am-Atsman, okay, let's dive into that. Chinoi-Ma'am, change of color, or Giloi, it was left uncovered, we'll speak about this in a moment. Vassias-Malachem, or if it was worth to do any type of work, or the Hefsid-Shameine-A-Saba-Hame-Malicious-Maham, the quality of the water is so not good that even an animal won't drink from it, that water is not kosher, and the ramam goes on further. Deeper, Kaysan, Ma'am-Shir-Yi-San, if the water changes, whether they changed in a Kali, whether they changed Bekhar-Ko-Euz, which means in a mikfe. Ben-Mach-Mas-Dovishan-Affalo Teh-Han, whether it is because something else fell into it and changed the color, whether just a place, it sits a little longer and off. Look inside there, neighbor-swimming pool, it looks green, a quay-swartka, once it turns and completely colors, had alip-Sull-E'm. Number two, Chineine, this Galo-Giloye-Sar-Ois-same-Shas-Issa, if it was left uncovered in which halakically you may not drink it, and on the times of khazal were nakhassem and acrab-imormat-suyin. There is very a limited amount of time that you are allowed to leave water that's uncovered. We're asking that nowadays, there's no gilly mind so much.

1:02:55People are still very, in the dark day, I know people that don't even leave water in a urine. Urn, we don't wear that, we don't go that far. Every day, they put in no water, and they plug it in. I saw these people, but we say it's covered. You know what's, if there's gonna be an issue of gilly, you can't use a finitilus of dime. Then Nitsulu, whenever there's a hashash that a venomous creature had the ability of getting in there, just to drink. But the rule is that when a noh has drinks, not only do they steal your water, but then they poison it for you. That's their mimic, then there's gonna be poison. So since you can't drink it, you can use it for the telacidine. Halacha ate, ko, maim, si nasa, me ma lacha. If you did the work, it'll explain details of work. Nasu, shayf, halacha, ki, it's called sewage water. Even if the work really didn't make them dirty. Upsulu on telacidine. For example, maim, si uvem, si di'ach, me ma kele, you had water, and you wash utensils. Oi, shashada, behem, pitoi. Or you dipped your bread into it. See, you just dipped your bread into it. Uchayoi, it's ovem.

1:03:56Whether it was an ekele, whether this is water gathered halachically in a ground that you call that a mikvah, psulim, lino telacidine. He di'ach, behem, kele, moudachim. But if clean utensils were just rinsed again, or bran, okele, that's the only time where we say, you know, it's not about the quantity of dirt. They were not dirty to begin with, then, loi, pisulim, because it's not cold mil lacha. It's not about the dirt, it's good, you do work. You do mula evo, it's clean, it's not comalach. Maim, shanach, matab alaim, sa-a-a-s-ha-ke, ocheim. So the minigwas, they made crackers. And at some point, they would dip the crackers into the water, that invalidates it. However, there were other times that the nakhlam would stick his hands into the water. He would make, he would cup his palms. He would remove the water and put it on top of those crackers. Even though his hands went into the water, he doesn't pass through the water. It's not cold mil lacha in it. But the water from where he took the water in his palms is not cold,

1:05:02but no work was done with that water, even though he used that when he took from that water. He was very bitter, very salty, very murky, or it has a very bad odor. Actually, you should have him or her, so it depends. If it's a big kalim, so let it last for a while, people are going to jump. They're going to say, if an animal can drink, it's not good. Until now, we made a correlation, even if it's in the mikvah, in the mikvah it's good. Even if the mikvah is so bad that a dog won't drink from it, which is probably many mikvahs that I grew up in. It's still kosher for a mikvah. It's kosher for a mikvah, you can live until it's your die. Bakakoyah is kosher, malahapil, nakhanehs. Now, chame te veria, chame te veria is very bitter. If it's been a kalimah, like we just mentioned, but it's this, this pool of misaluma shesia, even from an animal, chame te veria. So, since you can go to the mikvah and chame te veria, if they are in their natural place,

1:06:06then you can do tulasiodayim. If you remove the water from it, you no longer can do it. Avala not on the hembekele, if you took water into a natla, or shiifflik mahem amalumakamakhir, you made a little channel canal, and you had the water go into another location, not in a way where that new location is still considered. You know, there's a hashaka, not in that way. That's not good for a mikvah. Aint noit on the hem, lailur is shaynavaloila ahrainam. Valoila ahrainam, that I'm obsessed with. Don't forget, he begins everything together, the planesha, hey, ainam, the uyum, luscious sias behemam. Allah khayyud, like ocean water, very good, a great example. Ocean water, when I be good, because an animal does not drink ocean water, you be deyog, but in the khaiman, it's good. That's the beauty. It means if you stick your hands in the ocean water, outfield us you die in 1000% good. That's this psool, not good. That's what I'm saying, that thank God, that as even though the mikvah waters,

1:07:06that the mikvah is now, the aiden's mikvah will be drinkable water. You can stick it in, even though it's the real traditional mikvah waters. After that, you have to take four showers, it doesn't matter. It's good. Bimukhaiman. Allah khayyud, one time, one time, one time. Yehish lanoytel liytin al-Yadav ma'at ma'at aach iytankashir. Look how the Ramah morded it. Today, minikhabad is, the Silas Yadayim is three times. Really, in the times of what you learn more about is that it's once, and then they would throw water again to wash off the waters that are tummy, and it's metayered those waters. That's not the Khatil of the way the Ramah understands the Silas Yadayim. The Silas Yadayim is like we mentioned. It's one pour of the whole of the vis and both times together. If you want to pour it once and twice, ma'at, that's okay. Yehish lanoytel liytil al-Yadav ma'at ma'at aach iytankashir. But if you have many people that are putting their hands together,

1:08:13and I'll listen to this, not only side by side. You have five people. Again, the way to work is one person poured. So why should he pour it? And everyone separately, you have all of the five chevres. Everyone putting their hands one above the other. Which means the waters that came on my hands first that are not tired are falling on the hands of the person beneath me. If it's being thrown at one time, all of our hands are considered one hand. And therefore, it's kosher. It happens to me that every person needs that a vis. But even though all of it is being thrown on the guy on top, and it's trickling down. Noitlam, Arbal, Hamisha. Not only Zebbet, Sadzeh. Even Yad, Shalzeh, Al-Ghabeh, Zeh. With one pour. Now, O Bavad, that the hand should be a little bit separated. Because if I'm going to be pressing on your hand, then the waters cannot get in between. Acha yirapu yidam, the hand should not be so pressed against each other. And we have to make sure that the water can get in between them. And another precondition that has to be a devious for each one separately.

1:09:17But if you had four deviousen, which will be a shistle today, I think a shistle today probably has ten deviousen. So a lot of water goes into our normal nitilous yodam cups. Have many people aligned their hands together and give one knack, and everything is good. It's called Kulam, Nidonas, Kiyad, Echut. Halakh Yudhalov. Ae, Noitlam, Maim, Lyodam. Ae, Noitlam, Maim, Lyodam. You may not use the following for nitilous yodam. Now we're looking at the dynum of Kaelin. Number one, loyb, the phanasakaelin. If a Kaeli broke, and you're using the wall of the Kaeli, which is surrounded, which could hold water, you can fill it up with water and throw it. And you can fit out of the years of water in there. The wall of a Kaeli is not called a Kaeli. Or, the labeshulea machat, that you would have some of ours, that in the bottom of the Kaeli, simply an order for people to be able to grab it, to grab it, there would be a protrusion in the bottom. Means it would be a Kaeli. Kaelin is looking for a picture, and then you go around in the bottom. That's not called a Kaeli. That's called the handle of the Kaeli.

1:10:17So if all the water that you had was in that handle, it's not in a Kaeli. The labeshulea machat, or any shard. Notice, if this was not made into a Kaeli, it was an earthenware utensil. And the earthenware utensil, correct and broke. Again, you have any part of it. Not only the dey from the wall, even the bottom, but it's a broken Kaeli. This was not made for a Kaeli. The covering of a jug, another covering of a jug, people commonly would use it as a Kaeli. The cover of the jug has a unique problem. That normally they would have handles on top, which means that if you were to use it as a Kaeli and turn it upside down, you cannot stand it upright. And that is something that you can resolve by taking away the handle. The I'm taking a magufa, and a teela, night when you're dying. It's when you have a broken shard. That was not made for a Kaeli. It doesn't matter if it can stand upright. But if you have something that from the outside people would use the covers of Kaeli and for a Kaeli itself, the only problem is it doesn't have a stand.

1:11:18Here, if you either take away the handle, or we'll see other cases where you create a stand, then it will be good. The cheinach, cheinach, cheinach, it should take now a wine pouch. A wine pouch was made to hold wine. But it's a pouch, it's leather. It doesn't stand. If you make a stand, it's going to be good. That's chetikna. That's called chetikna. You added something to it that when you put it down, there's two sides. Night limitately you're dying. That's because it's called a Kaeli, with the only problem is it doesn't stand. But if you have a sock or a kupa, which are perforated baskets and certain materials that are very porous, even if later you're going to fill it up with tar. And you make a stand, it won't be good, because it was not made from the outside to be macabre mine. A valsak was kupa, cheniskna was still ain't no idling your dimes. Now, for the yita and la chave de bechafneth, can a person cut his hands, revise and throw it on your friend? No, hands are not called a Kaeli, she ain't chafneth Kaeli. The Kaelim, chenishburu, Shvira, Amatero,

1:12:18say something like that, if any utensil, it broke. Now we're going to a detail. We said generally a broken Kaeli is not called a Kaeli, but one second. If the Kaeli broke to the point, the broken part cannot be used. What about the original part? So the top broke to the side, but the bottom is still there, and that was made as a Kaeli. So we're going to learn a little chastum of a taro, that if a Kaeli broke to a certain point, the tumma automatically left, because all of the parts are called broken utensils. So if it's considered a chevard of a Kaeli, the fact, though, the status of it being made to hold also goes away. None of it can be used. Ain't no is one of the yada'im, because all of it is called Shvira, Kaelim, but the Haraya, it came to her. Hello, you d'Ais. Hello, Kaelim, welcome to your time. What must the material be made from? Anything. It can be Klegelolim, that we have done Kaelim, or Yigavalt, Klay Adam or Erden Kaelim, but they have to be wholesome. Wushia Shlameim. Kaeli is a Mexican divise,

1:13:18or it doesn't have the quantity of a divise. Let's say it's a three ounces, really according to the Samaritan said, it's a drop less than three ounces. Ain't noisement mentally a d'Ais. Hello, Kaelim. So now we have a Kaeli. Another thing, we should know, we want for the top to be all around it. We don't want to spig it. That's the Kaeli. Okay. Haku, Shadom, little yada'im. Everyone is okay to be the one throwing the water, or pouring the water. Like we kept that mentioning. You don't need even Krayachadam, you need Krayachanoysin. Krayachanoysin would mean that if a monkey throws the water on my hands, it's going to be okay. You don't even need Krayachadam, but someone has to pour the water. Even a Khaedashai to the cotton, even though they have no d'Ais. So you need to have someone who throws the water. Again, that I'm not beginning with our visual that I'm pouring it for myself. That's absolutely. If there's no one else to throw the water on me, and I'm trying to have the water thrown at the same time on both of my hands, which means I don't have a third hand available to do that. Mania, Haku,

1:14:18I can put the cup between my knees, and I can manipulate my knees. I don't know, you have to be very flexible, because you're in the water, and that's okay. Because you're in the noisin. Oy, yata, khavesa, yadav. If you're somehow with your elbow, you can make the K-lead tilt to the side, expelling the water. That's also good. Or, look at the third option. Neutel, yadav, aachas, with sakbezwai, alzai. The kheizar, with sakbezwai, the shrein alashniya. After the fact. Clearly, that's what I was saying. It sounds like I'm going to have someone else throwing it on you. And now that I'm amongst the emphasize, it's not krayach, Adam, it's called krayach noisin. And therefore, even a monkey can be the one pouring the water on your hands. Halacha yudhalat, hasshakis. Hasshakis is some sort of stone, perforated utensil, a stone utensil that used to be placed on the mouth of a spring, into which you figured out how to get water from the spring into it. And then, through gravity, it would trickle down from this shakis through a canal,

1:15:18and it would irrigate a field. So, says, that I'm a shadolah, Adam beyodo, you have a gal, how do you get the water into the shakis, krayach Adam, or you turn the wheel that went into the, but now the question is, water got in there because someone got the water into it. Can I put my hands in there somewhere? And the water is flowing. If the water is flowing because of gravity, I may not. Even though the water got into the shakis because someone poured it in there, but now that it's moving through gravity, it's not krayach noisin. If my hands are so close to the source, that even without gravity, the krayach of the water, flowing into it would go a couple of inches and cover my hands. That's good. Shadolah, Adam beyodo, you have a gal, Adam beyodo, you have a gal, you have a gal, there, my name is shakimi, and I'm an Amma. And from there, water goes through a canal. For how you can mash a canal, you're okay, and it's going to irrigate vegetables or animals, giving you know, the iniyach, yodav, bashoikis, and you put your hands into the shakis,

1:16:18and, by the way, why she ain't kan noisin al yodav. Noisin was al shak, and the shakis, not on your hands. But the imhoyu yodav, karevis al shiqas alay, but if your hands are so close to where the bucket poured the water, Aachen imhsua, maim shatfu, all of my krayach ni sinas al yodav, means even without gravity, waters would have gone to where your hands are. Then yes, also like to feel it. Let's move. Allah khataz waf. Maim shana stopically, if you have a doubt, after we learned all of these rules, if malachah was done, or not done, if you have the sheared of the revise, or doesn't have a sheared, if they are to hide him, or to may him, safak not al yodav, safak not al yodav, yodav, safak we not al yodav. And all of these cases, shakil, safak, shabatahar, shabatahar, shabatahar, shabatahar, following the rule, that safak minar ammanan, you're lenient. Allah khatazain. Maim arishanim, saarak shiak biya yodav alamay, when you wash your hands, prior to drying it, make sure your hands stay upright, because if my hands were initially upright, guys, whoever can see the visual,

1:17:19and then the hands go down, here's the issue. The waters that are on my hands, even when you pour water twice, the halakhir is, is that the second water is metahed, the maim poured first, if they are in the space until my paedic. But if the maim, the first week throw a few times, if the water that you threw the first time, moved down, been low your wrist. Even if the second throw of water touched those waters, it was not metahed it. And then these waters that go back on my hand will be metami, my hands. So keep your hands upright the whole time. Achi itzu maim khusla paedic, because maybe the waters went beyond your paedic, and then they're going to return if you pour your hands down, and they're going to be metami, or you're dying. Maim arishanim, never pick your hands up to begin with, because you're trying to remove poison the salts. So why would you extend it people ate with their fingers? They didn't eat with their palms. So now it's even worse, don't let the waters extend, keep your hands down the whole time. Arishanim, saarak shiak biya, the astralia, the lematik, it is shiak, kokecham elchma aliyodeth. Maim arishanim,

1:18:19nitalim al-gabikli, ben al-gabikarka, it doesn't matter where the waters go to. Maim al-gabikli, eh nitalim al-gabikli, and here you have something very interesting. Why do you care if it goes on the ground? If it's sakana, people don't touch the ground and touch their eyes, this is already luchura, ruchni, as they can think, there is a certain, unique type of tumadavka maim al-gabikli, and if the water is thrown on the ground prior to getting absorbed in a cleat, that's discernible, that's maim al-gabikli, no one will touch that water. Maim arishanim, nitalim, ben al-gabikli, ben al-gabikli, it doesn't matter the temperature of the water, because it's not about removing a sakana. However, the maim al-gabikli, eh nitalim al-gabikli, and you can't use very hot water, you know why? Because very hot water is a water that you're not going to properly rub your hands to get rid of the poisonous salts, so the salt will be there. We're speaking about ruchni al-gabikli, yatsul edges, they don't properly remove filth, because people are hurt, they're in pain of the heat of the water, if you're in a yachala shaft, you're not going to

1:19:19rub your hands, you're going to get rid of the water, you don't want to have more water. Avaloha, you're pressured, but if they're lukewarm, then yes, you can even use that from maim al-gabikli, nitalim al-gabikli, ben al-gabikli, ben al-gabikli, ben al-gabikli, ben al-gabikli, ben al-gabikli, ben al-gabikli, ben al-gabikli, ben al-gabikli, You can put a you can put a schmat around your hand so when you eat the bread, you're not touching the bread. For everything that was wet with water, even though you did not wash your hands, What happens if they're to one is feeding, the other one is eating. Upon whom is the key of? And the one that's touching the food or upon the person who's eating? The key of is on the person who's eating. So if I'm feeding you, even if I'm using my hands, I don't have to wash.

1:20:21Now, when it comes to a cayenne with trum, of course, that's not the case. Because there, shna'ois can make a trum and to a shlishy. But we're speaking about taqala's khazal by Chul'in, that we had when it was Sinai. It's the heuchal has to do with the Sinai, even if the heuchal won't even touch the food. But the only exception is if he covered his hands with this ma'pa. And the same thing that Amam says, those strange people that eat with forks over there in Europe, they also know they can say, I'm eating with a fork. I'm not touching the food, there's nothing to do with that. What then, if you're eating with Magnaifa, you have to do nmatillas yadain. Al-Akhiyyutas, O Surah Al-Haghil, Mishul Inaut al Yadav, I'm not allowed to feed you if you did not wash your hands. The O Surah Lizalz al-Benitillas yadain. And with Sivu, with Sivu, you're very much for warned about it. And even if you only have enough water to bear, to barely survive by drinking, you want to eat bread, use that water. No, you tell Yadav and Miksas and Maghaka, Eugul, the choice of Miksas. And as we have Rabakiw and the Jail, we're mumsir, Snephashmammish, to use the water.

1:21:25And finally, Al-Akhiyyutas, Surah Al-Haghil, Adam, Linaag, Ives Yadav. Finally, you have to dry your hands prider to eating bread. And if you eat bread prior to properly drying your hands, call Eugul-Lakhen-Tamein. And also, my mahran, prior to benching, that Ammam says, you have to dry your hands. It makes a lot of sense, because you're trying to get rid of malaxidoemus, like Ammam, that was the ikan. Just because you put a little bit of water on your hands, maybe it's still there, get rid of that. And right after my mahran, you may not make any interruption, even drinking water. If you did so after my mahran, you can't do that. First bench, or let me word it differently. If you made any interruption, today, wash my mahran again, and then bench immediately. God willing, tomorrow to be continued.