Eikev: Join Rabbi Akiva Eiger in a New Dimension of Birchas HaMazon

This Torah class is brought to you by tora anytime.com. >> Okay. Good evening, Rabbi. Welcome everyone. The Gamar Chabas tells us that after 120 they ask a lot of very important questions. They ask some big questions and there's no slipping out. You can't plead the fifth. You got to answer them. And very interestingly, three out of the six questions have to do with learning Torah. Now, obviously a person's going to have to answer a lot of questions, but these are the six big ones. One of the six big ones that they're going to ask is were you means like this even if a person learns you could learn a set amount every day could learn but even that there's something more more that we're anticipating and that is going to ask us did we analyze did we discuss it in depth did we try to understand the logic do We try to understand the reasoning. Did we try to delve into it? And why is that so important? Look, if a person knows all the person knows the and the know what to do, they know what they do when they wake up. They know what they know what they do what make they know how to keep shabas. You would think that's enough. Why wouldn't that be enough? Why do you have to start delving into the reasonings of the mitzvah? But apparently this is one of the big questions they're going going to ask. Were you a fal? You say, "What do I have to be a fal? I'm not a rasha. I'm not a I'm not a big lambd I I'm a good Jew. I keep all the mitzvah. I keep the Why do I have to delve into the reasonings of the mitzvah?" Well, apparently what we see from this is that the most important thing that gave us is our mind. That's our most important clea that we have. That's our most important tool. And therefore we have to use it for the right things. And the mind is an amazing tool. A mind is able to probe any problem and to think about to analyze any issue. And what the wants us to do is he wants us to use our mind and expand our mind. The mind you know they say that human being only use a small percentage of their mind. But the mind is very uh flexible and is able to be expanded and is able to really dig deep. And many times there are things in life that we like to use our mind for. We like to try to figure out, you know, the trends of finances and we like to figure out the trends of politics. But the says, "Look, I gave you your mind for a reason. I want you to use your mind to expand it and extend it and delve as deeply as possible with your intellect and with your into the laws of the Tyra. Because if a person is not using his mind to delve into the Torah, he's going to be using it for other things. And says your mind is your greatest asset. Your mind is your greatest gift. And make sure you use it for the right reasons. So what we're going to be doing this evening is we're going to hopefully be fulfilling this dictim of going to take a issue and try to now you'll say this this doesn't happen. This doesn't actually come up. Nobody does this. Maybe not. That's not the point. It may be purely academic. It may be in theory. But nevertheless, it is one of the main objectives of a Jew and that is the concept of so who better to uh take us on this journey than Rabakar. Right? They always say if you want to train your mind to think clearly, analytically, logically, just learn the Rabik. is the classic approach to uh straightforward thinking and gives us a very interesting dilemma and that is anybody here 12 years old. >> No, not yet. >> No, no 12y olds. Okay. >> Yeah. But imagine you were 12 years old and your bar mitzvah was coming up and you're thinking to yourself, you know, hopefully you have 70, 80, 90 years ahead of you after your bar mitzvah. You might be very hungry. So you want to really pack it in the night before your bar mitzvah. You're going to start eating and eating and eating. This way when you turn 13 years old, you'll be nice and full. You'll be able to do mitzvah. So it comes the the strikes and you become a baritzvah boy and you're full. Now what? Well, let's say like this. An hour before your barits, you ate a big meal. You ate, you know, a whole pie of pizza. Okay. Do you need to bench before you become a barit? Yeah. You're a kid below. Let's say he benched. But now comes his barit. He's 13 years old. He's full now. Does he have to bench again? So why should he have to bench again? He ate. He already benched. Yeah. Yeah. But he benched as a kid. But now he's an adult. So maybe beforehand he benched. But now he has of to bench. So why would he have to bench? He didn't eat again. So really what the question is, why do you bench? Do you bench because you ate or do you bench because you're full? Do you bench for eating or do you bench for being satisfied? Says Raikar, if you bench for eating. So then if you ate as a kid and you benched as a kid, now you become 13 years old. Why would you have to bench again? I didn't eat as an adult. You're benching for eating. The eating was performed as a minor. So I don't have to bench again. But says Rabi, if the reason for benching is not for eating, it's for being satisfied. Well, I be satisfied when I'm already 13 years old. I'm 13 years old. I'm And guess what? I be satisfied. That's not correct in English. I know. I'm just joking. But I am satisfied. If is for the So then if a person turns, he didn't eat again, he would not have to bench again. But if the of is for being satisfied. So you're right. An hour ago I was satisfied as a minor. So I benched as a minor. But now I'm a major. Now I'm 13 years old. Now I'm 30 years old. Maybe I have to bench again. This is the dilemma of Rabikar. Again the question is do you bench for the or do you bench for the result of being satisfied >> or perhaps >> you need to eat and be satisfied? That is a possibility that Rabbi Kieve does not entertain. However, we're going to see there is an opinion that you need both. Okay? So, it's a valid opinion, but one that Rabie does not entertain. In other words, you look at the in this week's para, everybody's wondering why am I talking about this? Well, it says you eat satisfied, you bench. What are you benching for? Are you benching for the eating? Now, again, you need to be satisfied. That would be a presupposition. That would be a condition that has to be met. But do we say really you're benching for eating provided that's an eating that brought to satisfaction or do we say you're benching for being satisfied provided that you became satisfied through eating? In other words, if somebody took a pill, someone's starving and they swallowed a pill and the pill made them feel feel full, you wouldn't bench because they're satisfied, but it's not a satisfaction that came through eating. So certainly you need to eat and certainly you need to be satisfied. But is the obligation of for the act of eating and being satisfied just a condition that needs to be met or are you benching for being satisfied and eating is a condition that just has to be met. And then akamino would be the difference would be whether somebody ate as below 13 and then they turned 13. Do they need to bench again? If you're benching for eating you would not have to bench again. You ate as a minor. If you're benching for being satisfied, well, you were you're I'm satisfied now as a as a barit boy. I need to bench again. Says Rabikar, my son-in-law, my son-in-law showed me a very similar Shila. And the Shila goes like this. Someone loses a close relative. And until they bury the relative, they're called what? What type of status do they have? >> Onin. An is what an does not make a does not make a sometimes people forget you know they're so used to it but no doesn't make a before doesn't make a why because they're busy and involved in preparing for the let's say someone is an are they allowed to eat sure they're allowed to eat they're they're a human being they're hungry they're allowed to eat what What if ate a big pastrami sandwich and he doesn't have to bench? But what if he quickly buried the dead within the 72-minut span and now he's not anointed anymore? Now does he have to bench? So he ate at a time that he's putter from benching, but he's satisfied at a time that he would be obligated in benching says it's the same shilah. If you're benching for the act of eating, the act of eating was done at a time that you're from. So even if you snap out of it and now you would be well I'm I'm only benching for eating and the eating was at a time. But if you bench, if it's the satisfaction which causes you to bench, if it's the satisfaction which obligates you, then I'm satisfied at a time that I'm then someone would have to bench says it's not the exact same shah as a kan that eats and then becomes a barit. It's slightly different. Why is that? Because a katan who eats he is someone who is not even in the entire para of the so maybe when he becomes a god he's exempt because he ate at a time when he's completely removed and not in the category of but someone who's he is a person eligible in general for he is someone who is applicable to the concept of it just happens to be that at the current moment moment he has a uh he has an incidental exemption and that is he's uh busy performing a mitzvah but in general these are two very similar questions again the shila is the the question is what is the cause what obligates you in benching is it the act of eating or is it the result of being satisfied okay let's take this let's hone in this question a little bit further and we come to the wants to ask a similar inquiry and that is we know that when you eat something how long do you have to bench >> 72 minutes or as long as the food is digesting and you're not hungry then you could continue to bench but once you've digested the food and When you're hungry again, you cannot bench. So, let's call it for simplicity sake. You have 72 minutes to bench. Once you eat a sandwich, you have 72 minutes to bench. What's the logic of that? Why do you have 72 minutes to bench after you eat? Why do you have 72 minutes? What's the lumbus of that? What's the explanation for that? So, says, "I have two possibilities." Maybe you'll say is not for the act of eating. It's not I bench because I stuck a sandwich in my mouth. What am I thanking Hashem for when I eat? I'm not just thanking Hashem that I stuck food in my mouth. I'm thanking Hashem that theem is providing my body with nourishment, right? He's nourishing. He's sustaining. He's he's sustaining my body. If I eat a slice of pizza, so yeah, it takes about 3.4 seconds to eat it. Yeah, I got that. But even during the shear, the food is being digested and being broken down and all the cells of the body are are being nourished by the food. How do I know? I just could look at anyone's face who's eating the piece. You could tell, you know, they're in the process of a very complex uh processy, right? Something's going on. Well, what's going on? The body is trying to obtain nourishment from the food. So, the reason why I could bench for 72 minutes is because really you need to bench for eating, but eating it is a long process. It's not just sticking it down your throat. Eating means the body absorbing the food. That process takes 72 minutes. So, as long as I'm still involved in the eating process, which is a 72-minute process, I can make once my body is not being nourished anymore from the food, I can't bench anymore. or says the maybe that's not the maybe the reason why you have 72 minutes is you know why you bench you bench because you put food in your mouth period I don't care about digestion I don't care about breakdown of the carbs and the amino acids and the fatty I don't care about that all I care is about the putting the food down the throat that's why I bench it just happens to me the gives a 72minut time frame that will allow you to bench within 72 minutes. It's not because eating means being nourished from the food and that takes place over 72 minutes. You're benching for eating. All we care about is the eating. That's all that's important. It just happens to be that we'll uh we'll be reasonable with you. The will be reasonable with you and the will give you a time frame of 72 minutes. In other words, the shila is basically are you benching for satisfaction which continues for 72 minutes or are you benching for eating? It just happens to be we'll allow you a time frame of 72 minutes which is very similar to Rabi Kger's inquiry. Are you benching for the eating and therefore if you ate it as a kata and you would not have to bench again if you became a gand or are you benching for the feeling of satisfaction and he says I want to tell you something very definitively and very clear. The only reason you bench is because you put food in your mouth. Nothing to do with satisfaction, nothing to do with nourishments. All it is is if you put food down your throat, you bench. And what's the proof? The proof is the following. So, let's say you ate pizza tonight and you have to bench. And let's say you uh you got into your car and you went home and you realize, "Oh, I didn't bench." What should you do? What should you do? You got to come back here. Yeah, you got to come back. You got to come back. Whether the the sh is locked, you call me. Not giving you my number, but you could call me and uh and you know, we'll open up for you. You, you know, you'll bench. You got to come back to the place that you ate. Now, you should know that's only the opinion argues says you don't come back. We hold you need to come back. It's only if whatever reason you can't come back. But says you need to come back to the place where you ate. Says why in the world do I have to come back to the place that I ate? If the reason I'm benching is because rebum is providing my body with nourishment. Think about the following case. I go to the pizza store. I have a slice of pizza, two sides of pizza. It takes me 10 minutes to eat it. And then I I'm shopping on Main Street for the next hour. And then I realized I didn't bench. Why in the world should I go back to the pizza store? If I'm thanking the for the nourishment I got from the food, I should bench in the store where my body was being nourished, not go back to the place that I ate. Why is there that you need to return to the place that you ate? If the reason for is because your body is being nourished, your body is being satisfied. So bench in the place where your body is being satisfied, why go back to the place where you put the moral of food in your mouth? says, even though there's not an ironclad proof, this is somewhat of an indication that you're not benching for being satisfied. You're not benching for being nourished. You're not benching because all the cells of your body are now uh are now being uh supplied with nourishment from the food that you ate. You're benching for the simple act of food going down your throat. And that's why you return to the place that you ate. That's a big kesh. I don't think most people would have said that that you're benching for just the putting of the food down your throat. Most people would have said you need to eat and you need to be satisfied. And if both of those criteria are met, you need to bench. Says no. The fact that pinpoint that the place is the place where you ate, that means that's why you're benching. I don't care where you were satisfied. Let's say you like this. You ate a you ate something in one place and you took a hot air balloon up for an hour and you ended up on the moon. So where are you nourished? You're nourished on the moon. So what are you coming back down to earth for the bench? That's only the place where you happen to stick it down your throat. From there says he feels is for the mere act of very interesting. But then the wants to hone it a little further. Okay. And this is this is where you really need to exercise your brain muscles. Sometimes there's certain muscles, you know, sometimes when you do exercise, you get very Charlie horse afterwards. Why? Cuz sometimes they're muscles that have been not been used for many dozens of years, decades. You know, sometimes after you play ball, you get Charlie cuz you haven't exercised those muscles. They're also muscles in the mind that you don't want them to get a Charlie horse. You don't want them to get where I used to have a rebby in ninth grade. He said sometimes you know the gar has a kasha in order to understand the you got to remove the cobwebs you know sometimes in the house on top of the bookshelf even if you have a clean house but there's certain you know crevices where you know there's some spiderw webs there's some why nobody's been there for like 30 years so there's certain places in the mind also that have not been accessed in a long time so okay so now is a good time to try try to clean up before lol before you know do some summer cleaning. Here is the one further inquires about. Okay. So has already determined that you bench for the act of eating. Now I know you everyone here is a big lambd. I'm going to already pose you the following question. If you ate as a katan and then you became a barit boy and you benched as a kan, would you have to bench again according to the don't be afraid? No, >> no, cuz has already pinpointed that is for the act of eating. And if you ate as a kadan, so you don't have to bench as a you don't eat as a and we're gonna see even though has this question that if you ate as a kadan, you would not have to bench as a or I'll give you another case. You know, this probably happens all the time. you um you have a big kdish in shaw and a gentile happens to come to the kdesh and you say why don't you sit down and wash and you feed him some gapilta fish some koal some ch he says well this is mish kishmak I'm going to convert on the spat it happens all the time right does he have to bench now he has the whole kdish in his system does he have to bench what would the kaz say if let's say a guy and Ben Brock ate a whole kdish and then converted. What would the say? You don't have to bench. You're off the hook, Charlie. You don't have to bench. You didn't eat as a Jew. You ate as a guy. Rabbi would have a shar would say, "Well, maybe you're full as a Jew and then you would have to bench." But says, "No, the act of is for okay further inquires is very interesting. Let's try to understand a little bit better the 72 minute slot. Let's try to understand that 72 minute slot. Let's say um who could I pick on a I'm going to pick on you. Okay. We give you an aliyah. Yeah. We give you an aliyah. And then uh you know you make that. Yeah. And then after the aliyah you're just sitting there and everyone's looking at you. No. No. And you take out uh you take out you point. You have 72 minutes for benchings. I have 72 minutes to make the on the Torah. What's this? You have 72 minutes to make a bra after you ate. Could you make a 72 minutes before you eat? I'm going to make a bra now and then in 72 minutes when the food comes I'll eat it. You can't do that. You get an aliyah. you going to make a you could wait 72 minutes till you make. So what's the 72minute business? What's the logic of that? >> So again, if you're you're benching for the act of eating, don't tell me, well, I'm digesting the food, so I'm still eating it. We're not buying into that. You're benching for the act of eating. Why do you have 72 minutes is silent? Let's say, you know, you invite somebody to your Shabas table. People like to have couples over and then you have desserts. And then what do people do at the table? They talk. Hopefully there's not too much lash, right? And other assorted a hopefully you know. So they talk. Is that a hick between eating and is it really better not to talk when you finish the meal? Is it better not to sit around and smoo Did you ever hear such a does it say anywhere in that after you eat it's really better not to smoo around? Doesn't say that anywhere. Why is the talking not a heaps? Why is it talking not a heaps? Kaz says, "Well, maybe since the same way I'm allowed to eat and talk and eat and talk and eat and talk, I'm still eating. Since I'm still digesting, then whatever whatever amount of time I'm waiting up to 72 minutes, it's not a hik. It's different than getting an aliyah." Getting aliyah. No, the aliyah is over. Make the brah already. What are you waiting for? We don't have all day for you to get your kavanas together. But if >> what? But now you ate something. If I'm still digesting the food, I'm still involved. It's not a heapsic anymore. Or do we say so? In other words, really waiting would be a heapsic. It's just it. It's just I'm still involved in what I'm doing. I'm still eating. I'm still eating. Or do we say like this? If I give you some basim to smell, right? After all, even though it's an Ashkanazi show, we have like 90% here, right? So, we like to give out we give out some basam like to smell bamimas. They they put things in there. All kinds of smelling going on, right? Do you make a when you finish smelling the no? No. No. No. Why not? Why you make >> you didn't eat any? >> I understand. You're not eating the smell. >> Why is there only a when you eat and not when you smell? >> No satisfaction. >> You like it. You did it for a reason. Well, there are different reasons, but the koba gives a very interesting reason, and that is once you smell it, it's over. You're done. There's nothing left. It's gone. It dissipated. There's nothing to hold on to. When you eat, the food used to be in the box and now it's in you. So, you have something you're taking with you. You can make the smell. There's nothing. It's gone. It dissipated. Maybe the reason why you have 72 minutes to bench, listen carefully, is really you could bench in a year from now. The only thing is in a year from now there's nothing left. Tomorrow there's nothing left, right? An hour later I still have something to hold on to. When 72 minutes come, there's nothing to hang on to anymore. It's over. You're one and done. You're done with the meal. In other words, do we say that really you should be benching immediately the second you eat? L am I I'm still involved in eating for 72 minutes while I'm digesting and therefore I could bench up to 72 minutes or we say no really I could bench tomorrow the only thing is when 72 minutes comes it's like the bam it's like it's over you're done with comes and he asks a very interesting question we have three of that are that are biblical right the first was enacted by Second by third. When was in the first when the fell the says when the came down from heaven was very interesting. Why in the world say that you should bench on man? The garra says in yan that there was a unique feature of the man. There was no digestion. You ate it and it was absorbed into every cell of your body. The reason why it's called likearim it just absorbed into your body. There was no excretion. There was no need to defecate. The garra says the even asks why tell them to take shovels and to remove them that's later on when they sinned or the garra says that some merchants would come and sell food that food that they ate that they excreted but regular mun you ate it the minute the mun was over you see you see really we should serve mun at the year cuz what would happen you eat the mun and everybody would still be fully attentive during the year the problem is you eat this food and it's like you know you have like these chains on you know pulling you down. Musharam says that when he talks about pishas he says you know when you eat food this the moment you start eating food the body starts sending up these gases to your brain your brain is in such a fog it's impossible to think about anything. But that being said, there is no there was no digestion by the mun. There was no excretion by the man. When you ate the man, when was the mun when were you one and done with the man? The moment you put into your mouth. So ask why in the world would you say on the same way you don't make a why don't you make a cuz the moment when you finish smelling it, it's dissipated. It's gone. You have there's nothing left. Well, the same thing with the man. The moment you ate it, it's gone. There's nothing left. There's no digestion. There's no excretion. You have no connection to what you ate anymore. Why would you say so says we see from here that really in general is for the act of eating and really you should be saying immediately. But since you're still digesting the food, we give you a little bit of a time frame. But when it comes to the man, they would have been obligated to bake make immediately after eating without any interruption whatsoever. They should they needed to do so immediately. That's a very interesting question that if the purpose of for the act of eating and really it would dissipate the moment you ate if not for the fact that you're still digesting. So then how could you make on the month? It's suggested though in the safe number 12 that in fact the mitzvah of the is different than the mitzvah of regular food. From what p do we derive that you should say on food? There's actually a separate that teaches us that you say if you look at number 10 in par says you should when you eat the mun you should know that I'm Hashem your god. So says what does the have to do with the concept of says the words are actually explicit that says when you eat you need to bench you need to mention the name of Hashem. So in fact what it comes out is the obligation to bench on the man is from a totally separate from than the obligation to bench on food which may mean that the guidelines of the on the may be different than on food. Okay that's just food for thought. I'll ask you another question. There's a safer called yad yahu yadu is a very lumpish safer. It was written by Rebel Yahoo Ruggalar. He's the RV of Kales and um very interestingly he lived from 1794 to 1850 did not live so long. He live 56 years but the author of the shuva you know if you open up your mishabas there's one of the perman on the is the chuva was written by he said about that at the age of 16 he was already one of the age of 16 and he has the following shila you ready for the shila You have 72 minutes to bench. So you ate your two slices and at 65 minutes. So I got a bench. So you put on your jacket and you put on your put on your and even you go to the mikvah and you said and that's if you say that if you follow you don't say that. That's the old Yeah. And then you look at your watch. It's 72 minutes. Could you bench? You're out. You're up the creek without a P. You can't bench. I don't care what you did beforehand. You could put on 50 hats. You could dunk 600 times. If you didn't start benching until 72 minutes, you can't bench anymore. Okay. So, Rabbi, what do you mean like in the minute 70 all of a sudden you're not really satisfied? You want to eat more 70? >> No. As long as >> extension for another >> Yeah. Yeah. We'll extend the shot clock, >> right? >> Yeah. Well, you know, shot clock starts again. >> It's like 24 second rule, right? >> But, but here's the following question. >> Yeah, maybe. But here's the question. What if it's minute 71 and a half and you say, "I could start benching now." I know what you're thinking. I could get the benching in in 30 seconds. No, but let's say you can. Let's say you have 1 second left. You could start the basin, but you're not going to be able to complete within 72 minutes. Should you could you start and then once you start, you grandfather it in? Or do we say, "Well, I can't get in the So I can't start. How do we view this? This is the Shilah of the Rugler. He says, "Well, we know when give a measurement. A measurement is a measurement. 40 of a mikvah is a good mikvah. If it's missing a minuscule amount, the whole mikvah is pos." So maybe you say as long as I start a second before 72 minutes, I'm good. Or do we say you have to get the whole thing in? comes says it depends why you're benching. Depends what the obligation for benching is. If the obligation for benching is for being satisfied and after 72 minutes you're not satisfied. Well, that means during you won't be satisfied and during you won't be satisfied and during. So, how could you say those? You're benching for being satisfied. But I the I say you bench for the act of eating. So why do you have 72 minutes? Because after 72 minutes, you're no longer connected to the act of eating. So says once I start my within 72 minutes. So the beginning of my is connected to the act of eating and the end of my is connected to the beginning of the so I'm good to go as long as I get in that in while the clock strikes 72. That's a good in other words if the reason why I'm for the act of eating so why do I have a 72minut shot clock that's only because after 72 minutes I cannot reach back and connect myself to the act of eating so once I get in the before the 72 minutes are up and I start it then I could connect to it and I could say the rest of but said if you're going to say like entertained that the reason for is act I'm thanking Hashem for being satisfied then if for the majority of my and my body is unsatisfied and I'm hungry again then I'm not going to be able to bench [Applause] there's a great god that we saw named Rorbach I believe is a descendant of the was what we call he was a he is also very wealthy. He was born in 1815 and passed away 1878. In the year 1859, he gathered his family together. He said, "It's been nice knowing you. I'm out of here." And he went to he left his family. He left his kahila. He left everybody. He went to 1859. He comes Salant is the R of and Salant is always uncomfortable being considered the RV of the city who's very happy to have Orbach there very a legend has it that you know the Orbach family of great Israel but there's a there's also another line of the family that don't live in Israel they're exceptionally wealthy half the family is one and half them is the other and legend has it that may Orbach one of his relatives used to cook for him the problem was there was some mishuga lady in the old city that would try to interfere with this uh lady cooking for a so she would take the food and throw it on the floor and she would fight. So anyway, this girl who would bring him the food, one of his relatives would have to figure out some kind of convoluted way to get him the food. And uh she was usually successful and one time she was accosted by this lady. The lady threw the food on the floor and the girl was crying in and he gave her a bra. You should be to have children who are and you should be to have children who are wealthy but he didn't say both together. So even though he had both together and interestingly today okay anyway so Mayor Orbach also brings a very interesting sh Friday afternoon everybody knows you're not supposed to have a meal big meal Friday afternoon before Shabas it's going to ruin your appetite right why do why are the pizza stores packed on Friday everyone loves to eat pizza on Friday why cuz he ate zahara all of a sudden Friday afternoon everyone's starving all of a sudden People eat more than they eat the rest of the week, right? Why? Because the rest of the week, the heart doesn't care if you eat or not. Friday, all of a sudden, the heart makes you more hungry. So, everyone's gets and then comes Friday night, nobody could eat anymore. You're not supposed to really eat that much. Friday afternoon. Fine. But let's say you ate a lot. And then you ate so much all of a sudden, you hear the siren. It's candle lighting time. And come Shabas. So you ate when it was weekday and now comes in chabas. Do you say ray or do you not say ray? If I'm not mistaken the mab or paskins you say r say but the ram pasans you don't say the rakins you don't say. This fits in beautifully with Kaz says, excuse me. No, this does not fit into the why not says why do you say because you're saying for the act of eating. So it's beautiful. Excuse me. It it fits in beautifully. This is exactly the opinion of says why do you say for the act of eating? You ate your meal when it was weekday. Now it's shabas. Why would I say ray? I'm not benching for being satisfied. You're right. I'm satisfied now, but I'm not benching for being satisfied. I'm benching for the act of eating. The act of eating was performed during the weekday. So this fits in very beautifully according to however the says you know what I see from this that in order to bench you need both. You're benching for eating and you're benching for being satisfied. And if you don't if you have one and you don't have the other, then you don't have the So, in other words, if you ate during the weekday and you're satisfied on Shabas, you're not going to say. Why? Cuz you don't have the eating on Shabas. Or if you have it the other way as well. If you ate on Shabas and you're benching during the weekday according to that, maybe you wouldn't say either. But would like to derive from here that the is not for the mere satisfaction but the act of eating is also a critical component. Hey one final case. You ate a big meal. You ate a really big meal. You ate such a big meal that you can't handle it. And as quickly as you ate it, that's as quickly as you expel it. You ate it and then someone threw up. Do you have to bench? Nothing to do with what tonight's food was. No, just in general. If you ate If you ate and you threw up to your bench. So the says what's the very interesting case if somebody eats a kazayas of kazer you get malus you get what if you ate a half a kazayas and you throw it up and you eat the same half a kazayas again malus. Yes. Even though in total all you ate was a half of Kazayas cuz we join up the half of Kazayas with the other half. But what do you mean in my stomach there's only a half of Kazayas? When it comes to we don't care about the stomach. All we care about is groi. and your throat had a full kaz pulled in first half kaz then a minute later another half kaz even though it was the same half kaz but but says that's by but when it comes to it's dependent on your stomach being full and therefore says if you eat and you expel it you do not bench because you were not your stomach was never nourished from the food. And then the says another reason why you want to bench and that is says the when you smell bam you bench out you bench no it's gone it's dissipated. Let's say you have a meal you have a very big meal and then 4 hours later you bench. No. Why? Cuz the meal is over. Done. You're you're done with that. The meal everything has completed. Well says the same way if you've digested the food the meal is done. you can't bench anymore. So too, if you've expelled the food on your living room floor, you've also done with the meal, you also can't bench anymore. What difference does it make if you're digested it inside or if you ejected the food? Either way, you're done with the meal, you can't bench anymore. So the says you don't bench. The kids are you do not bench. Why? Because it's not worse than if you digested the food. comes the and the says you're speaking to the wrong guy cuz I hold you don't bench for being satisfied you bench for putting the food down your throat I don't care what happens afterwards says you eat food and you eject it rabbi invention you got a bench that's a in fact they came to Kvki they You know it comes out according to who says that the is for merely putting in your throat it would come out that if you expel the food you would also have to bench says you're right that's what it would come out but I can't take responsibility for that that's not my that's in fact once said another reason why if somebody expels the food they would still bench that is says there's still something stayed in. Not everything came out. So you could do your own independent study exactly about uh but bottom line is has very big that the is not for being satisfied. It's for the act of eating that has the potential to satisfy. And therefore he asks the following two and with this we'll conclude. If a katan ate a meal and then became a baritzvoy, if he benched as a katan, does he bench again? No. If a came to one of our kadushim and he decided to convert, does he bench? No. What would Rabikar say? It's a suffic. So what would bear tell the to do here? The went to a kdish a kdesh and then he converted. What would say to do? He would say he have to bench. So bottom line is if these two would walk into the room and we would pose the question to them. If someone ate as a young kid and then became baritzah does he bench would say he has to bench said would say he doesn't bench and I'll leave you with one final thought. Don't forget to bench on what you ate tonight. I wish you all a great evening. You've just experienced another Torah class brought to you by tora anytime.com.