And it’s very, very important, it’s very important that everyone should learn yediah d'avar zeh, mitzvah aseh. It’s not enough if a person just accepts it on faith because his parents told him, it’s not enough. Because that will only sustain a person so long. If it’s not his own conviction, if it’s not his own certitude, so then rachmana litzlan a person will drift away from it. A person has to adopt it for himself, a person has to arrive at that conviction himself, and part of the way he does it is again by looking for those trail markers, and there are infinite numbers of them. One of the things we see by Yosef Hatzaddik is how שם שמים שגור על פיו, שם שמים שגור על פיו.
In the only comments we see which are recorded from Yosef all those years, so we see that he says to Eishes Potifar איך אעשה הרעה הגדולה הזאת וחטאתי לאלוקים. He tells the Sar Hamashkim and the Sar Haofim הלוא לאלוקים פתרונים ספרו נא לי. He tells Pharaoh אלוקים יענה את שלום פרעה. By having shem, it’s not just a question of talking frum, שם שמים שגור על פיו what it accomplishes is that a person is constantly reminding himself to look for the yad Hashem, to look for the yad Hashem. And maybe that’s taki the pshat because Yosef Hatzaddik, because was always שם שמים שגור על פיו, so the Ribbono Shel Olam said so Yosef was therefore fit to become second-in-command to Pharaoh. What did second-in-command to Pharaoh mean? So everything he was doing was he was involved in politics and he was involved in economics and he was involved in social planning. Everything seemingly hishtadlus b'derech hateva, something which could again tear a person away from his emunah. The Ribbono Shel Olam said no, someone like Yosef who's constantly looking for yad Hashem so he can be involved in all these things and he won’t lose sight of yediah d'avar zeh, he won't lose sight of yediah d'avar zeh. It's good and it reminds you, a person says Baruch Hashem, a person says gam zu l'tova. So if you say it and you think about what you say, so then gam zu l'tova means so let me look for the yad Hashem in this. Maybe I can understand it now, maybe I'll understand it later. But it’s important, it’s important. It’s important when you raise children also. It’s one of the most difficult things. It’s very easy to teach a kid how to take a lulav, okay. Take the lulav, you stick it in his right hand, you take the esrog and you stick it in his left hand, fine, so chinuch is not so difficult. You learn with them also, you're sitting with them. You tell them okay we’re learning now, good, it’s not so challenging. But how do you get the child, how do you convey one's experience and one's certitude in experiencing the presence of the Ribbono Shel Olam? So how do you convey that to your children? And that's the most important thing that parents have to convey. So it's very important, very important, very important, in order for children to kavyachol meet the Ribbono Shel Olam, so you have to constantly, you have to show them the yad Hashem. You have to show them everything that happens in life that's b'hashgacha. And you have to get them, you have to help them develop that outlook and that approach to life. Because people, by the time a child is ten, fifteen, twenty, so a person is not neutral, a person at that point has formed certain outlooks and certain perspectives. He's donned a pair of lenses. Everything, everything that's discussed at home is from a naturalistic perspective, from a derech hateva perspective, so then it's true, you tell them it says in the Torah we have to take we have to sit in a succa and we have to take a lulav, but that's all, that's everything that you're saying. He doesn't, he doesn't see the Ribono Shel Olam in his life. He doesn't see the Ribono Shel Olam in his life. It's very, very important, it's very, very important that children from the מיום עמדם על דעתם should have this sense. They shouldn't just be told about Hashem's name in the context of it's a mitzvah to do that, it's a mitzvah to do that, but on a daily basis as someone who's involved in their life, as someone who's guiding their life. Very important that they should the word Besheret is a very important word, very important word and a very important concept in yedi'as davar zeh. We'll talk some more about this next time, but everything the Malbim touches on if you take a look also in his peirush on this pasuk. Guaranteed success if we only look for those trail markers, if we look for the Yad Hashem because we have a natural capacity for emunah. People have a natural capacity for emunah. Beis HaLevi writes in one of the drashos al haTorah and in the בית הלוי על התורה he writes that apikorsim believe even more than ma'aminim do. They believe even more than ma'aminim do. What's the pshat? What's the pshat? So what it means is as follows: The basic premise, let's say, of all of, all of science, all of scientific inquiry is that the world is orderly, that there are chukkei hateva and that therefore if you study long enough and you try long enough you can discover what those chukkei hateva are and then if you learn how to channel them and manipulate them so then you can create technology vechulu vechulu. And the most hardened atheistic scientist ביודעין או בלא יודעין operates from that belief because otherwise the whole enterprise is, is futile, the whole enterprise is futile. Why did people ever meheicha tisei, maybe everything is random? Maybe everything is random? What's more, what's more, scientists when they have a choice between two theories, both of which successfully explain all data, so they always opt for the theory which is simpler. They always go with the one which has fewer rules rather than the one which is more complex, which have more rules. That's an accepted norm in the community. Again, that's just axiomatic. Meheicha tisei, meheicha tisei that the world is simpler rather than convoluted? Meheicha tisei? It's a norm. So people have a capacity for belief. So sometimes people sort of truncate that belief and don't bring the belief back to its ultimate source, but we have a natural capacity for emunah. And everyone believes and everyone is basically trusting and believing because Ribono Shel Olam gave us a capacity for belief. Belief in Ribono Shel Olam is not so difficult if only we work at it. It's when we don't work at it and when we're so preoccupied with the inyanei yegei kapa without, without looking for the trail markers along the way, so then we bury all these natural instincts that we have to believe and we get diverted, our attention gets diverted. A natural capacity for emuna. And if a person therefore if a person cultivates it, if a person is looking, so a person will constantly, constantly the Ribbono Shel Olam, the Ribbono Shel Olam constantly reinforces, and the Ribbono Shel Olam constantly in different ways provides these trail markers. But the tenai hakodem lama'aseh is that a person has to be looking and a person has to be mindful of it all his life, never to get so caught up in hishtadlus, and never to get so caught up in routine that the Ribbono Shel Olam ceases to be a someone whom he encounters in his life. And all that is bechlal yedias Hashem. Our parsha hashuva describes the mitzvah of asiyas ha'aron. And then the Torah the Ribbono Shel Olam says to Moshe Rabbeinu, ונועדתי לך שם ודברתי אתך מעל הכפרת מבין שני הכרבים.
And henceforth as it were when Moshe Rabbeinu had nevuah, so the nevuah emanated from the aron mibein shenei hakeruvim from between the two keruvim on top of the aron. So what's the what's the pshat here? What's the the remez? It's very clear. The remez is very clear ונתת אל הארן את העדת אשר אתן אליך that the aron was where the luchos representing Torah were kept. So the Torah here is explaining to us as follows that once the Ribbono Shel Olam gave Torah, so then Torah is an ongoing source for us for gilluy Shechina. Whenever a person wants to come closer to the Ribbono Shel Olam, so primarily he can do so through talmud Torah. Because the Shechina always comes from the mibein shenei hakeruvim al hakappores. And that's what Chazal tell us in Pirkei Avos, and in Berachos, and in many other places, that אפילו אחד יושב ועוסק בתורה שכינה עמו. That a person merits a special hashra'as haShechina through talmud Torah above and beyond involvement in every mitzvos. In mitzvos ma'asios he merits this through his involvement in talmud Torah, in talmud Torah. It's very important, again with an eye towards days post-yeshiva, it's very important that a person at no stage in his life, at different stages people you have more time for learning, you have less time for learning. The meforshim say in Pirkei Avos on the mishna of אל תאמר לכשאפנה אשנה שמא לא תפנה. So what does that mean? It means that you can't stop seder to go eat lunch, and after I finish eating lunch I'll go back and learn, shema lo tiponeh maybe maybe you'll keep on eating. So what does it mean? So the meforshim say that it refers to a דבר שאין לו קצוב. אל תאמר לכשאפנה אשנה שמא לא תפנה
refers to a דבר שאין לו קצוב. Dehainu, I'll go out, I'll make a few million dollars, and then I'll retire, and then mitoch menuchas hanefesh I'll sit and learn. So that's a דבר שאין לו קצוב. So when the... on that money. So אל תאמר לכשאפנה אשנה שמא לא תפנה is by davar she-aino katzuv. But by a davar katzuv, so it is a legitimate cheshbon. By a davar katzuv it is a legitimate cheshbon and everyone goes through tekufos in their life like that. If you're embarking on medical school or something of that sort which is very demanding, so there's no question or whether it's first year law school or whatever it is that consumes a lot of time. So it's done with a cheshbon of I'll put in more time now and I'll have more time to learn later because it always won't be so demanding. And that's legitimate, because al tomar is only by a davar she-aino katzuv. However, there's another chashash also, which is so basic the Mishnah doesn't even say it. And that is that אל תאמר לכשאפנה אשנה שמא לא תפנה, there's also a chashash of אל תאמר לכשאפנה אשנה שמא כשתפנה לא תשנה. There's also a chashash. The Mishnah doesn't say that, because that's understood. That's so basic and that's so fundamental that it's understood. And it's very important, sometimes when a person, especially in the first years of a person's career, so there's a lot of pressure that the person has to prove himself. He has to prove himself as an associate in the law firm, he has to prove himself because even if you're in medical school, so you still have to get a good residency and then you want to get invited to join a good practice. So there's a lot of pressure the first years when a person begins his career. Tremendous pressure. And again, and that you work harder these years and that it's necessary, maybe there's less learning in these years than there will be later, is not a violation of shema lo tipaneh, because it's a davar katzuv. It's a davar katzuv. However, one has to make sure that one's critical, that one's tie to Torah, and we mean here especially Talmud Torah, is never weakened so much that לכשתפנה שמא לא תשנה rachmana litzlan. And unfortunately, puk chazi, you see it. You see people who again because the first few years either they had to or they did, whatever the case may be, invest so much and the demands of a new career was so great on them, that even once they became more pnu'im, but they had drifted too far from Torah. They had drifted too far from Torah. And you see people who went to Yeshiva, whether here or elsewhere. And then you see that their Talmud Torah later in life is the Rabbi's shiur an hour before Mincha. Which is very good, but אלו דברים שאין להם שיעור, it's not supposed to represent one's total commitment to Talmud Torah. So it's very important that at every stage in one's life, even while knowing that legitimately perhaps there will be less Torah in certain years than there will be in others, that amount can never be allowed to drop beneath that critical involvement necessary to ensure that lichshe-tipaneh from the davar katzuv is tishneh. Because rachmana litzlan if a person, if a person is so consumed by his first few years as a lawyer, or a person is so consumed during medical school and during residency that his link to Torah gets weakened, so good, so we know that by a davar katzuv is tipaneh. But a person always has to take precautions that chas v'shalom it should never result that lichshe-yipaneh is lo yishneh. And that's something which a person has to be mindful of at every stage in his life, but befrat when you start a career, that's when the danger of again you don't have an extra minute, you work till 10:00 at night, you work till 11:00 at night, but somehow or other, somehow or other it is absolutely critical that one's קביעת עתים לתורה ביום ובלילה never becomes sufficiently weakened that his exposure to the Shechinah of Talmud Torah. Torah, that no'adti lacha sham, so im taazveni yom is yomayim azveka, so that no'adti lacha sham is necessary for us on a constant basis at every stage in our life, even even at a stage when we're perhaps אחד המרבה ואחד הממעיט, so there's a stage which is echad hamarbe and there's a stage which is echad hamamite, but chas v'shalom that the mamite should never drop to to close to nothing, because then chas v'shalom a person will have drifted too far to take advantage of the opportunities which he will which he will have later. Much imagination to relate to. Clearly that there's more to Torah than just the surface impression one gets from learning a Mishnah or learning a daf Gemara. Clearly Torah Shebal Peh is infinitely profound, so whenever a definition, we can never exhaust a sugya, you can never exhaust a Mishnah, but we can go beyond the the simple pshat. We can go beyond the simple pshat and we try to understand, we try to have havana, we try to have insight, we try to understand what a machlokes is based on. We try to understand conceptually what the halacha represents. And certainly the deeper one's understanding of what the mechayev of shvuas bituy is, what the role of shem in shvuas bituy is, so the greater one's kiyum of mitzvas Talmud Torah. However, none of that chas v'shalom means that we that we should not pay careful attention just to simple pshat and the simple yedios in the Mishnah and Gemara. People mistakenly, and it's a terrible, terrible distortion when they talk about, kavyachol, about the Brisk derech, so they say that it doesn't emphasize bekiyus, but it's more iyun and more chrifus, v'chulu v'chulu. The truth is that Brisk derech doesn't emphasize bekiyus because it takes bekiyus for granted. It didn't it didn't dwell and discuss in bekiyus because that was taken for granted. So Rav Chaim didn't didn't come in and didn't didn't roll up his sleeves and and try to vask bekiyus as they say. That was just taken for granted that that you know all the simple pshat and all the simple yedios and all the halachos. That was taken for granted and then he he tried to help people go further, gav veiter. And too often so we're running before we're walking. And on every b'china there's always one or two questions which are just simple yedios. And there are other questions which are more the shiurim and which are more the iyun and the havana, and the havana. The pattern in in general, the pattern in general, and it's good for all of us to hear this, it's good for me, it's good for all of us to hear this, the pattern in general is that there were more problems in the simple yedios questions than there were in the iyun or havana questions. And it certainly shouldn't be that way. It certainly shouldn't be that way. The time we spend on on iyun is not is not because the, again, the simple yedios and the pshutam shel dvarim is not important, but that we don't really need to do together, we don't have to spend our time to know what korban a person is chayav for shvuas eidus, or or what the onesh is for shvuas bituy, and what the difference between those is. But there's something amiss in our learning if we, you know, if we have the iyun and the havana, but it's sort of disembodied because we can't really relate it to the just the simple yedios and and the pshutam shel dvarim. So it's very important, it's very important when we learn and when we chazer to first... Maybe some of it's even right. But they say beshem Rav Chaim that he once said about the saying or shita or whatever it is that you use Divrei Torah instead of Shalosh Seudos. So Rav Chaim said a shtikl Torah he says you can ask a kasha on will be nothing left, he says, so a piece of bread he says you can't ask a kasha on. A shtikl Torah you can ask a kasha on will be no Shalosh Seudos. One kasha and it's aus Shalosh Seudos. You sit down, you have a challah, so that's money in the bank. There's no kashas you can ask on that. So I don't know, mistameh the shiurim, I don't know, you work hard enough, I don't know, I hope there'll be something left, but the yedios you certainly on Rabbeinu HaKadosh you won't have any kashas. I can't give you the same guarantee for the shiurim. But even if everything, even if everything we said is 100% correct, 1000% correct, we don't want it to be at the expense of just the simple pshat in the Mishnah, in the Gemara, and it's very important to always make sure that that is solidified. Okay, so this is, these are the pshutim shel dvorim, this is what we're trying to gain insight in. We're trying to gain insight into the machlokes Rabbi Yishmael and Rabbi Akiva about shvua l'she'avar and shvua l'haba, do they have the same din, where are they different legabei legabei chiyuv korban? And the psukim in parshas, what parsha was it again? And just the simple yedios, it's very important not to lose, not to lose sight of that. Mean in the inyan, but also inyan that's not, not really prompted by the bechinos, but just since we're talking about learning. What when you prepare, when you're learning a Gemara whether you're preparing for shiur or whether you have your own seder, whatever it is that you're whatever learning, lav davka for shiur, can be outside of shiur, doesn't make a difference. So after learning the pshat in the Mishnah, the pshat in the Gemara, so how does one want to get a deeper understanding? So how do where do you begin digging? Where do you begin digging? So the main point about learning on your own, learning independently is to think and to react and not just to be totally passive about what you're learning. So Rashi says this and Tosafos says this and the Gemara says this. So again, so you need to that has to be ironed down for the first stage of learning. But when one wants to go in addition to that, when one wants to go deeper, so it's very important you know where to dig and you know when to think and you know when there's something more to this than meets the eye when you just if you learn and you react to what you're learning. You react to what you're learning and something in the Gemara doesn't seem to doesn't seem to read straight. The logic in the Gemara there seems to be something missing in the logical sequence in the Gemara. Other times there'll be obvious reasons when you have pause for thought is when you have a machlokes Rishonim how to learn pshat in the Gemara. So that's the that's an obvious telltale sign that there's something here that there's some issue here beneath the surface which you have to start to try to think about and try to penetrate and arrive at a deeper understanding. But the main thing is that the Gemara will always give you your cue, not always but many many times you'll get your cue from the Gemara. Your cue will be just the Gemara, there'll be something in the Gemara which doesn't doesn't seem to. read straight. Rashi doesn't seem to give the simple pshat in the Gemara. When you read the Gemara, you assume the simple pshat was like this, and Rashi gives you a more complicated pshat. So there, so that's an indication that there's something sumei min ha'ayin over here. Something which eluded our simple understanding of the Gemara. Again, the obvious case is when you'll have a machlokes Rashi and the Rambam what the Gemara means. So then clearly again there's something ambiguous, or there's something two-sided about this halacha in the Gemara. So you never you never have to you never have to squeeze a chiddush out of a Gemara. You never have to you never have to squeeze the chiddush out of the Gemara because the sign that there's a chiddush, the definition of a chiddush is that there's more to the Gemara than we encounter at first glance. That's what a chiddush means. A chiddush means it's something new for us, it's something we don't perceive the first time. Inevitably, what clues us to the fact that there is that deeper understanding, that there's more to it than we appreciate, is the fact that not everything sits straight the way we read the Gemara, the way we read the Gemara. They say in the name of Reb Velvele that what a person is supposed to accomplish when he learns is that the blatt Gemara should be smooth. That's that's what learning is, that the blatt Gemara should be smooth. And the point of a chiddush and when you know that there's a chiddush latent over here is when there's a wrinkle, is when the page is wrinkled. Again, where's the wrinkle? So sometimes the wrinkle is just in the in the Gemara. The the Gemara makes a tzushtel which seems which seems inappropriate, which we don't understand. Sometimes it's in a Rashi, sometimes it's in a Tosafos. But there are many, many cues just within the Gemara. Okay, occasionally occasionally occasionally I mean Tosafos does this all the time occasionally we'll be able to do it on our own. So that what's difficult in the Gemara is from another Gemara elsewhere. Okay, so then if you don't know that Gemara, so you're going to miss that in this Gemara. Okay. Okay, so the more we learn, so the less we'll miss, and the more yidios we can bring to bear on any given sugya. But there's so much just within the Gemara, just if a person learns and just he's alert. He's not just doesn't just too often when when we prepare for a shiur, so what we set out to do is just translate the Gemara. And once you've translated the Gemara, oh, so I'm prepared. And if you're supposed to prepare Rashi and Tosafos, you have to you have to translate Rashi and Tosafos. No, the point is to try to notice where the wrinkles are, to try to notice where the issues are, and then to begin thinking, and then to begin thinking about the inyanim. Once you notice the wrinkle, so then the point is: well, what's what's causing the wrinkle? What what is it in our understanding which is off, that it doesn't that the Gemara doesn't seem smooth, or that there or that it isn't smooth, that there is a machlokes in the Rishonim? In order to to grow in learning, and it's very crucial that in your years in yeshiva, it's very crucial that that you become independent in learning. You should always all of us should always try to seek out it's not so difficult to seek out people who know more than we do so we can learn from them. But on the other hand, we shouldn't be totally dependent on having someone say a shiur for us. We should be able to learn, we should be as independent as possible in being able to learn and being able to learn with depth and with havana even independently. In order to become independent in learning, so it's not just enough to prepare the Gemara. The Gemara says this, Rashi says this, Tosafos says this. And then chazara is: well, the Gemara said this, Rashi said this, Tosafos said this. And then in shiur we said this, and then veiter, and then mamesh foren veiter. No, there has to be more of a there has to be a sense for in terms of noticing the issues in the Gemara, in terms of thinking about the Gemara, learning to think about the Gemara, and in chazara thinking about the Gemara and not just chazara shouldn't be parroting the shiur. It should be thinking about it and and responding to it and seeing seeing if a mehalech makes sense, if the mehalech is muchrach, if it's just a conjecture, if there was a raya from somewhere. And all these things, it's very important again not just to To learn automatically and automatic pilot. Too often, too often, too often we learn our hachana, our hachazaros on automatic pilot. This, this, this, and then in shiur we said this, this, this, and so it doesn't, it doesn't help us develop our skills in learning and it's crucial, crucial that that we develop our skills in learning for two reasons. Number one, the deeper one learns, so the more the, the greater a mitzvah of Talmud Torah it is. Number two, the deeper one learns, so the more sipuk hanefesh you'll have from learning and the more of a chizuk it will give you to continue learning. Mah she'ein kein, if we're, if we never really become independent enough to, to delve into a Gemara on our own, so then it's harder to, to maintain one's sturm and maintain one's determination to keep learning. So it's very important number one, not to neglect the pshat. But number two, it's important that when you, when we do go beyond the pshat, not to go beyond the pshat just on automatic pilot, not just to, to try to parrot or remember what was said in shiur, but to think about the inyanim on your own, both in hachana and in chazara. And that will be im yirtzeh Hashem, it will give us the hatzlacha to continue growing and learning, more yedios in Torah and more, more havana in Torah. Question has become compounded and even more acute since we have the details weren't known yet when I came into Yeshiva this morning in terms of how the tragedies of the past day or two in Eretz Yisrael should affect our observance of Purim in terms of simchas Purim. It's a very important question and a very difficult question. Kim'dimani that the answer is, it's true that in the Megillah gufa we have a precedent that Esther decreed a taanis even on Pesach, that they fasted on Pesach because of the eis tzara which prevailed at that point. I don't know that we have the pleitzes to do something like that. I don't know that we have the shoulders to accept upon ourselves such a responsibility to be mevatel a mitzvah. Even Mordechai initially resisted what Esther said. I don't know that we have, I don't know that we have the authority to, to take such measures. It would seem to me however, that simchas Purim is so important and so great, the Remo's hachra'ah is that aveilus is not noheges on Purim. That's the way Remo's hachra'ah. Machlokes between the Mechaber and the Remo in Shulchan Aruch, as you all know in Hilchos Purim, and the Remo says that v'chein nohagin that aveilus is not noheges on Purim. Even the Mechaber who has aveilus, has no aninus. He says the issur basar v'yayin which is usually associated with aninus is suspended, is suspended on Purim. So apparently simchas Purim is lav milsa zutrasa, it's even docheh aveilus. It's even docheh aveilus. Ela mai, what we're going to discuss truthfully is a prescription for every year Purim. It's for every year Purim. But this year, the obligation is a hundredfold. And that is, ordinarily in our attempt to be mesameiach, to experience genuine simcha, what truth be told, though all, though everything if you trace all minhagei Yisrael back to their sources, everything of course is meant to induce simcha shel mitzvah and avodas Hashem, but nevertheless there's usually a mixture within our experience of Purim between a simcha shel mitzvah and a simcha shel reshus. And there is a, and again this is not, not said critically, just in... lightheadedness which we generally feel and display on Purim. And I think this year, it's true every year, the prescription is true every year, but this year more than any other year, we have a chiyuv to see to it that the simcha be 100 percent pure simcha shel mitzvah and 100 percent that it induce avodas Hashem and that it heighten our avodas Hashem because clearly this year a simcha shel reshus is obviously, obviously totally inappropriate. So I think divrei Torah about Purim, niggunim which should be me'orer, so I don't know that those should be curtailed, I don't think they should be. But maybe some of the other things in which we ordinarily indulge on Purim, which we experience as more of a simcha shel reshus, maybe things like Purim Torah and things like grammen which we generally, again, so we indulge in on Purim and there's reasons for all these minhagim and they're all intended for very noble things, but when all is said and done, we generally experience these things as simcha shel reshus rather than simcha shel mitzvah. I would think that those, those should be curtailed, those should be curtailed. People killed this morning, nebach. I didn't hear how many. Yesterday and a week ago. So clearly it's not a time for a simcha shel reshus, not a time for expressions of simcha which again are not purely l'shem mitzvah, l'shem shamayim and I would imagine that we should try to distinguish within our observance of Purim from those things that we experience as being real simcha shel mitzvah. Divrei Torah about what Purim is, what Purim represents, what Purim should be for us, niggunim which again are intended to accentuate and underscore the same themes, as opposed to, as opposed to, again, what we experience as more simcha shel reshus, the other manifestations. And another besides the one we listed, clearly there's no, whatever form the mitzvah of ad d'lo yada takes for a person, so it certainly is in the day and is not at night. And the Rama notwithstanding that there's a ריבוי סעודה קצת בלילה, so l'chora, any, again, again, everything we're saying is really true for every year, but it's just our chiyuv to make our observance of Purim totally pure is greater this year than it is any other year. So presumably tonight there's no, there's no room for, there's no room for drinking or the like and we should try as much as possible to make our observance of Purim as pure as is possible. Okay. We left off on amud ches, I think. So after learning the pshat in the Mishna, the pshat in the Gemara, so how does one want to get a deeper understanding? So how do, where do we begin digging? Where do we begin digging?