Challenging Krias Shma Questions - Rabbi Yakov Zev Smith

[clears throat] Jesus Christ. [cough and clears throat] would like to welcome everyone to today's challenging questions for sponsoring the outsiders this week. to have the great sponsoring. Please call 718851-8651 or email is at.com. Recently I heard the old question about giving saddaka during keshan are you supposed to are you allowed to and should you make a takana they shouldn't be collecting the truth is a similar question is when a either a or an older person walks by you when typically there's a mitzah of standing up for a zak or does that apply during as well and we had another interesting question where someone had a minute he got so used to it that walking to shul every day he would say krishna in other words he would d and he missed this man but he he wanted to say Krishna before this man before this man so he said it on the way to shul and then when he got to shul he dus after this man but he was with therishna that he said before ding and he got used to saying it walking to shul and someone says you can't be krishna walking in the street so these and many other questions will be the sug for today about that is krishna and really it's a certain sense it's one the kudra about the ofishma of kavana by Krishna how that impacts our saying Krishna on a daily basis. >> [clears throat] >> One thing is for sure that Krishna is a very important a very important mitzvah with a very important object objective. The truth is every mitzvah is important and precious but as we'll see Krishna besides that but there's a lot that goes into this magnificent package that's calledishma [clears throat] I mean suffice to say what the Mishna says in why do we first say and then we and then we say that is in pares [clears throat] because first First thing you have to a person has to declare his devotion once the person is focusing once the person is doing what he has to do then in other words it's it's a procedure you have to first show your allegiance to and then you do mitzvah. What about vay? So the say really is the par of ses which is only by day not at night and therefore that's last but the empises the fact that we have in Israel shows in krishma shows that another facet of this package because mora says in that that in krishma the I'm sorry in the in the isum is mitzvah Number two, besides in by in the last para, we also have the very important concept of which as we know is the fundamental of our amuna and our devotion. So just think about what goes into this magnificent packet that's called just that alone the you throw you think about it. I mean just think about it over the generations. How many tens of thousands of the the all went to their deaths with the greatest they said on their lips but it's more than that. You know [clears throat] it's interesting the Rambam and init the same they both say that the mitzvah is a person has to think about the mitzvah and then he should reach a level [clears throat] very real the person has to have the ultimate pleasure in that the also of when a person said unbelievable you know we think that now have tyus you're supposed to have tus you're supposed to have tyus but you don't settle for cheap imitations don't just take a a sandwich is a it's the ultimate pleasure we don't settle for cheap imitations and all that is supposed to take place during Krishna The first the Israel is the total devotion and then the the second part of the oil. Then of course the oil mitzvah that's the second para and it what culminates with the parish of school of and and the of course the mitzvah of now you could appreciate a little more the way in when he speaks about the mitzvah of he makes it very practical why is important twice a day wanted to give us a treat. Every single day, every day of the week, 247, we have a need for Krishna. Why? He says a person living in he's only a person and he has many and there's so many things attracting his attention. He needs to he therefore from the times benevolence he gave us a mitzvah both parts of the day day and night that really gives us that it's like a like we charge our like a battery and day and night we get that feeling nothing that we do is unnoticed [clears throat] and that's a magnificent reminder of the has of us and then he adds that's why we need it by day and by night weekday shabas and makes and then he adds which is most important and that's why you find we'll soon see this is a is a gor that by certainly by the par of is absolutely a person says a person says it says and the propon is not because there's so much that has to take place there has to be a result of therishma to make it work we have to be focusing we and he said the kazal planted the the the program to make it work. Why? In other words, if it's not just lip service, you're connecting with the ultimate amuna. So therefore, and I guess he meant to say I'll tell us a mitzvah without kavan is like a gof. I don't want to tell you what a gofam is but it's you know it's like and a mitzvah without kavana is like a without it's it's valless even worse because a m is unpleasant. So he's saying basically we need it every single day day and night. It again it's sort of like recharging our battery and gives us the for that part of the day. Now this explains another bigish but and that is the speaks about something which there are certain things that leave irreparable damage in other words there's no way to reverse the problem now I always helps so the mish gives two examples Number one, a person did a terrible and he has a a constant remind of his there's a child that's something irreparable damage. We understand it. Another examples of the not he left the but he was and he made the most horrible mistake and he left the okay we understand there's another member of this club another example of and that is the play and the assumption is he missed Krishna wants and that is on the level of as as bad as I mean it's a how could they be s that is on the same level as amen obviously it shows how important every single Krishna is you miss once I mean what's so bad you miss once But you miss once is because you need it in this world of we need the and of course it's mentioned at this time of the year when there's man Krishna is the most challenging it's 8:05 810 this week was 810 but if someone says Krishna after this man Krishna >> he wasn't he's not >> oh I'm sorry 910 right we dominated right 910 very good so the misa would after This man is is not a mitzvah used to warn people that those afterish there's an you say before and then you after the are not going onish per se. So says but if a person says and thinks that I'm saying now and I'm therishma after this it's because no such in the verse of there's a mitzvrishna of course butrishna has and saying after this man thinking you're doing a mitzvah is so what do you do like the says you say but The point is that a Krishna after this man is not a Krishma. They say someone told Baron once that once there was a story that Santa missed the first man and he fainted. So Baron says so the fellow says why could it be true that he he fainted goes nish ever missed the first man. That's how unthinkable it was that the okay many people rely on the second man but the point is that after this is a now as far as the actual it's clear that's and that's mitzvah that is definitely one of mitzvah there is a a but this is the past of the gor says that someone has a suff if he lain or not he has to repeat the why because and it's interesting devotes an entire sim I'm not sure why but the whole is one if you have a suffic because maybe to emphasize what aishma is now of course we say that when someone has a suffic I mean a real suffic today unfortunately there's a lot of nerfing going on that people are nervous and anxiety I always say it's a pellup because during Krishna when you see so much you know people have so much anguish that and they're nervous and have shas Krishna is supposed to be a it shouldn't be that a person is overtaken with fear and every time it's a struggle you say it with and then you don't have any you know exactly even if a person thinks he might have mispronounced a word But at the end of the day says if a person is so you say it with and then we don't have which parts ofish is the don't forget there's there's there's so this also is a big but the emmesis as although as we know every word of krishna is important but it seems that the real what's what's the real is the fact the and says that is when obviously that's the part of Krishna in fact the Gmorra tells a story Rav told Rabia you know I didn't see our rebi saying Krishma and Rashi explains he came to the sh before You could even say Krishna and he went straight through obviously must had a very long sh and he didn't say Krishma when did he say Krishma so they oh you weren't watching carefully called him look you ever notice during the sh when he covers he puts his hands over his eyes and he pauses for a moment that's when he says he's now of course the gmorra says oneita holds held that he he continued he said the rest of later one held he didn't he sufficed with Israel and because this was on the level of and he only did what he had to do and the bare minimum is saying so we're pretty comfortable to say based on the ofishma is the par of Israel and that's and that's tak Why is now again the rest of definitely at least some hold that that that that is some hold and some hold even. So let's be clear every word is important and no doubt about it there's a treat at the end of and that's that's definitely a every single day. So you could say it then and but as it seems that many is hold that is the now this is implicit in the Ramo the Ramo in the end of Simov quoting a and the Torah says that since sometimes people are get too involved in the various that they had that they and they might end up ding a little longer and missing man Krishna. But today the problem is when a person has a long and he ends up missing Christmas. Whatever the case is there's a problem he might miss this man. So therefore the quoting of he would say and in the carbon and then if just in case he missed his man he knew he hadish. Now it's interesting the meaning you see in the today that in the in the you say but the quoting that make sure to say and now obviously this held and that's where they're most comfortable to say that if you just say and by the way in all is treated like even though it's not a in the but it becomes a package with. So it seems that you could be that the is only the fact that you could be with that if you missed this man indicates that that is enough to be now in there's no indication what he held but in the end of the says it clearly that you could rely you could understand that the that is the only is now again every word is important in fact we're so careful to have words so every word is important and is count account accounted for we add whatever is but no doubt about it at least we could say there is definitely a a strong basis both that that's the and of course day with now this is both shak and arvis there has to be kavana minimally in the first now let's apply it to our shilas so the first shil is interesting because it's you learn and you seem to get in a certain you get a little of a mixed message the the question we'll begin with is someone is walking to shul can he say krishna walking to sh could be shak when he's about to miss his man It could be when he feels he's late and if he's going to wait till he gets to sh and start he'll miss but kids are saying Krishna as you're walking to sh now obviously there are many distractions in the streets could be the lack of I'm talking about that there's no problem he living in a quiet suburban area or he's in a camp or in a in a bungalow colony the only issue is any problem with walking and saying Krishma so [clears throat] pashas we would say what's the problem we pan like b hill you could say krishna any way you You could stand, you could sit, you could walk. The says that's oh another another reference that how could you say you can't walk when you're saying the says differently. The says and that's probably why the In other words, you could say it any way you want, even however seems to qualify that somewhat. And though it seemed like those words, you have to stand up for no, you made a mistake. That's not what I meant. till you get to the words in in you have to be standing as opposed to not as opposed to sitting as opposed to being mahalik. In other words, you could say it's standing or sitting the whole but mahal you have to first stop say until then you could then you could be mahalik. In other words, stand or satisfy but walking is only after very strange what's why but more strange said the whole first para has to be stationary you can't be going second and third para that you could be mahala what's going on here so rashi andis explain that really a person could be moving during during during Krishna but that's only only after the words of why so is integral torishna you have to have kavana when a person is being mahalak he's going his kavana is being challenged he's doing something else if he's looking around and he's distracted of course no kavana but the mere fact that he has to be going walking looking where he's going it's just distracting according to show me that if a person even though why in other words's because really if someone saidish the entireish walking he's we'll soon see the primadum says Mr. Bur says it as long as you how can you say that you're not if the but to guarantee it's interesting guarantee includes the first para do do better than that don't be walking don't be in transit be stationary now the question is wait a second so if that's the case why can't I already why olive after that you can't you're allowed to be moving. So the explained very posit because what's the next after the next says that so you can't tell me I can't be moving when the could be moving. So they made sort of a compromise really if you're moving the entire let's do things better than that and let's do and in one place after then the says I can't tell you not to and that seems to be the compromise and that's why And that's all he says. interesting twice only says what's the but I'll tell you there's more than that because the in the beginning of par has a question can you say so the lion of the little And to them, like we said should be in one place. Now you hear this when you start to do what you want. So apparently is based on the was not so you could say the entire moving but for we want you to do better. So for and as the points out based on don't be moving the you could even though the says but we are only the first so we can't be more than that. So we have clarity that there are three options standing sitting and moving you could do anything the entire if you had walking you're fine but the some holds until should be stationary was not so and made up don't move afterwards you could move so now we could tell this person you want to see Krishna walking Stop in the street wherever you go walking say and then continue going now that's the way the and therefore says that stop for including and the rest you could go anywhere you want Mr. Bur explains Why? Now, of course, does imply you're allowed to be going. That's going on the rest of however both the riff and the rush in an hour. They quote the riid that there's another factor and this impacts the rest of the sh besides the mitzvah of the of there's something that the pim called Christmas should not be dery. Krishna needs a total focus. You have to be focused on one and one thing. And I once had an English teacher and I was in high school and he said I want your full undivided attention. Someone said like why so I don't know if it says that or not. One thing I know when it comes to these are saying you have to give your full undivided attention. Doing something else during Krishna takes away from Krishna's kashis. Even if you have kavana a person can be mahalak and he has kavana but you're doing something else you're not being focused on therishna and as just like we'll soon see when when someone that's being mame he's gesturing nonverbal gesture during krishba he says I'm not really I'm not not distracting me. So even if he convinced himself it's not a but you're doing something else now we have to give your full attention to Krishna. So this is one package when it comes to gesturing nonverbal. It's not a heik and or when it comes to mahalak they both have the same concern. You're doing something else during and that is inappropriate. Again it's not a it's a but as they say you're making a you're making it like just a secondary. You're making it just to get it over with and that's wrong. So this is definitely why we understand that besides the the factor of there's a factor of making and not a so even if there's there's not a lack of kavana it's still a problem of moving during the rush adds so if that's the case why why can you walk around the rest of krishna e i the lack of of kva so very simple The says we can't aserate the entire Krishna but we make a compromise either the first or the second par the the the first par I should say until and that's the of the and that's why you'll find that in in per says that you shouldn't walk around the entire even But you don't have to choose that. How do we don't forget the very in the end of the when he saw two of three of the he would rely on them. So here we had a field day the riff the raam tois and the rush are basically makeas. So the held that you the is the first you have to be stationary the rest of you allow to be moving the B takes exception as a and he says why not say until in one place and there are so many besides what the what the what the B mentioned plus that holds even the second para so Why be only why make after so basically we do see that the and that's the of the that the of being in one place extends until then you have now the in contest very strongly worded you know a few words he says that mahalik is worse than no kavana mahalik means you're making into like you know by the way you know you want to you have to do something you want to get it over with you want to go any say krishna the point is it takes away from the importance of krishna it makes it a a a shiff with walking now it's hard to explain but lis when you understand it if you want to give your full undivided attention then sit down or stand and say krishna don't be busy going needs a certain amount of kavana of certain amounts of so even if you have kavan in krishna laa it's not the right thing so what we see clearly from this and then we'll use this as the next shila is the the laa krishna the first p is definitely the rice with and that needs the most beyond that we saw a that beyond that it's all equal we did see the of many that that until should be treated like now so therefore if someone wants to say as he's walking to it could be could be for if he's late so we could tell him should be said in one place better would be if should be said in should be said in one place now the rest of the could be said going to shul now of course you have to know what else is doing in the street if there's disturbances says if there's a lack of sneeze very often you're saying Krishma kavana going to shul you meet your friend good morning how you doing why you ignoring me so you're embarrassed to tell them you don't know how to communicate that I'm saying krishma why you saying krishna in the street so that's also a certain you know the back of your mind you're a little concerned about that you see someone you start thinking you know what how am I going to react to him where's your kavana now you you have you have two kavanas you know how to get out of this mess and how to say krishma so I can't say it's advisable but definitely after or even after would be obviously the focus has to be to maintain at all times. But the evidence someone said the entire walking even that we saw I should mention a little concerning to me that says does he mean to say usually the word is but it's hard to think that no one points this out quotes even if he said walking had the meant literally maybe he should have pointed it So we could say even means the next question is when someone is driving not walking he's in a car on a bus. So we find this that's that in other words is sitting in a wagon and he's he's going like and you have to stand up for him. The question is that apply torishna. In other words, you're sitting comfortably in the backseat of a car. Can you say well you say I'm not going my feet are stationary but you're moving. So in a car in a bus in a plane hopefully you're pretty comfortable. You're pretty literally what's the problem? But do we apply this of so why the Ram say that that we could learn that is a problem. But when someone is being even Rabbi not in our context and the truth is it's very understandable because the it's not a status the is are you having able to have are you focusing so but the Ram takes this to the nth degree So the Rambam seems to say even riding a horse. You could say it even because you're not being glove. Now to us it's a pella. Riding a horse needs a lot of attention. No, you can't just, you know, put the course on autopilot and t the the the bach wonders how could the rama say that is that make sense that you're allowed to be riding on a horse but he says its kavana he says we don't say in this context he says I do say it she sends you to simmon bay cotton hay okay but here he says here it's a problem of soil you can't be. So it seems that he does say that if a person on a boat or an we could understand he's he could be but it's not like mahal. So at the end of the day does say in that or a you don't have to stop that's considered on a a horse that is a problem. Now it seems now this I guess you have to understand the m see a little bit the p say driving a car is absolutely assa when when you're saying Krishna either you're not going to say krishna properly or you're not going to drive properly both of them are not an option but it seems that that driving a car needs much more attention than driving a than riding a horse now I never rode a horse in my life but it seems at least the ramblam held that riding a horse is okay not not the passenger in the wagon but riding the horse is Okay. But no one should think that according to the Rambam that driving a a horse is mut or driving a car driving a car is dangerous enough with even when you're fully attended attention. But to go drive as saying Krishna that of course is wrong. But definitely we could say that a in a in a in a bus in a in a car in the back seat in a planeish the whole could be said the the bus that they den they stop but not for Krishna because that we could say there is a certain you have you're not worried and that is okay. Next question is a a tricky question. Someone told me he saw an during he was pacing back and forth and it bothered him because you're not supposed to walk during so he kept me busy because that's a very good question deeper than you think because you think about someone that's pacing back and forth. It's much worse than than even driving a horse cuz driving a horse you're not walking here. He's anish a mahalak he's walking back and forth. So could be he's worse than even driving a horse. But then again, you have to know what exactly is the is because could be we could say mahal is only. So once that's the case in shul in the comfort of your there's no is at all but then again you have to look at the at the source and and and try to figure out what is the is so from the we have no indication the talk you have to be it doesn't say it doesn't say what the is but you look at all the lion is it shouldn't be mahalik the riff rash and the and the and the and the other all say mahalik the ismay is quoting the in fact the only the only redeeming factor is the is the misqu by the way but you look at the lion of the tan he says that the first you have to say with the full kavana and then mahalik or you stand you could do what you So it seems that the at least the is that the is but the of the that the is now what's really tricky is the quoted you have to stop and in brackets so the word is questionable so I looked in the go says the the is based on the so I quickly took out And what does the shami say without the word? So obviously the go understood that the is like the shami says does not say but most sources stress going then I found and this is this the earlier didn't have this this is his his father was a tal of an of so talking about a few hundred years ago. So he says that he says some people I mean he really is clear what he holds. There's no bigger kalis and lack of than walking around back and forth in gimmel. He again revisits the question and he says even by by stay in one place don't walk around and he says that even that even though you're not going any place in the street it's [laughter] I guess he's saying you got to be in one place it's all the same is wrong lived a few hundred years later was born was printed tough That was the the so has a sh also is pacing back and forth a problem and he quotes that's so in it's not you're not you know you're just pacing back and forth but the mahalik he says would indicate any type of movement so he says that the and allah so he doesn't really say something conclusively but we definitely could say that The is that so obviously the is also saying now what really concerned me I saw his new say he says means when he or his house he would go back and forth in the So either in his in his house or in his house he would walk back and forth except for and you see now one thing to tell you why the pace back and forth I don't know but I guarantee you there wasn't a trace of kalus or aoy in the pacing back and forth if you know the kesho it was unfathomable. But it's absolutely no that it was lacking in and it wasn't the but maybe that's takos maybe it's just basically me you know Kaz was what was like a powder keg about to explode from kaduca and draers and he was like a locomotive they just had to let off steam I guess maybe that's why he walked back and forth I don't know but I could say like the best thing like says, "Now, usually when someone's pacing back and forth, it's just, you know, he's, you know, impatient. Maybe wants to get over it. Maybe he's on wheels like they say. But if you see a god pacing back and forth beyond and beh and I'm not concerned at all that would be an expression of the I'm always spoil how this plays a prominent role in in a totally unrelated context in the discusses and people that were busy couldn't say because they were mitzvah. So after the before the gets a chance to go make a sh to go stand by the sh those just quickly say and then they have the mitzvah and they don't have to worry they might miss this quoting says why are we talking about you're going to the you can't say when you're moving so he says no maybe means you get to the you have a few seconds as when you get to the sur here we have mitzvah that put them in a mitzvah by a novel but you can't say what and that all agree don't forget the question only is but is an absolute necessity and that you see even in that case it has to be done right the same question someone's late and he's rushing to get to you could stop if you want but you have to say and preferably until not walking And the rest you could say when you get to sh and when you sorry on the way to sh. The next group of questions is what we call nonverbal communications. Someone wants to motion to a child uh say this stop fighting or he wants to give soduck or stand up for he wants to do things that are not verbal haveen but he's doing something else during soar in a different context very very much raan was learning and he quoted from Ben kaput with a pay ra was there and he realized that it's not kaput with a bay It's kabuto with a baze. So he motion with his hands like you know you're making a mistake you better re say it over again properly if he's making a mistake tell him that why are you motioning to this mistake so because during during and quotes the famous don't motion with your eyes with your lips and is quick to explain each there are different ways of motioning with eyes, fingers or lips but it's motioning doing something else during so if indeed it was wrong to mo to to say something that's why he didn't say it motion is just as bad dig and for digra that this is talking about the second para the first para of of rama that's awesome And we'll soon see even why as the Gmorra says because when someone says and he's motioning the if you're not busy with me you're busy with something else that unfortunate doing something else unforgivable. But wait a second let's figure this out. He was motioning and I must tell you both the and say it was a mitzvah because there was a mistaken quotation that was misrepresenting and you have to set the record straight. So he was doing a mitzvah and that's why in the second para it's mut. So why in the first para he's doing a mitzvah the terret has to be that not only but even the first para there's no room for a Muslim even mitzvah the second para that's a level lower than that but that there's a leniency for a moit but the first para there's no room for anything whatsoever so now everything stems that taka he was motioning in the second para not permitted in the first para and this is all the B quoting the that we mentioned earlier we said about walking what's wrong with walking there's no is versus you have to give a total focus undivided attention that's the problem with a nonverbal gesturing you're not being mic there's no heick but you're doing something else with the and that's what the both and the rush explain and I guess we can understand based on the because because the mitzvah is not just lip service there has to be a commitment if you're doing something else you're not thinking you're missing the or even not but the connection that is so much detrimental I'm always the spoil I think it's a quotes that a worker is allowed to skip parts of benching because he has to go back to work. Not benching but we're accentuating what it means you have to work whatever is there okay that's okay today we we're not for that and we do say benching entirely but quoting I understand you have to be on time to work and even does not not time at work which is a tremendous but quoting so why don't you get to work and and you work or going to work, why just bench the rest of benching? Isn't it better than nothing? And says that says mathematically, no, it's not better than nothing. When you're doing nothing, you're doing nothing wrong. When you're doing a mitzvah and doing something else during the mitzvah, he quotes the p the in the what does that mean? Even though my mitzvah but not do anything during a mitzvah you're showing that the mitzvah is mikra with a hey or m and even to learn to when you're doing another mitzvah is wrong because you have to give every mitzvah our full undivided attention. So the but it's carry it's so it's a pillar says it's benching it's all mitzvah it's even doing a mitzvah and tora at the same time but don't mix one thing at a time full undivided attention so that would definitely explain a little more why is even if not a is just you're doing something else and that's why it's all one simmon after he speaks about he says no gesturing in any form you're not giving it your intention but here the makaba makes a point of not only saying the reason which is not common but he wanted to explain it he also quote he referenced the yuma that I didn't yet mention where do we see that you have to be fully inrishna In other words, it's aishma full undivided attention, no walking and no gesturing. So this is basically a lot about what we learned. I mean there's so much going into this this this is it's a it's etc etc. Now but the is even at mitzvah is awesome. How do I know this? So it's in the first correcting a misquote of our why is if it's a good it's a good because really he could have done it after and not interrupted. So maybe it's not a perfect ri why why that from from this but I will say one thing that the say that it has to be fully attentive to therishna that was saying what's interesting is it has much more to the ver what if you're doing something that's a heick you're doing something else that's the the quotes the raam that para also is a so the explain if first and second is so so what's the like I told you the first para is so even if our mitzvah is a second para also no gesturing but there there's a like we saw mitzvah okay now the piskim do say that perhaps there would be another forrishna and The total devotion and how could I not mention this? We find in parash the joyous reunion of Yakov and Yo 22 years of separation and as we know Rashi quotes the famous Kazal that Ysef embraced Yakov but Yakov did not respond. Jacob ignored his son. He hadn't seen him in 22 years. Why? He was saying Krishna in sim at the end of bay but Jacob was constantly showing now was a question of the taz you know why he didn't he didn't respond to his son because he was saying and nothing is justifiable so the taz already is connecting that awesome story with our suga then I saw say forma month later in the taz of course but sim also has the same raya and he says that maybe it's it's you can understand how again how this is from this story so let's not just how serious it is being gesturing we have a we have the story of we have a but I guess more positive look what the krishna is how a person has to give it his full undivided attention But here I want to tell you maybe I have a suggestion. You want to give you want to I'll maybe why don't you stop Krishna for a second as long as you need give s to daka and then you continue walks by stop saying Krishna don't do two things at one time stand up sit down and continue in other words maybe the is only when you're doing two things in one time you're saying and you're doing something else. So we'll say to that if the iso there's also you think about something else now is Christian why something else coming to your mind but I'll tell you how beautiful you saw it has this sh can I stop does it help stopping saying and doing what you have to do so he says look again The has three examples of what's awesome. Don't gesture with your eyes, with your fingers, and with your lips. So he says eyes and fingers you could st you could you could do both at the same time. But with your lips, you can't be gesturing and saying Krishna at the same time. Must be when gesturing it's even if you stopped but two things don't go. It's not the that there's a it's the attitude. Why are you thinking of something else when you're and I saw the the all the same idea the is of gesturing is even when you stop doing what you had to do. So that's why lisa it's a very sensitive shila the shila of giving soda during you can't do anything is a human being with human emotions and there's a lot of bri is at stake especially tell don't come during ding don't come during during that part of dvening so I looked into this and obviously it's a sensitive issue but a little bit I could tell you that it seems clear that during the first pik and the first para nothing goes even because even a gesture is also even if you stop and that's now beyond that in the second para so there's a good reason to believe that indeed that since it is a mitzvah so if it doesn't distract distract too much you're allowed to give sodak you have to give and it seems that the only concern here is maybe there's a az but I did see that the Zion say that if now it's you're allowed to stop givea and go back to probably better to stop saying givea and go back the I think gives the right and it really depends how much it distracts you but one thing we could say it's best to organize before Krishna some people do this. I saw that didn't leave on the table and hopefully the only will take what he should take. But I did see also they asked Rabbi Yashiv could you make a taka no collecting during Krishna he said yes but they write there that in his sh he didn't make s and he did givea in fact even during the first para because he was so distracted by not giving they're waiting for him so obviously he felt he had that he was distracted I think also a little bit maybe more than a little bit you know sat said once told someone said you know rabbi I can't d because so much stuck I can't d who knows or so again to give a call some have is no collecting some don't is think and make and again standing up for is a mitzvah in the second par but the the question only is and this is what's and others say maybe now it's inappropriate because now You're giving cover to so imagine you're saluting a king and just the general walks by. So you say king excuse me I have to do something and you salute the general a lack of priorities. So this is the the the says this clearly is very brief about it and is very emphatic about it. He said some held you can't stand up for during he says the biggest is when you do mitzvah. So what do you mean? And the and most emphatically the asked his uncle the the should he stand up for during and he said absolutely. So again it's you don't look for it but if it comes your way it's a mitzvah that you could definitely mim and have the mitzvah. Two last points I wanted to mention the question about someone asked me this time of the year waking up a son or when if you don't wake him up he's going to miss the second man. So that is maybe it is in told his his wake me up to make sure I get up. Okay. There he speaks about the first par because the rest of he would say when he was little but this the if someone is sleeping wake him up because otherwise he's a victim of not to say he's an and when a sleeping person is like he went to sleep without a plan he went to sleep very late how is he going to wake up Krishna is 910 so that's a mitzvah to wake him up and the last question when someone said without so this is a for itself but basically you're not but what does he do he wants to continue to go back the says so the answer is very simple it's a basic a person should not say twice because as he's subscribing to two gods but as can point out if he says the first without he can't So what he could do is say it quietly and no one hears is not a violation of if he's diving for some reason. So then there's no problem even loud because no one's there. So basically I think the best is have if someone did not have kavana you could go back to if he knows he didn't have kavana and talk to your woman. Shame for today's character sponsoring today's sponsor. Call 7188518651 email.com. Amen. foreign. Hey Usually, but now we're going to have the kazar of the the seeum. >> Let's we learned today. First of all, can't forget the magnificent package. We have the injection or the antidote or the vaccine that we have twice a day, 20, 7 days a week, 20 the whole year. We have this package of Then then the second paris but should be had for the entire because but since and of course so in the first par the first which the rest a person would be without if a person misses or misses this man it's because we need it every day twice a day. The disa as we said is only the first is but we have the first par as well and example walking during a person should try not to walk until at least some hold the whole but at least because the next is but only to stay in one place I should mention if a person said the entire He was still because it's only a there are two reasons for this of not walking and now also of not gesturing besides the there's an isa of making a when it's supposed to be it's supposed to be our full undivided attention going in a car bus or plane is fine even driving a car is absolutely and on a horse is pacing back and forth should be avoided unless It comes from a a kesh of kavana or zahav but basically it should be avoided certainly until at least until or minim minimally at least they have when a person is late coming to whatever it is. So again this say Krishma but make sure that you'll be able to say Krishna in the street it's the and it's not going to be any distractions nonverbal gesture in any form is also in the first para of even the second parit again the same two reasons kavon and we had the beautiful wife and y that yakov did not even say did not even acknowledge his son because he's during krishna even if someone stops saying Krishna to gesture it's still awa because that itself is the giving saddaka during the second para of Krishna's mut during the first para and should be avoided unless there's unless it's it's disturbing you can't give to that we saw from but basically in the second para to make a taka depends on who asks and depends what it is but standing is the same idea in the second par is definitely mut even though some are but it seems that the is to do mitzvah that don't disturb the kavana waking up a sleeping person should be done even though someone just asked me there he told the person wake me up but the is why did he say because he don't want to be so what then if he doesn't ask you to wake him up now and also the question of a person he's allowed to repeat is either quietly or even out loud you shake your and the set precautions.