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0:02 I didn't take >> Yeah. >> Yeah. >> Yeah. I don't think Yeah. >> It's fine. Like it's good. Just think like all right. Good morning. Let's uh let's begin. Today's daff is lamemed alf 31 31 and we are picking up on lama days 0:37 30b three lines up from the bottom a beautiful daff ahead of us today this morning this month are dedicated by leia soul and the rafu for her daughter Elana we hope that on the merit of our will have a complete and enduring rafu say let's begin this is a great case So say checked the arrow of 1:03 was going to remember again as you saw yesterday as long as you're willing to do a back and forth movement like a cutting movement with your blade a blade of any size is good enough to be able to go ahead and do it's only if you want to go ahead and use a right it's only if you want to just sh the animal with one motion that you need a larger blade. So 1:28 apparently is going to with an arrow checked his arrow. What happened? So this is amazing. So apparently again was a very good shot, right? So what happens? He checked it. He checked it a bird with an arrow. In other words, he shot the arrow and the bird and the arrow did a on the bird. Incredible. So the says I one second. How can you be 1:50 sure that it was a good say or remember for to be good? As we've seen the knife has to go across the external layer of the neck. If the knife remember again, burrows in between the two and we call that that's absolut. So certainly when you're shooting an arrow, when you're shooting an arrow, how can you be sure that the arrow sliced against the outside of the neck? Maybe it just came inside the neck, cut the 2:15 borrowed in between cut the like that is amazing on top of say when the bird fell checked it and they saw the neck feathers were cut. So they saw that literally mostly this this this is a guy you want to be friends with, right? This guy, right? So So they saw that the neck feathers were cut straight across the front. 2:37 But there's another problem. We'll get into this later on. There's when you cover the blood. So how do you cover them? So remember again normal hold the animal you cover the blood. So how do you do here? 2:52 So maybe you'll say not a problem. When the bird fell, they covered the blood. Here's the problem. Say, as we're going, excuse me, as we're going to see the mitzv of actually is to put dirt or or call dirt below the blood and above the blood. So the idea would be in the place that you're about to sh you would sprinkle dirt on the floor, right? You sh the blood comes and then 3:21 you'd cover the blood with another layer of dirt. Where do we know this from? Because the say the says you shall cover it in the dirt. So say again the fact that it says that you shall cover it in the dirt as opposed to just with dirt indicates thus that there must be dirt on the bottom and dirt on the top. So even if you want to say that once the bird fell you covered the blood that ultimately again 3:51 came out with blood. What about the fact she need a layer of dirt on the bottom to which the says to which the says I'm sorry um say apparently in this case so they placed dirt around the entire area where the hunt was going to take place. So obviously say they planned for this. So the point over here is literally means 4:18 they put blood over excuse me they put dirt over the entire valley. What it just means ultimately is that they prepared say we're going to see interestingly enough if there's already dirt on the ground you could have kavana that that dirt ultimately again it's so it's also possible to say that what happened over here is that where the hunt was taking place was mish a place 4:42 where there was a lot of dirt anyway in which case just through the process of cognition you could prepare it but bottom line is they did what they had to do in order to go ahead and prepare for the say. So, but for our purposes, this story is an incredible example of how even the arrow is ultimately fit for. 4:59 And interestingly enough, the other piece that you see from here is what that examination of the neck feathers after the fact would also apparently be enough to show that the was in fact good. So, how remember again the next case in the Mishna was as follows. If a person wasing and he ended up taking off the head of the animal with one fell swoop. So the 5:22 Mishna says as long as of the Mishna was as long as the literally translated as long as the knife is as long as the knife is the length of the knife is like the width of the neck it's so says so watch this. So the says what it means is in that case. So remember again what is what what does that mean? When you're and with your you 5:52 decapitate the animal what are we concerned about right? We're concerning about pressing as opposed to cutting. So the assumption is that if the blade is long enough that it's the width of the neck, the length of the blade is the width of the neck that through one fell swoop, if the knife is very sharp, you could cut through the head in its entirety and there's no raiser comes along and says it must be 6:16 the size of the knife. It must be the the length of the knife must be the width of the neck and and something additional. Now we'll discuss what that means in just a moment. something additional. So the says, so what does that mean? Does that mean that the length of the knife has to be like the width of the neck and a little bit or does it literally mean that the 6:47 length of the knife has to be double the width of the neck? If you hold that the knife has to be double the width of the neck. So essentially even in one action of and you are effectively doing what? You're effectively doing a back and forth. 7:04 What's the point of a back and forth? That you cut the neck of the animal with the length of the knife twice. If essentially it's a double length knife, which means the length of the knife is twice the size of the width of the neck, then even just one act of back or forth is the equivalent of a back and forth. 7:23 So the says that the length of the knife has to be the size of the neck, the width of the neck and right he says what is so what does that mean? Does that mean twice the size of the neck or does it just mean the size of the neck and a little bit? So watch this. 7:43 So we'll say the Mishna says this was the next case in the Mishna. If you're rejecting two animals at once. So the says and what happens? You end up taking off both of the heads of the animals. If ultimately again the literally translated the knife has the size of one necker. So the so says you know what does that mean? 8:08 If you want to say it's the that that as long as the knife is this length as long as the length of the knife is the width of one neck that doesn't make sense one animal the size of the knife must be the size of the neck and something else. 8:29 You're gonna tell me now that when she two animals as long as the length of the blade is the size of one neck that's going to be okay rather what it must mean is that what it must mean that it has to animals the size of the knife must be the two length of two necks plus and say from here that's what that 9:01 when going ahead and shafting an animal the knife really has to be the length of two necks right so the knife really has to be ideally should be double the width of the neck and I will say listen to this is in So the past supposed to listen to this. So, so 9:42 interestingly enough, interestingly enough, the if you are going to go ahead and shack with one fell swoop, your knife must be double the length of the knife must be double the width of the neck. So, that's how that's if you're going to sh with one fell swoop, you need it to be double the width of the neck. Obviously, he goes on and he says that if you're going to be 10:05 shing in a back and forth, in a cutting, in a sewing motion, a blade of any size is enough. Listen to this. says even though right even when we are going to do in a way that's the knife must always be the length the length of the blade must be at least the width of the neck and the and something 10:40 else something additional say pretty much like according to excuse me the pas according to the conclusion over here of the gimar that if you're maybe the blade could be any size. If you're going to sh with one fell swoop, then the blade must be double the neck. The says even if you're going to sh back and forth, the blade should still at least be the 11:04 length of the blade should be at least the width of neck and something additional. Good. Listen to this. So remember the Mishna said if you're going to go back and forth, if you're going to do a cutting motion, you could use every you could use anything you want. You could use any blade you want. 11:29 So say we translate as like a literally translation is like a scalpel, a very [snorts] small knife. So that's only with a scalpel that doesn't have horns. So say apparently some scalpels used to have like some type of protrusions on the sides. So obviously you can't with that say why because if you starting with that there's a concern that you will come to rip the 11:57 what about with a needle right with a needle. So I say no you can't use a needle. Why can't you use because a needle will rip. Whereas even though we're saying you could use a blade of any size, there has to be some edge to it, right? That cuts a needle. The problem is you could stab and you could rip, but you really can't cut. To which the says, I what about 12:22 say, so what about literally this is called a a leather worker all right? So the all of a leather worker. So apparently say had a very narrow top but had sharpened sides. So the point over here is it does operate as a blade. So, okay. So, the Mishna said, the as long as you're cutting back and forth, you could use anything as long as what? As long as it's a blade. As long as it's a 12:45 blade of some sort. My love, so when the mish says you can use anything you want, doesn't that also include the leather workers all? No, no, it refers ultimately again to the scalpel. We already learned in explicitly to which the says the is actually explaining my says that with anything what does that refer to 13:09 that refers ultimately again to a scalpel this would seem to be true if you want to say that it's a leather workers all then say if you could use a leather workers all then it goes without saying that that you could certainly use a scalpel Because obviously say a scalpel is even less of a blade surface than the all to 13:34 which the need say I might have thought that no maybe I can't use the scalpel why can't I use the scalpel out of a concern that if we let you use a scalpel without the horns you may come to what use the scalpel with the horns or say what's the problem with the scalpel with the horns what's the problem you may come to rip, right? 13:58 It grabs you may come to rip and therefore so therefore therefore teaches me no say I can use the scalpel without the horns and I'm not concerned that I'm going to go ahead and use the scalpel with so we'll say bottom line for our purposes is that really as we just saw although technically speaking if you're 14:20 could use a blade of any size that way you could use a blade of any thighs as we just saw Islasim holds that really anytime for you should always use a blade that is at least the size of the neck and a mash good says another incredible case we'll say watch this I dropped my knife what happens I dropped my knife I said 14:47 what happens I dropped it and it did an animal right so say it's a sharp knife right or I'm standing high up right so I go ahead I dropped the knife in mameish its animal. So what's now this by the way this case you can't you can't actually visualize it the way you're thinking of it. You see when you think of it you say it dropped it and the why can't it be that 15:09 >> right because that's pressure say that's pressing so it must be like I like I was walking and it could be like in when I you know when my arms are moving and when I moved my arm forward I released the knife like we saw this case before right and it flew across and she the animal like that. I I dropped it. So the say even though again was good nevertheless 15:36 it's possible say that right you you eat you eat what you kill you eat right there's a expression like that you eat what you hunt eat what you kill so you have to go and offer it and you could eat it that which you slaughter you have permission to eat. So say we have to see exactly what this means but that which you slaughter is what you 16:04 should eat. So say so the reason why the is not good is because the knife fell out of my hand say if I were to throw it down. So say it seems to be what's that what's that issue over what's that issue I play over here is that there was no cavo right that again that it just fell out of my hand. That's why it's not good. What it sounds like over here is if I were to drop it, right? If I were to actively if 16:28 I or I should say if I were to throw it, right, then it would be good. And I will say it sounds like what's missing over here is an intentional act of of of knife dropage. But if I were to go ahead and intentionally throw it down and the were to were to occur like that then even though I didn't have forita 16:51 the would still be good. So the says who is the opinion who holds that you do not require for we had this before if I threw a knife if I'm I'm knife throwing that's all I'm doing. I'm knife it's a slow day right I'm knife throwing and what happens I have and as I'm throwing knives it happens to 17:19 be that I shed an animal in the process so we'll say so what's post them so says that it's kasher and say that it's so so what do you see you see from here now say what is this a case of this is a case where I have kavana for the knife I have kavana to throw a knife What don't I have kavana for? 17:44 And yet ra is still saying that even without as long as there's a premeditated action. The fact that there's no kavana for the does not validate the soar says and he said that we already learned this once before. 18:08 So let's remember again first Mishna the Mishna gave a list of people who are really not supposed to but if they did she and were supervised by others what's ultimately again the still good and we said who is the who holds that you don't require for and said it's so we already learned this 18:37 once that doesn't require for why is it being brought up again I'll tell you why you need both cases so we'll say ultimately again in that case where at least that person has maybe that's when says as long as you have even if you don't have for that's when they'll be good in this case it's not even 19:03 maybe not is Maybe in the first case where the knife thrower is a that's where even though it doesn't have the will be good but we'll say in the next case where again you're having let's say someone else doing the where they're not a bandas maybe the wouldn't be good at all therefore so bottom line I need all of these cases so we say for our purposes 19:32 what we see over here is as follows that it appears that what is unfolding over here is something very interesting which is that the issue at play is one of that the Mishna's case is where the knife fell out of my hand that's why again if the knife falls out of my hand and she that's why it's not going to be 19:56 good it appears that had I had kavana for the knife to fall or to be thrown even if what I didn't have kavana for the what would be the status of both right it would be good I tell you something amazing I'm just going to skip to the just for a moment actually you know that wouldn't be right it's not right you got you got to do the work you got to do the work before I get to the finish line okay so here we go 20:23 here we go it's a great case means she did a against her will right now we'll discuss exactly what that means right we'll get to it at the end of days. So we'll say so again means she ends up immersing in the mikvah but she didn't have kavana for it. I will say so again like she ends up in the mikvah she ends up you know everybody has a day like that where you wake up you're in the mikvah you don't remember how you 20:49 got there right so usually it's permanity right so say so so you know so again the point over here is means that that she's in the mikvah she got to the but she didn't get there of her own valition again we'll see the case in just a little bit so what's so what's of such a like that some of you who don't have means it works that works for her to be 21:14 with her husband. So meaning it takes away her need status visav physical relationship but she cannot eat chumo. So this is actually quite amazing. So the distinction over here is her need status visav her physical relationship with her husband that becomes permitted with a even without but for consumption you 21:36 need a with so says no even for own personal need of status visa v husband such a does not work of listen to this I don't understand according to who says that ail without ultimately works to be her from her personal status but not for that doesn't make any sense 22:07 if a man has relations with his wife when she is in need that is an isures it's an is if a woman eats chuma while she's in need that's an isser misa so you're going to tell me now that this type of works to go ahead and permit an but doesn't work to permit an it doesn't 22:30 make sense to which the says is a great line her husband is right and doesn't require rich means what this is not a function of punishments this is a function of the technicalities of the when it comes to for hulin right that type of does not require kavana her husband quote unquote is some some men hear this from their wives all the time. 22:57 Right. Right. So, so, so ultimately again her husband is therefore such a does not require any kind of truma is and for truma such a requires say from where do we know that excuse me that that for the sake of does not require kavana this is actually a fascinating case 23:24 so let's listen to this let's say you have a wave a wave that has detached itself from the ocean. The mitsus right now is not important say but the idea over here is I'm standing by the shore right I'm standing on the bank of the river or on the bank of the ocean and there's a massive wave a 40 wave a 40 wave that becomes detached from the 23:47 ocean say that wave falls on a person or on utensils so say so the assumption over here is the person or the utensils were t essentially again that self-contained 40 wave 40 you know unfortunately we see we see in the world these type of waves right that that so but but the idea over here is 24:12 obviously this is just a technical case the 40 saw wave goes ahead and detaches itself from the ocean falls on a person or on which are so we'll say ultimately again it's so we'll say again we're grouping together so We'll say just like a cle does not require before ultimately again being 24:38 immersed. So to a person doesn't require say what do you see from here if the guy just happens to be standing on the beach and he happens to be ritually impure and then what happens the wave falls on him right he's so says maybe not maybe the guy is waiting on the beach and what is he waiting for right he's waiting for the big one right 25:04 he's just waiting for that big 40 wave to go ahead and detach itself self from the water and land on me. How do you know he's taking him by surprise? Maybe sitting there by the beach waiting for it. So the says will say just like a person just like a person there has to be he has to have ultimately again to become. So to the 25:32 only become when only become when the person has for them to be immersed. So I don't understand if you're telling me that this is the case that the guy is sitting on the beach, right? He's sitting on the beach and he's waiting for the big one, right? He's just mish waiting for that that killer wave, right, to go ahead and come on him and go ahead and and go ahead and be tire 25:57 him. Then what's the most like remember we're not we're not delving into the technicalities over here. We're take we're just taking it for granted as the Gimar says that a 40 detached wave essentially works as what? Works as what is a mikvah is a mikvah. So without getting without diving into the technicalities of that where it's just taking that to be true because we're not learning mikvah right now. If the guy is sitting there on the beach waiting for 26:21 the 40s wave and now you're telling that when the 40s wave comes it's him and the what's okay what's like what's the what's the so I would have told the following say I might have thought that maybe say there's another case the case is what happens if a person is standing at the bottom of a mountain and let's again there's there's water on the top of the 26:48 mountain 40 of water on the top of the mountain and that water is flowing down and a person stands at the bottom of the flow. So the points out that is not a kasher mikvah that does not work. So maybe I would think that I should be concerned that the that if we let you go ahead and use the detached for wave as a mikvah you may come to go ahead and utilize what the flow from the top of the mountain as a mikvah as well and 27:12 maybe think that that's good. is actually amazing or maybe we should be concerned that if we let you use the wave you may come to saying I don't know what what the technical wave term for this is the part of the wave that crest that falls down the keepin is like the tunnel inside the wave I don't know what you call that you know say like when the wave crests so again there's the inside 27:37 of the wave that technically you know is uh >> tunnel we'll call it the tunnel good so say here's that if we let you use the top of the wave, maybe you'll come to use the tunnel and obviously say the tunnel is not therefore is that no you could use the 40 saw detached wave as the mikvah and we are not concerned that you'll come to 28:02 use the flow down from the mountain and we are not concerned that ultimately what that you'll come to use the the tunnel of the wave as well. So here we go because we learned say is that we go ahead and we do in the top of the wave in the crest of the wave says this is amazing to make this case a bit more interesting if I'm standing on the shore and the the 40 detached wave 28:29 comes along and say as it's cresting what do I do I run through the middle right I run through the middle and I will say what's I'm still tummy I'm still I'm still says that that That's an important distinction over here which is interesting I will say because technically speaking what I'm really doing is what I'm running through a mikvah without immersion which is 28:53 actually quite amazing. I'm running through a mikvah without immersing in the mikvah. It's cool but it doesn't work. So ultimately again I'm still says fine. So remember let's get back to this is exciting case. Let's get back to our question. 29:10 So say so ultimately give me remember again we we're operating remember just the progression of our discussion we began ultimately again by talking about the idea that although you don't need kavana for ultimately again what do you need kavana for you need kavana ultimately again for the movement of the knife that's to put it simply so I I don't have to have kavana but it 29:34 can't just be that the knife fell out of my hand it's got to be that the knife is thrown the knife is thrown down the knife is thrown across There's got to be but it doesn't have to be somehow we trans we transition into this case by the right of who kind of she she ends up immersing in the mikvah quote unquote accidentally inadvertently against her meaning without kavana so we establish that what it works for some 29:58 things doesn't work for other things it works legab husband doesn't work legab truma which then gives us this concept that immersion for kulin purposes does not require to which the just trying to figure out where do you know that's from from where do you know that immersion for purposes does not require this another possibility 30:22 so say if you have fruit which fell into like a channel of water to say what happens someone whose hands are he sticks his hands into the channel of water to take out the fruit so there's a couple of Shil happening over here. So what happens? 30:47 So we'll say listen to this. So when he goes in his take out the fruit he doesn't have kavana. Remember again that channel of water could actually also work as a mikvah to be his hands. So if he doesn't have any kind of kavana for this then what's tal the good news is the mere putting of his hands in the channel of water even without cavana does what? purifies his hands. But there's another important part here. 31:10 Remember again the fruit came in contact with the liquid. What happens when fruit comes in contact with a liquid? It's tumo. It's now that is only true if there's some premeditated contact with the water. As long as the individual putting his hands into the channel doesn't have kavana for anything. So then interestingly enough the hands become but the fruit is not 31:34 meab. On the other hand, excuse me, on the other hand, he stuck his hands in the water. When he sticks his hands in the water to get the fruit he has in mind that he wants to clean off his hands say what happens the hands become because remember again Tara occurs even with what? Even with what? 31:59 Even without but in this case because he wants the water. Now the water's significant and therefore it's contact with the fruit makes the fruit readies the fruit to say so this what does this seem to point to this seems to point to that you don't need for remember what's 32:24 happening over here just focus on case number one what's happening over here so again my hands are tummy the fruit fell into the water I just want to get the fruit so what happens I Stick my hands into the channel of water. I get the say what's happened. What's happened? My hands are tar. But my hands became t without what? Without what? Without. 32:44 What do you see from here? You see from here that for purposes works even without. Okay. So the says listen to this. If a person went to the mikvah, right? I went to the mikvah and what happens was I went to the mikvah and I go to the mikvah for the purpose of consuming and means I have for that's 33:14 my fine it works right but I'm not allowed to eat with that. It sounds like the problem over here in this that I had explicit intent only for meaning what it sounds like over here is had I had no intent when I went to the mikvah and I'm just immersing because I'm what the it would work the immersion will work 33:41 for everything this seems to tell me that's what they're say even a regular works even for non even forim as long as I'm not having as long as I'm not having to the contr I was supposed to say it would appear the problem in this case over here is that when I go to the mikvah what am I doing? on having in mind dava for so okay if you have in mind dava for then what then what then 34:04 your immersion is not going to work for but if I just went to the mikvah just it didn't have in mind for it sounds like it would work for everything so this is what it means to say this is what it means to say is actually a good case even though again I didn't have no intent I had some some intent for nevertheless again such a will not 34:31 work for okay we're still kind of back to where we thought which is it sounds like it sounds like that soil immersion for does not require any kind of specific intent but immersion for something more than something something kesish something sacrificial well kesish we'll call it does require intent 34:55 we'll say if a person goes to the mikah we'll means I didn't have it's as if it's as if I didn't go to the say does this not mean that it's like I didn't immerse at all even for what even for what even for what it means is if you go to the mikvah and you have no so such an immersion works for purposes but does not work for 35:24 me or kesh purposes say he thought that the answer that was being given was just kind of to push him off. He went out and he found another person went to the he didn't have such a person ultimately again as say so bottom line you begin to see that what that indeed this concept is true that when you go to the mikvah if you go 35:55 to the mikvah with no then what that immersion is fine for but for me and above in order for an immersion to work the immersion must have to which the let's try to refute the position of here says so let's just say that all this reputation so 36:24 it says will say there's another opinion of rais What does say? So we'll say over here the says so on clothing. So the Torah uses the of it shall be laundered. 36:51 We'll say why does it have to say? Remember the Pik says it shall be laundered a second time. I don't need the word sha or say why not because the already says a second time. It says I know you're laundering it a second time. Why does it have to say shar is coming to equate the first the second act of laundering with the first act of 37:18 laundering. says by the laundering in this context means immersion in the mikvah just like the first immersion the first cleansing has to have so to the second immersion has to be just like the first immersion required the knowledge of the coen so to the second immersion requires the knowledge of the cohenier mik 37:50 Therefore, we'll say the P says that again even if it didn't have the of the coin ultimately again it will still work. So, so what what does this show? What this shows ultimately again is that you see you see that again that even without here if you take a look at Rashi 38:13 Rashi says over here say ultimately again we see from here that everything requires everything requires das right everything requires remember again was the one who said on that what that if is toll without das even for her husband it's not good he requires das for 38:38 everything so ultimately again we see that there's another time who requires das for everything not just for but even for say this really say an immersion with no doesn't work for anything doesn't work for doesn't work for said now we see why why this conversation is 39:06 relevant for us say if the knife falls out of your hand and it goes out insed properly the ple we said the reason why the is not good is why because then I fell I but if the knife was thrown Right? It would be and yet what 39:35 even though what there was no say who is the opinion that doesn't hold that that is required for so the says so the says so what's the questionnaire mayor in this excuse me in this case so we'll again again. 40:02 So what do you see from here? We're seeing from here that is kasher even without kavana. So we'll say if that's the case now this is a little bit of a jump but we're saying we see that things without cavana are kasher. If that's the case then what should hold that the kind of falls into the mikvah. Even if you want to say it's not going to be good for me, maybe mer and higher higher 40:24 order items require kabana say but at least what at least for lower level items like her husband like her and husband it should be good enough to say no no no don't bring a from excuse me so I say ultimately again is different because since the Torah goes goes out of his way to tell me by sacrificial items that miss so the fact that the Torah 40:55 goes out of his way to tell me that if I don't have explicit for the such an offering is invalid that that is a it tells me that what that tells me is that what is that doesn't require so this is actually really incredible So, so essentially what's coming out 41:22 over here is as follows that you can't see what the tried to do is bring a from that just like just like doesn't require kavana. So we see that certain actions don't require to which the says you can't bring a from why can't you bring a from because the fact that the Torah goes out of its way to tell me that 41:46 requires tells me that what I could infer from that ultimately again tells me that ultimately again does not require will Okay. 42:06 Ultimately we'll say that although you do not require for you do require for so say the idea over here is we're going to we'll distinguish between this but the idea over here is that although you don't need kavana for the explicit of but you do need some type of actional kavana. So say we'll stop over here for 42:29 today. I want to share with you a short idea in the parish. We'll define this more in tomorrow's daff say this incredible fine line between on one hand I do not require kavana for the act of but I do require kavana ultimately for what I do require kavana for I do require kavana for some type of cutting the nature of that kavana the distinction of that kavana we'll see in 42:51 tomorrow's share with you short idea a very short idea in the parish So I will say there is a there's an incredible and beautiful PK. So remember again the para begins the para begins Torah goes through all of the names. So you'll you know we spoke about this last night in the here about the power and the meaning of names the depths of names 43:18 and why the Torah has to recount all of this. But I want to draw your I want to draw your attention after the Torah goes through all of the names and all of the soak the Torah says and all of the members of Jacob's household were 70 people and Yseph was in Egypt was in Egypt. 43:43 So the mafium the mafim all have the same basic question which is okay why do I need that piece of information of course I know that y has been since when since right so all the pario of bracious has been we learned about death we learn about's burial so why do you have to tell me 44:08 what's the so the great says something so Beautiful. He says even though again parro gave Yoseph an Egyptian name Egyptian name what was Egyptian what is softnas pane razak means revealer of hidden things. So even though Yoseph was given and say remember again a name parro didn't just give him 44:35 an Egyptian name what did Pyro give him an Egyptian title an Egyptian office an Egyptian identity nevertheless so the Reb says something amazing that the is coming to tell us an incredible lesson which is that even though Yoseph was init and even though he became part of that world and a contributor to that world and an incredibly important member 45:04 of society and he was mish given a different name a different identity these he retained his identity as Yoseph even though what he was say so incredibly enough even though everyone came down to Egypt and the Torah is telling us that they all retain their identity the Torah goes out of its way to say it was even a greater kdesh and a greater 45:28 accomplishment for Yoseph he was mamish parts you remember again the Jews come down where are they put they're put in go they don't really intentionally become part of Egyptian society but Yseph was there but despite the fact that he was part of that he was given these he still remained even when he was in say I think we could take the words of 45:53 the take it even a little bit further there's an additional message embedded over here these Say Means what? Remember again the name Yoseph. So remember has her firstborn son. She names him in a very enigmatic way, right? She names him Yoseph. Why does she name him Yoseph? Yoseph Hashem Lee Bener. Hashem should give me another son which I say 46:17 is such a strange way to name a kid. Oh, I'm so happy. I hope I have another. Right? Meaning you're great. Where's the next one? Right. You're great. Next. Next. Right. Fantastic, beautiful one. So happy next. What's what what's the So you see what's happening over here is that and this is true. This is true of all of the OOS and all of the MOS have an insatiable thirst for growth. 46:44 Insatiable thirst for growth. Rael Emu is a is a is is a visionary. [clears throat] Raalu knows that there have to be shift call. She knows they have to build an am. So she says, "Of course, I'm so happy for this child, but I want more. I want to do more. I want to accomplish more. 47:02 Means what? I'm this is great. But I'm not going to just simply relax, rely, and rejoice on my past accomplishments. As soon as you accomplish one thing in life, I will say there's only one question, which is what's next? You could celebrate for 3.3 seconds, right? If you could celebrate, rejoice over your accomplishments, give yourself a for a little bit of time and 47:26 then one simple question. What is next? What else do I have to accomplish? What else do I have to do? And I say maybe that's the shot over here say what's so bring down is means the difficult times in life, right? The narrow straits in life. We all have challenges and both [clears throat] say sometimes we think 47:53 that our challenges exempt us from growth that when I'm having a difficult time in life and say you know difficult time is a relative thing everyone's challenges are their challenges but sometimes we think that when I'm in mit when I'm in the m when I'm in the narrow streets of life I don't have to accomplish I'm struggling I have difficult stuff going on I'm potter I'm putter the yay 48:19 mitz It's natur even when we are in personal even we're in national say I have to be a Yseph even when I'm in I have to add I have to grow I have to continue forward even when I am in the mim even when I am in for the Jew there is always a constant consist 48:48 consistent and insatiable thirst for persistent growth that it's true when times are good and that it's true when times are difficult is teaching us in this Torah these dramatic and amazing lessons in the most nuanced of ways. It's true kept their identity both there are two levels there are two levels when you're in mit there are two levels that when a person is in 49:13 the when a person is in the narrow straits when a person is in the challenging times in life the first step is what maintenance maintenance don't lose your ground don't lose your spirituality preserve what you have that's the first don't maintenance. I'm in I'm in difficult I'm in a difficult straight. How do I maintain the kadusha that I've amassed? 49:40 That's incredible. That's an accomplishment. That's important. But maintenance in life is never enough. Rather after you maintain the we'll say the goal in life is that even when we find ourselves in the challenging moments in life even in my I have to find the to be a Yoseph I have to find the to continue I 50:03 have to find the to grow no matter what my life circumstances
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