Transcript

I think we left off last week apropo the mishna of כל השוכח דבר אחד ממשנתו and the halacha in Talmud Torah. alef yud here in Talmud Torah halacha. Until when is a person obligated to learn Torah until the day of his death? alef yud here in Talmud Torah halacha. Until when is a person obligated to learn Torah until the day of his death? shene'emar

פן יסורו מלבבך כל ימי חייך וכל זמן שלא יעסוק בלימוד הוא שוכח.

So last week we worked a little bit again on how the Rambam sees in the mishna and then reflects that the yasiru mi-libo and what would seem to be the more innocent alternative to tach lo hamishna become conflated. That's what we spoke about last week. There is another very very challenging question that just jumps out from this Rambam which is the following: what would be... imagine the following scenario. Imagine that it's Succos and somehow or other a person knows rachmana litzlan that he's going to be niftar. He knows. But it's... it's first day Succos. So the question arises: should he bench lulav? So our reaction, correctly, 100% correctly, is: that's not a question. What do you mean the question arises? It's not a question. Of course he should bench lulav. כל זמן שנשמתי בי, a person's alive, so a person fulfills mitzvos. So when the Rambam says, first of all, why is there a hava amina? Why do we have to be told עד מתי חייב אדם ללמוד תורה עד יום מותו? And B, it's not really A and B, really it's one and the same. And what's more, why does one need to invoke the reason of, again, one has a passuk, fen yasuru milvavcha, and then the reason of וכל זמן שלא יעסוק בלימוד הוא שוכח? No, the reason a person is chayav lilmod torah ad yom moso is because every mitzvah is like that. Every mitzvah a person does, that's what life is. Life is the obligation and the opportunity to do mitzvos. So down to the last second, that's what a person does. That's what his obligation is, that's what his incredible, extraordinary opportunity is. So maybe... the kashya is clear. But maybe what the Rambam has in mind is the following. Let's take a look here halachos yud-alef yud-beis. וחייב לשלש את זמן למידתו. This is the Rambam paskening, interpreting and paskening the Gemara in Kiddushin of אל תקרי ושננתם אלא ושלשתם, that

חייב אדם לשלש שנותיו שליש במקרא שליש במשנה שליש בתלמוד.

So this is the Rambam quoting again and interpreting and quoting that Gemara.

וחייב לשלש את זמן למידתו שליש בתורה שבכתב ושליש בתורה שבעל פה ושליש יבין וישכיל אחרית דבר מראשיתו ויוציא דבר מדבר וידמה דבר לדבר ויידון במידות שהתורה נדרשת בהן עד שידע היאך הוא עיקר המידות והיאך יוציא האסור והמותר וכיוצא בהן מדברים שלמד מפי השמועה ועניין זה הוא הנקרא תלמוד.

The three areas of Torah: Torah she-bi-chsav, what the Rambam calls תורה שבעל פה is basically halacha, halacha. And then the rest of Torah, the rest of Torah: Gemara, machshava, everything. halacha yud-beis:

כיצד היה בעל אומנות והיה עוסק במלאכה שלוש שעות ביום ובתורה תשע אותן התשע קורא בשלוש מהן בתורה שבכתב ובשלוש בתורה שבעל פה ובשלוש מתבונן בדעתו להבין דבר מדבר.

Vedivrei kabalah bekhlal torah shebiktav uperushan בכלל תורה שבעל פה veha'inyanos hanikra'in Pardes Ma'aseh Bereishis Ma'aseh Merkava bekhlal hatalmud. Rambam continues

במה דברים אמורים בתחילת תלמודו של אדם. בתחילת תלמודו של אדם

isn't necessarily measured chronologically. Meaning, it's clear from the hemshekh. Meaning, before he has the beki'us.

במה דברים אמורים בתחילת תלמודו של אדם אבל כשיגדיל בחכמה ולא יהא צריך ללמוד תורה שבכתב ולא לעסוק תמיד בתורה שבעל פה יקרא בעתים מזומנים תורה שבכתב ודברי השמועה כדי שלא ישכח דבר מדברי דיני תורה

a lot of different girsa'os here

ויפנה כל ימיו לתלמוד בלבד לפי רוחב לבו ויישוב דעתו.

So the Rambam describes that when Chazal said, the Kesef Mishnah already points out that it's clear when Chazal say

חייב אדם לשלש שנותיו שליש במקרא שליש במשנה שליש בתלמוד

that lekhora there's something clearly clearly indicates that there's a certain context or something to the divrei Chazal because obviously it takes more time to master Talmud than it does to master simple pshat in Tanakh or it takes more time to master Talmud than it does basic halakha. So how can it be chayav leshaleish? So there are two answers. Either leshaleish doesn't mean equal parts. To divide into three parts, who says that those three parts necessarily are equal parts? Or that's Rabbeinu Tam's answer, the first answer, that it doesn't mean equal parts. Or no, leshaleish stam Chazal mean equal parts but then clearly the answer is what the Rambam says that it means בתחילת תלמודו של אדם. Okay, fine. So what happens after a person has progressed to the stage of yagdil bechokhma? So then his involvement with Tanakh and halakha is to periodically review. יקרא בעתים מזומנים תורה שבכתב ודברי השמועה the second half of halakha Yud Beis is to periodically review but he's spending the overwhelming majority of his time with Talmud לפי רוחב לבו ויישוב דעתו. So presumably the ittim mezumanim means he has a certain schedule. A certain schedule of chazarah to try to ensure that he doesn't again שלא ישכח דבר מדברי תורה that he doesn't lose any of that mastery that he had gained over Tanakh over halakha. Okay. So lekhora yitachen what the Rambam means is like this. So the person has mapped out for himself again a certain chazarah schedule that he adheres to. Whatever it is that works. Whatever it is that works. I don't know, maybe whatever whatever system whatever the system may be, whatever the schedule may be. Now, that element of Talmud Torah maybe that element of Talmud Torah. Talmud Torah is not ad yom moso. Maybe that element of אודאי מצות תלמוד תורה, like every other mitzvah in the Torah, is ad yom moso ad ve'ad be-chol. And Torah, again, on the level of dovar mitoch dovar, on the level of havana, is מים שאין להם סוף, so it's not as if there's a hava amina that maybe a person finished. A person didn't finish. Rabbi Akiva had plenty left to learn when he was niftar. A person doesn't finish. But maybe, but maybe let's say a person's Seder Hayom is, I think they say Rav Moshe Feinstein used to chazer mishnayos while he put away his Tefillin. While he was wrapping up his Tefillin, he used to say, he used to say mishnayos ba'al peh. So what would be if Rav Moshe knew by yom petiraso that he's going to be niftar? So maybe that aspect of mitzvas Talmud Torah is not נוהגת עד יום מותו. Now, if I don't, if I don't chazer in a year from now, maybe in six months from now, maybe in three months from now, maybe I'll forget. But if the person's holding by yom moso? No. So kamashma lan that even that aspect of mitzvas Talmud Torah is a constant. Even the Talmud Torah which is shelo yishkach, not the Talmud Torah where the person is learning more and is learning new. Even the aspect of Talmud Torah which is shelo yishkach, that aspect, even that is ad yom moso. Maybe, so is that a shtikel ukimta in the Rambam's, I mean the Rambam just said אימתי חייב ללמוד תורה. Is that a little bit of an ukimta the pshat was suggesting? So notice the following rabosai. This is lichora very interesting. Go back to Halacha ches for a moment. What does the Rambam have in Halacha ches? So the Rambam says in Halacha ches

כל איש מישראל חייב בתלמוד תורה. בין עני בין עשיר בין שלם בגופו

etcetera, ואפילו בעל אשה ובנים חייב לקבוע זמן לתלמוד תורה. So the Rambam's idiom for whatever reason, maybe we'll come back to this in a minute, the Rambam's idiom is not chayiv lilmod torah in Halacha ches, but the Rambam's idiom in Halacha ches is chayiv be'Talmud Torah and twice, both at the beginning of the Halacha, כל איש מישראל חייב בתלמוד תורה, and again towards the end of the Halacha, חייב לקבוע זמן לתלמוד תורה. So hayos she'hadavar kein, so Halacha yud should have been אימתי חייב בתלמוד תורה. No, well that should be the natural sequel to Halacha ches. And yet here the Rambam says no, אימתי חייב ללמוד תורה. So maybe the vort is like this. Talmud Torah, what's the difference between chayiv lilmod torah and chayiv be'Talmud Torah? Let's backtrack. Why is it taka in Halacha ches that the Rambam opted for the longer phrase of chayiv be'Talmud Torah rather than chayiv lilmod torah? So lichora as follows. Chayiv be'Talmud Torah conveys the Gemara in Kiddushin says V'shinantam levanecha

שיהיו דברי תורה מחודדים בפיך שאם ישאלך אדם דבר אל תגמגם אלא אמור לו מיד.

That to the best, everyone to the best of his ability, should aspire and should work towards the goal of knowing kol haTorah kula. So that שאם ישאלך אדם דבר from wherever, from whatever masechta, is al tiggamgem, not to stutter and to, but emor lo miyad. That's the goal that each of us again kefi kocho, kefi nesivosav etcetera aspires towards, works towards. Lichora that's what chayiv be'Talmud Torah means. Chayiv lilmod torah means to learn Torah. Okay, a person's learning Torah. Chayav betalmud Torah means to know the learning of Torah, to know all of, to know all of Torah, right? Chayav betalmud Torah means Talmud Torah is the, the Talmud, the learning, meaning the, the corpus, the body of, of, of Torah. So כל ישראל חייב בתלמוד תורה conveys that sense of all of Torah. All of Torah. Which is why when the Rambam gets to Halachas Yud-Aleph and Yud-Beis, it's already axiomatic that a person is supposed to be working to knowing Torah She-Bichtav, Torah She-Be'al Peh, and Talmud. No, maybe just learning Torah means, okay, learn Torah, but lav davka learn everything? No, that's already been conveyed. How and how has that been conveyed? No, it was conveyed in Halacha Ches of כל ישראל חייב בתלמוד תורה. That's what it means, betalmud Torah. Oh, against that background, so then yitachen when the Rambam says that אימתי חייב ללמוד תורה as opposed to chayav betalmud Torah, so he's taka not referring to all of Torah. He's referring to Torah in a more as a davar katzuv. As a davar katzuv. Talmud Torah means as a davar she'eino katzuv. And, and lilmod Torah perhaps the Rambam means as a davar katzuv. Talmud Torah as a davar katzuv, again, there's so many pesukim in Tanach, there's so many Mishnayos in Shas, and, and they have their simple basic elementary meaning. And on that level, Torah and therefore learning Torah is a davar katzuv, something which is defined, delimited. But then Torah is also a davar she'eino katzuv, Torah is something which is unbounded and, and unlimited in terms of depth of understanding, etcetera. So, so maybe since Halacha Yud is taka only talking about that element of Talmud Torah from the end of Halacha Yud-Beis, which is to prevent shikchah, so that's talking about Talmud Torah on the level of the davar katzuv. So that's why the Rambam switches the phrase from chayav betalmud Torah to, to lilmod Torah. Lilmod the Torah which is, which in the sense of the davar katzuv, the, the dimension, the level on which Talmud Torah is a davar katzuv. Ina lo. Maybe that's the pshat here in the Rambam. Rebbe? Yes. Just a clarification, the dikduk is just that the Rambam changes the lashon. Not that lilmod Torah means davar katzuv on its own, right? Right, that he changes the lashon, yes. Yes. Rebbe? Rebbe, would this indicate, hello? Yes, yes, I hear you, go ahead. Right, would this indicate that, right, that a person is not chayav to, to necessarily do chazarah on his Talmud when he's at that level of the chiddushim and the, the iyun and the amkus, that he's not necessarily chayav to review that as much? No, because the reason when the Rambam talks about the chazarah he only talks about it again, the, what the Rambam refers to as Torah She-Bichtav and Torah She-Be'al Peh. Again, remembering that the Rambam uses the term Torah She-Be'al Peh differently than we do colloquially. The reason he doesn't include the Talmud in the chazarah is because he can't mention it in the same breath as the other two for two reasons. Number one, again, the other two at a certain stage of... the person's development, if he reaches the stage of yagdil bechochma, so then his only, so you might have thought that at this point, at this point he's already a baki in Tanach, he's already a baki in mishnayos. At this point he doesn't need to learn anymore. No, no, kamashmalan, he still has to have this system of chazara. But again, not that the, the point is the Rambam needs to say that even kesheyagdil bechochma, he doesn't ever graduate entirely from his involvement with those other areas. So the Rambam's describing what the ongoing involvement with those other areas is. Right, so it's not that, it's not that the sentence is saying this is what chazara involves, which then would have given the diyuk that you're asking. This sentence is saying is, this is what his involvement leachar shehigdil bechochma is in Torah shebichtav and Torah sheba'al peh. Is that, that's clear? Yes, thank you. Okay, let's go on a little bit here in Avos.

רבי חנניה בן דוסא אומר רבי חנניה בן דוסא אומר כל שיראת חטאו קודמת לחכמתו חכמתו מתקיימת וכל שחכמתו קודמת ליראת חטאו אין חכמתו מתקיימת.

What does the Rambam say?

זה דבר שמוסכם עליו גם בין הפילוסופים שההרגיל במעלות כשהוא קודם לחכמה עד שנקנה לו הרגל חזק ולמד חכמה לאחר מכאן אשר תזרזהו על אותן הטובות יוסיף לו בזה הצלחה בחכמה ואהבה בה ושאיפה להוסיף בה הואיל והיא מעוררת אותו למה שהיה מורגל.

However,

ואם קדמו הרגלים רעים ולמד לאחר מכאן ונמצאת החכמה מונעת אותו מתאוותיו שהיה מורגל בהן היא תכבד עליו ויעזבנה.

So if a person has a foundation of middos tovos, he'll welcome chochma, he'll be receptive to chochma, he'll be desirous to learn more and more. But if the person, if the foundation in a person's life is middos ra'os, so then he'll be very resistant to chochma, ultimately abandoning it. Sometimes parents in making chinuch decisions for their children, so sometimes they, no one ever wants to, every parent, out of his, her love for the child, wants the the best, optimal chinuch possible, imaginable for the child. But often in the world which is yet to be perfected, לתקן עולם במלכות שדי, so the actual options are not optimal and they all have. different strengths, different weaknesses. Sometimes, sometimes it can be summarized as follows: that in option A, they learn a velt. They learn a velt in the lower grades Chumash, and then Mishnayos, and then Gemara, mamash a velt. And but lema'aseh, you see the kids don't have such good middos. Whether it's because in option A that's not being stressed or it's just not being or they're just not being matzliach, but that's the metzius that one encounters. Option B, they don't learn as much. They learn, they learn seriously, but eino domeh, you can't equate how much is learned, you can't equate that to option A. But ella mai, you look at the kids, the kids have stellar middos. So this Rambam, agam that he's quoting philosophers and and that one one can correctly and accurately sort of file this away under philosophical ideas, but is something which is very, very much halacha lema'aseh with with tremendous implications halacha lema'aseh. The coming at it from within sort of a different scheme. The sefarim quote that the nigladika sefarim quote that Rav Chaim Vital has in the beginning of Sha'arei Kedusha, he talks about how there are two levels or or two nefashos that a person has. A person has a nefesh shefala, a lower nefesh, hanikreit yesodit, the more basic, elementary. And then he has a nefesh hasichlis. Rav Chaim Vital explains that a person's middos stem from the nefesh hashefala. The mitzvos haTorah address the nefesh hasichlis. And then he says this scheme will explain what otherwise seems inexplicable, will explain beautifully, compellingly what otherwise seems inexplicable:

ובזה תבין ענין מה שאמרו רבותינו ז"ל כל הכועס כאילו עובד עבודה זרה ממש שהיא היותר שקולה ככל תרי"ג המצוות.

So ka'as is geferlech,

כאילו עובד עבודה זרה. וכן אמרו מי שיש בו גסות הרוח,

a person is arrogant, hu kekofer ba'ikar. Vera'ui legod'o ka'asheira, ואין עפרו נינוח וכאלה רבות. And yet, none of this, על פי הבנתו של רבי חיים ויטאל, none of this is reflected in minyan hamitzvos, in mitzvos haTorah. So ha-yitachen? vehavin ze me'od, says Rav Chaim Vital,

כי להיותם עיקרים ויסודות לא נמנו בכלל תרי"ג מצוות התלויות בנפש השכלית. משל למה הדבר דומה,

you you look through... the course listings in a medical school and you see that there's no course in basic biology, no course in basic chemistry. So what's the inference? Is the inference, well, I guess basic biology and basic chemistry is irrelevant to medical school? You just have to buy yourself a white jacket and make sure that it's well pressed and that's what it's all about. Well no, maybe the correct inference is that it's so basic that it's not taught in medical school because it's a prerequisite for medical school because medical school is building upon that foundation. So says Rav Chaim Vital, that's the pshat, that a certain threshold of middos are עיקרים ויסודות למצוות התורה and that's why they're not included in the mitzvos hatorah because a certain baseline is so basic and so foundational and so indispensable that it's being assumed. It's a tnai kodem l'maaseh as it were. Obviously not in the sense that, oh, if I feel that I don't have good middos that I shouldn't put on tefillin this morning, right, obviously not in that sense. V'nimtza, now listen to these next two lines rabbosai. This is Rav Chaim Vital, the conduit for Toras haAri'zal.

ונמצא כי יותר צריך להיזהר ממידות הרעות יותר מקיום המצוות עשה ולא תעשה.

Now Rav Chaim Vital's point is not to in any way lower the effort and conscientiousness that one should put forth and one should maintain in terms of kiyum hamitzvos. No, that's exactly what we think it should be. And against that background says Rav Chaim Vital,

ונמצא כי יותר צריך להיזהר ממידות הרעות יותר מקיום המצוות עשה ולא תעשה.

We have to be makpid on our middos more than on mitzvos asei and lo sa'asei. And again, that doesn't mean that we're being makpid on mitzvos asei and lo sa'asei anything less than 100%. And then he actually said it earlier in some ways in an even stronger and even more powerful formulation. This is, it's in the first paragraph here in חלק א שער שני at the end of the first paragraph. So listen to this line rabbosai. Again, after presenting the scheme of how middos are rooted in the nefesh hashfala, the nefesh hayisodis, the mitzvos hatorah target the nefesh haelyona, the nefesh hasichlis. So then he says ul'fichach, this is staggering, עניין המידות הרעות קשים מן העבירות עצמן מאוד מאוד. Mamash extraordinary.

ולפיכך עניין המידות הרעות קשים מן העבירות עצמן מאוד מאוד.

How does the Rambam, so the Rambam's idea I think we're able to understand. How does the Rambam see it in the words of the Mishna? I mean the Mishna didn't say middos, the Mishna said yiras cheit. And the Rambam then presents the necessity of a foundation of middos tovos. How is that the pshat in yiras cheit? If you if you take a look in Shmona Perakim in perek daled of Shmona Perakim in the Machon HaMaor edition, if that’s the one you’re using, it’s page תקל"א. If you’re looking in the Rav Kapach edition, it’s on page reish nun daled in the left hand column. V'ashuv l'inyani אם יאמרו אלו המזדמנים לאומות מאנשי דתנו those Jews who imitate non-Jewish religious practices in their extremism שאיני מדבר כי אם בהם the Rambam the Rambam is very open as to as to whom he’s critiquing. If they will perhaps defend their their extreme ascetic practices or other extreme religious practices שהם אינם עושים מה שהם עושים אלא מסיגוף גופיהם again asceticism

ומניעת הנאותיהם אלא על דרך החינוך לכוחות הגוף כדי שיהיו נוטים אל הצד האחד מעט כפי מה שביארנו בפרק הזה שצריך שיהיה אדם כך

maybe they’ll say no we’re only trying to achieve what you Rabbeinu Moshe have said is the correct goal and that at times the correct goal is a little bit off-center to prevent from the stronger pull of of the other extreme. The Rambam says if they’ll say that zohi taus mitzidam it’s a mistake k'fi sheneva'er v'hu

כי התורה לא אסרה מה שאסרה וצוותה מה שצוותה אלא מן הסיבה הזאת

what the Torah assers lo sa'aseis what the Torah commands aseis the Torah designed for exactly this goal of of training or further reinforcing further refining again it doesn’t contradict what we’re seeing here in the further reinforcing the middos

כלומר כדי שנתרחק מן הצד האחר יותר דרך חינוך כי איסור המאכלות האסורות כולם ואיסור הביאות האסורות והאזהרה על הקדשה וחיוב כתובה וקידושין ועם כל זה אינה מותרת תמיד אלא היא אסורה בעת הנידה והלידה ומלבד זאת עוד הגבילו רבותינו כדי למעט בתשמיש ואסרוהו ביום כפי שביארנו בסנהדרין את כל זה לא ציווה השם עלינו אלא כדי שנתרחק מגבול התאווה הרחקה מרובה

skipping one line

כדי שתקבע בנפשנו תקרבה בנפשנו תכונת הפרישות וכן כל מה שנאמר בתורה מנתינת המעשרות והלקט והשכחה והפאה והפרט והעוללות

all the matnos aniyim

ודין השמיטה והיובל והצדקה די מחסורו כי כל זה קרוב להסתפקות כדי שנתרחק מגבול השפלות הרחקה מרובה ונתקרב לגבול ההסתפקות כדי שתקבע בנו הנדיבות

now look at this sentence Rabosai again in the Machon HaMaor now it’s on the top of תקל"ב. And in Rav Kapach it's the bottom of reish nun daled. ועל פי הסתכלות זו הסתכל ברוב המצוות. This is an extraordinary perspective on Torah. Histakel berov hamitzvos ותמצאן כולן מחנכות את כוח הנפש. The majority of mitzvos are designed to give us midos tovos. There is a clear difference of opinion here between the the Rambam and Rav Chaim Vital as to how much it's a prerequisite and how much the Torah is preoccupied with it. But rov mitzvos haTorah for the Rambam

כולן מחנכות את כוחות הנפש. כולן מחנכות את כוחות הנפש

to the derech hatovah. So kummt ois that when the Rambam teitches in our mishna that yiras chet refers to the midos tovos, so those two are much closer and and much closer to being identical than than we thought when we asked the question, right? We asked where does the mishna say yiras chet. I don't know, so somehow that doesn't sort of conjure up in us the midos. And yet the Rambam translates yiras chet as midos. So we're saying no, but in light of what the Rambam tells us here in Perek Daled of Shmonah Perakim that rov hamitzvos כולן מחנכות את כוחות הנפש, the midos, so then the two are converging. אף על פי כן though, isn't it still a question, according to the Rambam if that's what the mishna wants to convey, why didn't the mishna say kol she- in the Rambam's vocabulary deyosov? כל שדעותיו הישרות קודמות לחכמתו חכמתו מתקיימת. Why did it say yiras chet? Ein hachi nami, so yiras chet is we understand how yiras chet is appropriate, but wouldn't it have been more appropriate to say deyosov hayesharos, deyosov hatovos? So let's re-read here just the line or so. זה דבר שמוסכם עליו גם בין הפילוסופים. Now let's try to pay close attention here rabosai

שההרגל במעלות כשהוא קודם לחכמה עד שנקנה לו הרגל חזק.

The Rambam isn't simply talking about a person who's got good character, but he's talking about deeply, deeply ingrained, right? Hergel chazak, very strong, deeply rooted, ingrained habits, right? נקנה לו הרגל חזק. So lechoira that's why the Rambam, how does the Rambam know that that's what the mishna means? So lechoira question number two is the answer to question number one. Why did the mishna say it belashon yiras chet rather than the lashon of deios or midos? And number two, where does the Rambam see just just how how how ingrained and how deeply rooted the midos should be, because that's what the sense of yiras chet conveys, that just saying midos tovos doesn't, a person can have midos tovos. That's one madreiga, a very great and holy madreiga. But an even greater and holier madreiga is that the person has such midos tovos that he has he has a tremendous pachad to not act in concert with those midos tovos. That's already depicting a higher madreiga. That's depicting someone to whom the the the midos are everything. And that, that, that's a person שנקנה לו הרגל חזק. Just to to just briefly before we stop, just to in case in case I which I may have created some confusion in in juxtaposing our Rambam with with the Rav Chaim Vital Shaarei Kedusha, the tzad hashaveh shebahen is how the foundation are the middos. And in that sense again the two mareh mekomos converge. In the Rambam, the middos themselves are something that that the Torah itself as it were works on very much and is training us in. And the chochmah means the maybe more abstract chochmah that the person who is an oheiv es Hashem to be an oheiv es Hashem would pursue. But there's no way a person's going to be able to do that if he doesn't have those middos tovos שנקנו לו בהרגל חזק. Rav Chaim Vital is talking about a level he agrees that mitzvos haTorah will further enhance and further refine a person's middos, but he's talking about again a level of middos tovos which are be'emes the Torah thinks of as a prerequisite for for a life not just of chochmah but even a life of kiyum hamitzvos. So in that sense that that they're certainly not identical albeit again in terms of that that the just how foundational the middos tovos are there is an important overlap as well. Okay rabosai, I apologize again I have to run I have to run. Everyone should have a good productive day, a gut Shabbos, be well, be safe rabosai.