Shavuos The Greatness of Commitment

This Torah class is brought to you by Torahanytime.com The Khakshu'us is beginning this evening. It's a Mammat in Tereseno. It's really appropriate to Khazir, a Hussiangtif for Khakshu'us. And suddenly the halok is a Milchix and Flasix and Napar Nath. We appropriate to spend time to Khazir. And the Torah should be familiar with it. But it's Mammat in Tereseno. So the Iker I think I want to talk about is the meaning of the Antif and the ideas of Mammat in Tereseno. The one halok I do want to clarify that I find a lot of people, mostly females, asked me about before Khazir. The halok of part of the food cooked in a Milchix or Flasix or Flasix or Pat, women who are serving Milchix and Flasix and Males, and have whatever it may be. They have potatoes that were cooked in Milchix or Pat and when I serve it in a Flasix or Male, so that's called a Napar Nath. A Napar Nath is a part of the food cooked in a cailee that had previously been used in the Femino Famille. Nice and time by nice and time. The time of the meal, when the meat went into the clea, that's one nice and time. From the cailee you went into another food. Okay, one food, Napar Nath is only through a cailee, where taste gets weaker. So it goes into a cailee and the Lushd of Khazir, that's called Nath, where Nath stands for nice and time. To be practical, and so to cut to the chase, the halochis of a Napar Nath, if somebody cooks a part of the food in a Flasix or a clea or a part of the food in a Milchix cailee, is you have to know two the kudas. One, if the Pat was a Benyayimai, was used within 24 hours for meat or for milk. What's the halochis? And one, if it's an aine benyayimai, the aine benyayimai means the Pat wasn't used within 24 hours, for real meat or real milk, which is usually the case. Now, first, if the Pat was used for Milchix or Flasix within 24 hours, worst case in the area, and someone cooked potatoes spaghetti, and they want to use it for the opposite, opposite Mil. Now, as they cooked spaghetti for Milch, they'll not want to use it with meatballs in the following Milch. So the haloch of Napar Nath by a Benyayimai is that it's also the fatchilla to eat in the same mouthful as the opposite Milch. That's the only, of all the cases, that's the only that's awesome. But Napar Nath, when it's worst case scenario, when it's a benyayimai, you're not allowed to eat that part of a food with the opposite type, and only in the same mouthful it's awesome. Because if you're eating it together, saying "Milch, it's what," or the same mouthful is where it's awesome. So, for Ashkenaz, no sir, I didn't okay. It depends a little bit. Okay, let's talk about Ashkenaz for today. And then anyway, that's the only issue. It's not awesome to be the evidence. If somebody already mixed it, it's not, Napar Nath is never awesome to be the evidence. Navas is anything to be the evidence. It's Lech at Chilla, and only worst case scenario where it's a benyayimai from the, from that opposite Mil. If it's an anabena yayimai, it was cooked in a pot most of the time. And he given pot in your house, wasn't cooked with melting soflaships within the last 24 hours. So, if it was cooked in an anabena yayimai pot, you're allowed to chilla to serve it with the opposite men, which in practical terms means that most of the time, it's not an issue. And somebody has prior of you're allowed to, you're allowed to serve with the opposite men. The only question is Lech at Chilla. I am allowed Lech at Chilla to cook things in an anabena yayimai milch kapat, tea with the opposite men, is I'm not Lech at Chilla. So, let it go and say, look, I want potatoes with the, "Mumil, this is our own of flesh, I pull out my flesh into an anabena yame pot, I'll cook potatoes to both meals, you have to potatoes that get mixed with gravy, and the other half of the time is getting some butter. Is that mutloch at Chilla to do it that way?" So, here the khachmas Adam answers, and the graw is Matthew. The graw in Basabakhalav is Matthew. Gras has anything that's mutabidiyeveveveve, yayimai is mutloch at Chilla, bayna bina. He says that it's mutloch at Chilla. The amakwaiq is the graw in the khachmas Adam, but it's amakwaiq is in the khachilla, everyone agrees with yayimai its mutloch. So, probably, the kassana bisanach at the graw against the khachmas Adam, even by really soon. But, bayna is sir, that's a question of the lakhachmas, certainly he can be sannach at the graw. If it's already got mixed with the other men, that was if, if an apranada already got mixed with the butter, it was cooked in a flesh kapat, it's always mutloch, an apranada never was subidiyah. You're better than me if you're not subidiyah. When it mixed, it's really mixed. It's already made the same thing, bayna bina. Someone make it complicated. I don't want to make it come. Everyone here is fluent in your day. I want to go straight, again, the only time that it's us, it's a bayna, I know, pat, to eat it and the same mouthful as the other men. It's the only that's us. To eat it and the same mouthful as the other men. He's the only that's us. He and the same meal always mutloch. When it's an abiniyah, I'm an even teethe and the same mouthful as mutloch. So, that's what it is. Lamaisa, quite to grow, even to cook it in an abiniyah, with the plan of splitting it half with gravy and half with butter, it's also mutloch. The only time is when it's abiniyah, my pat, so when you're in your pat, you're not letting mix the fat and fill it with the men. Not as a menu, so you're not like, cook it in order to do it, because you're not letting it do it in the other. So, that's the basic rule of Napa Ranaat that people should try to be familiar with. And there's a lot more to talk about, like I said. It's a wide-managing topic. When I was a bacher, I gave a pierce cless his shabby sif to nu, in the pierce of Forty-Favenu. And they gave out, as a snack, they gave out what was then called Goldberg's Peanut Shoes, which was a peanut shoe that was made on Milchik Kaelin. It was an Napa Ranaat. They gave out peanut shoes that were made on Milchik from Holostam Kaelin to people who are not going to Khalvi Israel. The deri equipment people are not going to Khalvi Israel. The trafic aspect of Khustam Khalin didn't exist, either didn't exist, or was known at that time. It was only a shy love of the Khustam Shabby. So, remeasured to the people who were in the Khalvi Israel. The people who were in the Khalvi Israel, the trafic aspect of Khustam Khalin Shabby. So, remeasured to tell me at the time, it's not just, I remember, I forget everything, but I wrote it down at the time. A remeasured told me that it's enough to be Machiair and Khalvi Stam itself, but I'm pleased of Khalvi Stam and chocolate that you could be made. That's a remeasured to tell me at the time. Since then, I've been asked by many very passionate people that in Degreesmaisha, remeasured's Machiair on Bliya's of Khalvi Stam. Remeasured's Machiair on Khalvi Stam. Everyone knows that he's Machiair on Mekov-e-Shas-Abkhag, the key Khalvi Stam. But his Machiair on Khatchilla, in Degreesmaisha, is Machiair on Bliya's of Khalvi Stam also. Not like he told me at the time, which is a pretty strong question. And what exactly he held, I'm not sure, but I think that the difference is this. When you have dairy equipment food, you have to understand there's a different equipment between food that's made solid as a solid and food made as a liquid. Let's say they bake cookies on a pan that's all of that. So the cookies, but they are all of that. So Degreesmaisha says you shouldn't eat those cookies. Even if they don't have milk or butter in them, just a Bliya's of milk and butter. So Remeasured says that you shouldn't eat them. By liquid, for example, orange juice is pasteurized on milk equipment. When you buy most generic brands of oranges, they have a harsher. But to pasteurize on the same equipment as milk. Now, putting aside the question of what they do between the milk and oranges, which may have a din of cashering. But there's another catchment. And that is by liquid, there's always sheathing in the liquid against the cane. All factories that make liquid, they don't fill up a pot with liquid. Coconut spill it out. It's all done in moving pipes. The things that are constantly moving, which is the efficient way of running it, isis and iskring the same thing. And therefore, there's only sheathing when you have one pot of liquid, there's no sheathing against the cane in the liquid. But when the liquid is running through pipes, then there's only sheathing against the pipe in the amount of liquid that passes by in the numerous hours that date to liquid. And that's why the oranges does not usually show a blius of colostum because of this stage. It doesn't matter, there's so much liquid that goes through, so many thousand gallons go through, it's much more than 60 times the cleave. Over the day, the blius are a mixed into the whole thing. So it has an each place, three each moment. That is constantly moving. I think that's the maybe what are my shehaled by chocolate to be made. So much for that pranat, this is some yadis of that pranat, the basic yadis that people should be. I might talk a little about the young deforeshulis, which theory is the young deforef kabbalis atira. And in practice, we don't see that people are just as a community atira necessarily on shulis, which is a little bit of a pellet, it's a hereshulis. I think the base measures should be at least equally full to a regular Friday. And I don't know, I don't doubt some people went to travel places. Although I think if someone has a job and he's traveling to the cat skills on a hereshulis, probably he has a business, he soon works for 12, if not for three before he heads out to the disvocation. But anyway, whatever I can say, it's universal that the only thing we can say for certain about shulis is that it appears that people are not generally mischasek in the leeward, which is a disappointment. Disappointment the day after shulis that people have an extended make and extendification out of it. Disappointment the day before shulis, it's a disappointment on shulis itself as well. So, El-Ama'i, it's a dava khashim and the aetzara shelis. The aetzara shelis, I'll leave it at the end of the day, or anything else. And bachan, quost, the khafat sain, yes, the khafat sain about it, the shastzara, because it's a tainis, shastzara, she says, the khazinish told them, and she's right to the nidish, the aetzara is to freedom. And gansatog fastin, and gansatog davanin, a bich learned it. It's a dava khashim. It's a dava khashim. It's always you don't learn. It's a free, that's the language you call it. What? And look at this one more. So, it's a, it's a harshtail, it's not a question. I had years of going shul. People told me it doesn't pay to stay up and learn. You call it much more all day. I took it to heart. And my family knows, my first day shul asu, there's one o'clock, whatever time you get to sleep. And my three o'clock, I try to be in shul. The only people in shul are people who stayed up the night before. I'm telling you, the only people, they have a young dad that the same people who stayed up, they're not the people who slept all day. And the point is that either person is dedicated and devoted or he's not. And the harshtails, it's not a dava khashim. It's our noses work. It's very, very long. I'd like to talk to you about the yichhan yisual negatahar, the kishachar belayvachar, the idea of what it means kishachar belayvachar, the pashdoses that were praising the ahtus of kahyisual, the lack of mchflakes in kahyisual, the ahtus, and chachdoses always. It's a very popular thing. Everybody wants ahtus and is on terms, but my, everyone is for ahtus. The ahtus is not a meada that's so connected to limelataire. Ahtus would be a wonderful meada all the time. People, the mishkan, they should be kishachar belayvachar. We go to heritisual, they should be kishachar belayvachar. Maybe it's more important we go to heritisual when people see the kahyisual negatahar. And the kishachar belayvachar of this matentira, which certainly means the ahtus halayvachar, that means something much more. I'd like to talk to you about the word ish. For human being, this ahtun, which is the most common word, and an ish is sometimes used, an ish. What is the meaning of the word ish, which is interesting that the word, the kuddham, the word ish is mentioned in rashi, I know seven places. I know four places. And chumish are three places in naq. Where rashi dwells on what ish exactly means. The, probably the most famous, is in the beginning of pasha shlakh. Where it says that the moraglum was sent, it says kula ma'noshin. And the rashi writes, kula noshin shabimikro noshin khashivas. That the word a noshin, or the word ish, is the lushin of khashivas. They bring the khazakta va'isala ish. It says, David told his son, Shlima Malach, in lakhma'a paribay, before he died, he said, the khazakta va'isala ish. It be strong, it be ish, ish. Every male is an ish. That ish is the lushin of khashivas. It's a lushin of a certain amount of khashivas. And therefore, khazakta va'isala ish makes sense. Now, if you stop and you look through the uses of the word ish, the atrimes are fits very beautifully, a na'ach ish zadiq. So it says ish, a krisa na'ach zadiq. What's na'ach ish zadiq? So it makes sense that it's ish ish is a lushin of khashivas. And now, on the other hand, it says in the same parashu about the behemus that they can shiva shiva ish. It says about the animals, that the animals came shiva shiva ish. Ish mi ish, that it doesn't sound like it, it's talking about the khashivas of the animals. Ish mi ish. Similarly, we find imparashas tall days. It says yaka buis ish tom yosh eva yalan. A khashivas, like Raja said, ish tom yosh eva yalan. But it says ish ish tom yosh zadiq. That's na'ach ish. Okay. Ish wash ish tom yosh zadiq. So, wait, it says ish. Yash if we find ish ivery. Ish ish ish ish ish ish of khizak. So it says ish ivery. Bayasim Nosa says, it says by bayashi ish ivery hetsi lannu in Yisra. But it says also, it causes mish ivery, I believe in the beginning of the case as well. It causes mish ivery, which by the shtim the taliyus is a language of khashivas. But on the other hand, it says about the saratabakhim, it says ish saratabakhim, it says also ish by the butcher. So, where? So, there are many places where it doesn't seem to shtim with the clow. Ish saratabakhim and herah. It doesn't seem to shtim. So, the first thing is that there are times when she is this khash. She asks that she is from the sheikh of the behemus. The behemus shim ish ish ish. The reign is the khash. They deal with it as well. The first thing they say is that ish appears sometimes as a toyar. sometimes the Torah meaning a title and an adjective, a description. And that's what Rashi is talking about. When it says the Bahimus, "Isv'ish, the Hussah of Allah calls the Sipur D'varim." So if you're telling me he is Sipur D'varim, the animals, when you say Adam, you can say Adam without the animals, he's saying "Isv'ish, the Hussah meaning a Bala, a Bala and as well." So that's not. sometimes it's a Sipur D'varim, but even when it's a Tair, we will most of the cases I gave you, he's tired, or he's say or it says a bad-ass, a bad-ass, a bad-ass, a Bala, most of the ish, the places he uses ish, he's not used, even when it's a Tair, it's used that way. It's interesting, Pasiq, Bayna'yach, Bayshabim, it says, "Miyyar-ha-adam, miyan ish-ah-chif, like the miyar-a-adam, miyan ish-ah-chif, edir-aysh-as-nef-esh-ah-adam." The murderer is called Ish, and the murderer is called Adam. "Miyyat ish, like the murderer, edir-aysh-as-nef-esh-ah-adam, the murderer." So the murderer is an Ish, he's not that's the Khashibah, is an Ish, but the murderer is an Ish, he's not used to the Dada'yat, what? He's saying it? He's saying it. He's saying it. So it's a bit of a pellard that it should be that way. The raim and the Ish-Hamadir in Shulakh, the archaim of the college in Parsi of Siyas-ra'i, Fati has the same issue, the beginning of Yisra'i when they meet, when Masha'i-ra'i bayna'i Tsis-ra'i, Sera Pasiq says, "Masha'i-ya'ahir, it's interesting." It says, "Wayyat, say Masha'i-ra'is, na'i, wa'yishtah'u, wa'ishak-lahi, wa'ish-ya'ahir, wa'ish-shalo' ish-la-way, ay'u-l-ish-shalo'i." Ish-la-way'u-l-shalo'i. So who is who? Ish-la-way'u, Masha'i-tis-ra'i, ish-ra'i-tis-shalo'i. So the ra'ish-yes, which one? Which one? Which one? Any adam? me who vowed to me, says Ish Liraia, is it?" So he said, "Aye-ya, sa'yah, shwai-me'r'ish, l'r'aia'u, mi'ak'ah'ri'ish, zya'a'a'a'ish' shna'a'a, shna'a'a'a'a'ish' ma'ish'." Who's called ish? Ma'ish'a. Shna'a'a'a'a'a'ish' ma'ish'a'a'a'a'ish' ma'ish. So I can smack if you forget that it says early of Ayayao Ma'ish'a, the Shevises. And so Eish used to ask, "Which is Yishra?" Healthy Carashi, Rashi says, "Ischra able to show them?" "Which is?" "Which ischra?" And he said, "Ichra, must be mychra." He's called Ichra. Yes, he's also called Ichra. But yeah, mychra is Chahdhsa-e-Ichra." So are Chineansis. The Chahdhsa-e-Ichra is Sipred Varmount. That's telling the story. "Hai-ish-mai-shah, na-mi-ah-e-dhua-e-ish is totally extra." Here, it's a Taya. When you call someone Ichra, that gives it a name. That's a Chachiyah. But even call Zer, it's still Shreya. It's used for goodness, used for bad. It's used for Ichra, taught me, I haven't ever. Ischra-e-Ichra taught me, I haven't ever derived so. It's used for Yakin-l-vino. It's used for Ichra, it's used for Hama, like you said. So the answer is that Ich means Ich indicates a gavel. He stands for something. He's making a statement for something. He says, "By shaman al-A'ibi, that we each have Ichra-e-Ichra." "Ichra-e-Ichra-e-Ichra, na-mi-ah-e-dhua-e-ichra." What's the Ichra-e-Ichra? The Ich means, "Rashikos al-A'ichra-e-chra-e-ichra." It's true. Even in the kamara, I says, "Ich-i-kaim gavel." They talk to the kamara, "Ich-i-kaim gavel." I'm not sure. What's Ich-i? Ich-i-Ichra-e-ichra is a title. But it's a title that indicates that a person stands for something. He's committed to something. He's a subway abashita for something. It's a piece of Ichra-e-Ichra. That way that the ish is uptaging what the people what they stand for. Because that's the way you saw the ish. You'll be a person. It stands for something. It says by Yeliah Navi, by Harakar Mel. Yeliah Navi, by Harakar Mel. and then he goes to play some preaches of me after you tell him, "Listen, make up your mind. "It's very dangerous thing to say. "You know, either do this or do that." You don't really mean that, right? But I was an obvious man the call is wrong. And I make a mind and do it this way. Do it that way, pick one or the other. That's another pumble. But what the world does he-- is he's only telling them. He's shabbin' the shabbin' of the ball about though. So I was traveling with the heel pattern. I was in the Doreesley. As a reminder, when I was in the Akhaba bowl, I once have an expression in the Ermia that always troubles me. And I asked them then, and we had a little bit of a sips of about it. But it says in the Ermia, "Shtaiam and perfeases." I've told you, "Shtaiam roi saswam." Because I did do two bad things. I saw yourself with the carmine train. They painted your money, shall I know? Lots of my hand, they raised me, raised me. I said, "I thought she was." To go did for them, false water pits, false sources of water. "Shtaiam roi saswam." They painted mine, sure they went out like this. I don't see what the shtaiam roi saswam. Can you see much shtaiam roi saswam? Two, two roi saswam? Two roi saswam? It's one roi saswam. It's not two roi saswam. There's one bad thing. I've been on my desire, and now, you're my initial. There's two bad things. He said that loyalty is a fashivist unto itself. There's two separate things. You gotta have a desire as a damn thing. The loyalty, the sticking being loyal to someone or something with whom you have a cash share, it's its own avar. It's own avar. The used to be in America, which today, when the ruck has non-changes, it's not understandable. And I know you want to understand it today, I don't understand either. Do you see something called brand loyalty? The new loyalty was that if you bought a Sia's row book, air conditioner, you stuck with it. You didn't go to a new brand. If you bought a Ford car, you stuck with it. You stuck with the brand. There's something called the brand loyalty, which I agree why should you be loyal to Ford if the other car is better or why. But there was one such a listed in America. I'm going to leave it in the dishes out, that's the same. It's a loyalty to a brand. But there's such a music, certainly, Mirama Chavairai, of loyalty to something, of a commitment to something. Not just your living life, one day like this, one day like that. Because I use an expression that a man abandoned his Aisha's new roof. He's an avar Aisha's new roof. I mean, the person he has a cashier with for a long time and then a person abandoned it's a double pellet. People can be married. It happens. They're married 30, 40 years. And then they have a fight. And he maybe, maybe one of his rights. But the whole 30 years has gone and they're separate. It's a certain value in a certain level of loyalty to something. I'm not there to pay so much nasty if you need. Still for something. Still for something you're like the grass in the wind, you go this way, go that way. Still for something. You're a staffer, and we have a hope. You choose the bow. Okay, but we have a hope. We'll talk to you in a moment to talk to. He says, "There's not, there's a steal for something." What's red? Then when the Kutska broke away from his rabbi, left Hamashah, which is where the Haseedah was then, and he went to start his own Haseedahs. And he went to a few towns. He was a Shem Davar. Besides the God of Haseedahs, he was a Tamakhah Matsum. And many towns wanted him with his Haseedahs to come. He stayed a one town, went to the other town. He came to Kutsk. In Kutsk, they were misnugged in him. They came out and they threw mud at him and pelted rocks at him. And he said, "We don't need you here." So the way they see them tell the story, he said, "Oh, this is a start." This is a place, the Bale Shita. And he settled there, the Bale Shita. Okay, right now, they're against Kusitas. But, "Oh, this is a start. It's a place people have." They don't flap in the wind while they are. They're whatever they hold by. They hold by. It's the end for something. I think what Pahman said over in the Kavan of Iran. You guys are in trouble and I might watch today. But he was settled to me when it's almost time. But the Pahman said over, "I've Ramavim who spent his life in Iran and his life in Iran. He went from Kana'ah. He left the Phamiar. It's a Fahman. He was 70, 75, whatever age he was. And he went from Kana'ah. He went from Ram down to Kana'ah. When he came to make the shiddah, he said, "Go back." The Qashu was, "Go back." When he was there, they threw him into her castle. He was over a shem and they picked out the throw him into the fire. They came to Kana'ah. He was the guy of Ramavim. He was a garrison. The garrison was a garrison. Everybody was on board with him. He had this cure of a hiking business going and everybody. And then when it comes to making the Kla'lius, "Go back." Go back. The Ursa-Malandati. They were right to fuel him. I think Prapam said this. They were going to play her in it years ago. I remember him saying like this. He said, "We need a Kla'lius who has to be an akshayah." If it's not going to be a stubborn people, we're going to fly with the wind. Somebody comes and he offers chocolate and approval and you come and eat and then he says, "You have to don't let me." And he goes, "Oh God is great." And suddenly they gave him. That's over. He said, "That type of personality, I'm not going to build a Kla'lius from that." They had today gone tomorrow. What remained from all of our own escape? Nothing remained. Because for a good meal they said, "Okay, we'll serve our khandjbara for you." So this, I don't like it. So over the air, they believed what they believed in. They picked me up and they threw me into a fire. He said, "Oh, the Sushdhaat." That's people that they were like, "Imagine the father would think to throw a son into a fire of normalness." Now of course after almost going to pick for his Yitzhak, somebody who's not going to play this arrow. But someone who comes from a place that stands for something, they have a hargished for something, they feel for something. That's something. Doesn't it fly the wind one day one way, they won't be the other day? They're about a shita. They have to have a malo. Hopefully they're actually innocent, they do it the right way. I saw a sheriff without being, you know, it's a funny thing. If you look at Matt and Tyra, Khandjbara who says, "If the Diego, there might be some system I sure have been who, that I'm not going to travel with you." And I'm not sure if he has not left for me, huh? Because you're not a sheriff. You can be over there by the sorrow of a chalice in Korea, God's dangerous. I sure may not come back to our shed and he says, "No, no. Don't do that. You should come." Khandjbara, just a fellow, where I'm supposed to not go into the sheriff. I'm going to go with them to the sheriff. The tyche is. The tyche is sheriff. But the chalice on these to be sheriff. These times, you'll be able to stand for something, be stubborn. You're not stubborn. So, you know, why be Jewish? The fighting with Jews. So why be Jewish? I don't know how to be not to stand. Someone doesn't believe in God. Why be Jewish? Go out for an acafee and join the mobs. And if 20 years from now, they'll be pro-Jewish. So, but the amacons will be pro-Jewish. You don't believe in God for what's the reason for it. Chalice, Israel, they have a certain sheet to use. Hand for something. You know what she was? That's the beard. I'd not say, I don't know how much they see for me. Not even a ball of sheet, though. You're not going to get anywhere. I wish you was sheet. One day, this is easy. One day, that is easy. It's not a way to go. From a venus said, "Anche, can I?" "Look, I'm doing what I have to do." We're giving him trouble and chalant and they're good. When the Russian immigrants came in the 90s, the church on having a woman east was 28th or 29th. Or if it's their money to do a baptism, the advertising, the do a baptism of 20 of them, they paid them like five, ten thousand dollars to run the rebaptism. So people want to make a protest. I can make a protest. So personally, I told the people, they're going to take the ten thousand dollars. The sprint for little big fool water on them. And then they go home and they buy, you know, they buy some chalant and cougle with the money. They thought they were whatever they did till now. They're committed to religion. You pay guy a lot of money. He doesn't believe in God. So they'll spit some water on. It wasn't in government commitment. You say someone else once came and offered to a prime brisker of item money that he should convert with his item. So a prime said, "I'm not going to talk about religion." But my father once told me, "If you want to buy a horse and a guy says, 'Take my horse, I'll pay you money to take it.' That's a pretty bad horse." Now it's not the horse you want. And my point is that the client is so as client's wife. And if you dis-machined in its seed, they say, "This is when Mishia Kamsasirasi is a slave of Evan, I care about you." Now we can use the slave of Evan. Look at Mishia. The word "ish" needs a masjid. You see, it fits. Sometimes it's a secret of our imbalm. The name is Shinnish and Ishish. I'm not saying there are chayyam, the raim and there are chayyams and this is Kamsaid. When it's a secret department, it's a secret department. It's a title. So I was besheat, a hater of vizier. The point is that the murderer is an Ish. The guy murdered, he wasn't falsheat. He was a hater of vizier. So the coup d'à-wannabrigat is just the coup d'à-werti. The coup d'à-wertis is the commitment, the commitment to be committed. It's very hard, the eight-starish Tel-Sahat. But especially it's in June. It's in June. It was his name. The principal in the Barragale Oldies, where he could have been. Where would you remain? One said that he was once a Thrafootner with the time of hand. So he was a Thrafootner and it was shu-us by night. He was the Thrafootner and they looked at it at the Pappis menu, everyone's learning. They went to Schmack. So Thrafootner told them, "I sell the Schmack and they learn with Khashogh-gogh-ul." And then they found the Seekin, they go to sleep, and they wake up for a Shreid-ish El, ready for a Thrafoot-gish-mack, as man. And that's what they did. The Shreid-ish El-Sahat is coming. It should be a commitment. Staying up and down, you know, people sometimes can concentrate, can concentrate. It's not the few hours of learning. It's the commitment. It's the idea. It's the idea of being committed to it. The person who goes to sleep, they're sure they have to know and have sech. But to stay up, it's a commitment. And then you commit it to something. The commitment is what it's about. Qiyish-ah-khud-belaybah-khud-ish. Once you reclaw, you'll notice it. When it's a tayaar, it means somebody who stands for something. It means something to him. And "ish" means he's committed, he's going to do it. And I think you'll find it pretty consistently. Like I said, it's a follow-up for three years, three. And it's really my first year in Rashi. Rashi says initially, also that "ish" is a lush, and a guru of strength, because it's Rashi and Shmuel and the first parake. It says in a few times. So to all you I say, "Zak-dem, ye sama-ish." It's coming shlulist. Let it be a hyzen. "Undetake a goal." You have tomorrow, Thursday, Friday, Shabbos. You've just experienced another Torah class brought to you by TorahAnytime.com.