אמר רב חייא בר אבין אמר רב, Rav Chiya bar Avin said in the name of Rav: מערבין בפת עדשים. You are allowed to make an eruv with bread made of lentils. In other words, if you make lentils into flour, you make a cake out of it. Eruv is when you make an eruv, let's say an עירוב תחומין, when you want to walk more than 2,000 אמה, because you're only allowed to walk 2,000 אמה outside of the city. If you put down a food in that area within the 2,000 אמה, you can walk another 2,000 אמה. But you have to make it of food that's edible. So, it says, \"Does it have to be bread?\" Huh? \"Does it have to be bread?\" It doesn't have to be official bread that you make hamotzi, no. So, if you put bread of עדשים, of of lentils, it's also good. So the Gemara, איני? That's not true? וההוא דהוה בשני דמר שמואל, there was a guy, it was in the time of of שמואל, ושדיוהו לכלבי, and they threw it to the dogs. They made bread from עדשים, they threw it to the dogs, ולא אכלו, the dogs didn't even want to eat it. \"Did they bake anything?\" No, did it wasn't good. This is not edible. \"The dog didn't want to eat it?\" Even the dog. \"Made out of what? Lentils?\" Lentils. So mimela it's not ראוי לאכילה, it's not fit, so how can you make an eruv out of it? The Gemara says,

ההוא דשאר מינים הוה, that wasn't only of lentils. It was a mixture of all kinds of stuff, that wasn't good. דכתיב like it says, ואתה קח לך it says you take חיטים, we'll say, and take wheat, and barley, and פול, and beans, and עדשים, and lentils, ודוחן וכוסמין, and all these different things you mix together, that was a problem, that did not, but if you just make פת עדשים, just bread made out of lentils, that's okay. \"Now this is the healthiest.\" Yeah? \"Yeah. $8 a loaf.\" Yeah, Ezekiel bread. \"Sure.\" \"There's millet, there's spelt.\" No, no, but that's not Ezekiel bread. Ezekiel bread is made out of sprouts, that's all. \"I'm not saying Ezekiel.\" \"It's not even a wheat, it's not even...\" No, that's what, דוחן? Lentil is a bean, it's like a... \"You have to make a shehakol.\" \"Ezekiel's.\" Yeah. So the Gemara: Rav Pappa, Rav Pappa says a different reason why they didn't want to eat it: ההיא צלויה בצפועי אדם הוה. It was roasted over coal, it wasn't like you think, I also thought for a second, it was roasted over coal that the coal was... \"Is that what it says here?\" ...waste of of of a person, and it got very hard, and then they used that for to burn. So that obviously didn't give such a good geshmak to the food. \"Waste after personal waste?\" Huh? בצפועי אדם it says. דכתיב it says, והיא בגלולי צפועי אדם תעגננה לעיניהם. So that's that's what it was, and that's the problem. Then the

same pasuk it says, עוגת שעורים תאכלנה, you will eat it, עוגה, you'll eat an עוגה like a cake of שעורים, of barley. What does it mean barley, here? אמר רב חסדא, Rav Chisda said it doesn't mean that, it means לשיעורין. שעורים means לשיעורין. שיעורין means eat little bits because something... \"Or a handful.\" Yeah, because something you can't, if something that tastes good, you eat because you like it. Something that doesn't taste good, you only eat a little bit in order to survive. That's what this is. \"And that's what?\" And this cake that they made over there was eaten לשיעורין. Rav Pappa, Rav Pappa says, כעריכת שעורים ולא כעריכת חיטים. That's when they made it, they made it like shape or they looked or like שעורים or like barley than like wheat, and therefore it's not so good. But the bottom line is that if you make it normally and it's able to be eaten, you could use it for an עירוב, and if not you can't. \"What was that shape?\" \"Is there any way to walk off, is there a way to walk, can you walk on off the Venetian Causeway and and not be...\" Well, one man told me he measured it and it's more than a תחום. I don't know, I didn't measure it, so he said. So the Gemara in another place... \"Certain people used to do it.\" Yeah. \"In the Venetian Causeway.\" Yeah, he says he figured, I don't know. I don't know. The Gemara here talks about rich people. Bunyos ben Bunyos. There was a guy called Bunyos, the son of Bunyos. אתא לקמיה דרבי. \"Is that the philosopher from Greece?\" Ney, sound Sephardic. Huh? \"Philosopher from Greece?\" Who? No, it's only תנאים, אמוראים mentioned, not stuff, people. \"That's a Sephardic name, Bunyos.\" All right. So he came to Rabbi once. אמר להו, so Rabbi said to the people, פנו מקום, make a place, לבן מאה מנה, for the guy who owns 100 מנה. מנה is 100, this is 100 times 100. Because we know the Gemara will say later, רבי מכבד עשירים. Right, Rabbi would give kavod to the rich people. So he said, make a place for this guy who's rich, he has מאה מנה, 100 מנה. אתא איניש אחרינא, another guy came. אמר להו, he said, \"Oh, this guy, פנו מקום לבן מאתים מנה, make place for the guy who has 200 מנה! This guy is even richer.\" אמר לפניו רבי ישמעאל ברבי יוסי, so Rabbi Yishmael berabbi Yosi said to him, \"רבי, אביו של זה, the father of this first guy, יש לו אלף ספינות בים, has 1,000 ships in the ים, וכנגדן אלף עיירות ביבשה, and he has 1,000 cities he owns in the יבשה, in the dry land. And you're saying this guy is only מאה מנה? The other guy is richer than him?\" אמר ליה, so he said to him, \"כשאתה מגיע אצלו, when you come to his father, אימא ליה, tell him, אל תשגרם לפני בכלים הללו, don't let him don't send him to me with the clothes he's wearing.\" He didn't wear clothes that deserve for a person who's a billionaire. He only wore clothes that seemed like like he's only a hundred מנה. Had we known that he's really a billionaire, then he to go with to go with a bodyguard. So he said, tell him to go, because I would Basically what he meant to say was, I didn't know. In other words, he didn't show that, and that's why I didn't say that. But had I known, I would give more kavod, because it's all based on one thing, רבי מכבד עשירים.

Gemara says right here, רבי מכבד עשירים. Rabbi would give kavod to the rich people, and Good idea. If a rich man comes to shul, we got to send him to mizrach. Yeah. No? Isn't it? One second, and רבי עקיבא מכבד עשירים, and Rabbi Akiva. And the reason is כדי דרש רבה בר מרי, he דרש'd, the פסוק says ישב עולם לפני אלקים, the world stands sits in front of השם, חסד ואמת מן ינצרו, who keeps חסד ואמת? That means אימתי ישב עולם לפני אלקים, when does the world stand in front of אלקים? What gives קיום to the world? בזמן שחסד ואמת מן ינצרו, if there's somebody to do חסד ואמת. So really it's not the ashirim, it's because ashirim have a lot of money, they're able to give a lot of tzedakah. And for that Rabbi would mechabed them. Now, there are a lot of vortlach on this Gemara. I think from the Kotzker there's some vorten here you know. Oh, the Kotzker was... from this, yeah this Gemara. So the קאצקער טייטשט מכבד in you know, in ארמית means to sweep, מכבד עשירים, he would sweep them out! רבי מכבד עשירים, he would sweep them, get them out! That's what the Kotzker did. Yeah. And then there's another peshat that I I don't know if he said it, somebody else said. Where do we see the kavod that Rabbi gave to ashirim? This is the this is a כבוד משנה. It's a gantze tefel here. The

Gemara says, חרש שוטה וקטן פגיעתן רעה. If a חרש, a שוטה, a קטן, a child or a retarded person, stay away from him. Why? So what a pashut peshat in the Mishnah It's a Mishnah! פגיעתן רעה means beat up with them, you're only in trouble. Why? If you're mazik them, you have to pay. If they're mazik you, they're patur. So you you you're a no-win situation. You have only losing. So what the Mishnah said, who wrote the Mishnah? Rabbi. Rabbi wrote the Mishnah that a חרש שוטה וקטן stay away from them because they're only in trouble. Really, Rabbi should have written a עשיר also. He should have added that you stay away from a rich man also because it's also a problem. Why? Because a rich man, you know, you start up with him, you're going to lose. No way no way you're going to win. Why didn't he put him in? He gave him some kavod so he didn't put him in. So which way did he show the kavod for the rich people? By not putting him into that Mishnah. Of חרש שוטה וקטן. Because because there's a there once they say once Zalman Moishe was farbrengen, Zalman Moishe, famous Zalman Moishe and he in the farbrengen he tore people apart. I mean, very Who's that? There's a guy called of course Zalman Moishe Yitzchoki. He was a alter chassid, a mashpia. But he used to they have vortlach from him what he used to say very sharp words. Araynzogn. Araynzogn, and they were like this: he was a very edel person, when he didn't take mashke, he was mamash very very refined. When he took mashke, he said everything open. So, he once asked him, \"Why do you speak like that?\" He said, \"What do you talk? The יצר הרע פארשטייט נישט קיין אנדערע שפראך.\" The yetzer hara only understands when you speak, he's a mamash, and they said he had to tell dugri. So, once he was farbrengen and he says like this: There are two people in the world which is the biggest rachmanus on them. Who are they? A Rav and a גביר. Why is the rachmanus on them? Because these are the two people like you can't, מען קען זיך נישט ווישן די פלאן, you can't you can't Embarrass them. You can't, מען קען נישט זאגן אריין, you can't, you know, tell them off. And it's important that somebody should be able to tell them off. Sometimes no in order to to change you got to hear from somebody. So, Rav, you can't do that, and a גביר, you can't do that. But between the two, who is a bigger rachmanus? A bigger rachmanus on the גביר, because the Rav, there's one person who's can him araynzogn, the גביר! But the גביר, can yet keiner nicht araynzogn, so he's a bigger rachmanus! You're actually right. What does the חסיד'ישע רבי Zalman Moishe We thought, I didn't know Yaakov was such a big gvir. No, but the פושט, this is all ווארטלעך. The Gemara says, and the and the פשוט'ע פשט, the Rebbe explained this many times what the pshat in this Gemara. Because tzedakah, but it's not only the מצוה צדקה that... What happened if another person has a lot of זכותים, does other mitzvot? One thing is clear. When a person has a lot of money, he knows, he's supposed to know that really part of the money is not his. It's to give away for tzedakah. So, the Aibershter just gave it to him as a פקדון. Why did He pick him to give him as a פקדון, as a to hold? Because He trusts him. Why didn't He give it to me? Because me, He doesn't know, He doesn't trust me, so I'll do it. So, if a person that the Aibershter trusted, so shouldn't I be giving kavod? If someone I, that's that's the I like the kavod of the Kotzker better. That's because you're not a gvir. Had you been a עשיר, you wouldn't like it. זאגט די גמרא ווייטער: אמר רב יוסף בריה דרבא אמר רב יוסף בר אבא משמיה דרב, עתידי עשירי בבל לירד לגיהנם. The rich people from בבל are going to go to גיהנם. Why? He tells an example a story: כי הא דשבתי בריה דרב מרינוס, there was a guy called שבתי בריה דרב מרינוס, איקלע לבבל, he happened to be in בבל. He was a rich man, but he he ran out of money. בעא מינייהו זוזי לעיסקא, He asked somebody to lend him some money to do some business in the meantime, and he'll make some money and he'll pay him back, ולא יהבו, but they didn't give him. So you're not giving me, ספוקי מזוני נמי, so give me food. I wanted to not beg, I wanted to get money, but you're not giving, give me food. מזוני נמי לא יהבו, they didn't give. These guys, terrible, so these guys they get the גיהנם. אמר, he said, היינו מערב רב קאתו. These guys, they come from the ערב רב. They're not from יידן, because it says, ונתן לך רחמים ורחמך, השם will give you rachamim and he'll have rachmanut on you, והרבך, he'll multiply you, כאשר נשבע לאבותיך, like he swore to the אבות. So he darshent the two פשט'ים here and one of the pshatim shows what he wanted to say. One thing he said, כל המרחם על הבריות מרחמין עליו מן השמים. Somebody who has rachmanus on other people, the Aibershter will have rachmanus on him. כל שאינו מרחם על הבריות, someone who doesn't have rachmanus on other people, אין מרחמין מן השמים. But the second thing is what he wanted to say, כל המרחם על הבריות, anybody that has rachmanus on other people, בידוע שהוא מזרעו של אברהם אבינו. Then you know he's from the children of Avraham. That's how he darshened the פסוק, ונתן לך רחמים ורחמך כאשר נשבע לאבותיך, like your fathers. כל שאינו מרחם על הבריות, someone who doesn't have rachmanus on other people, ידוע שאינו מזרעו של אברהם אבינו, you're not from the children of Avraham. That's why he, these guys had no rachmanus on me, they're not the children of Avraham, they're from the ערב רב. Zogt di Gemara weiter, ואמר רב נתן בר אבא אמר רב, כל המצפה לשולחן חבירו, anybody who's hoping dos heyst er darf tsukumen, he needs to come unto the table of somebody else, he doesn't have his own, and he has to come to beg to somebody else, עולם חשך בעדו, the world is dark for him. It's a terrible situation, שנאמר, it says, נודד הוא ללחם איה, the guy goes around looking for bread, where is it? ידע כי נכון בידו יום חושך, he should know that what's ahead of him is a dark day. In other words, if he has to go beg, it's a dark day. רב חסדא אמר, רב חסדא said, אף חייו אינם חיים, his life isn't life. If you always have to come onto others, you don't feel human. You're so embarrassed that your life isn't life. תנו רבנן, the Rabbanan taught, שלשה חייהם אינם חיים, there are three people their life is no life, ואלו הן, these are them: המצפה לשולחן חבירו, someone who is always hoping for someone else's table, ומי שאשתו מושלת עליו, somebody his wife controls over him, that guy's life is Yeah. Rashi even adds, does he? No, Rashi doesn't, other mefarshim say because if she controls him she curses him, she does everything. Yeah, but that's those days, yeah. Yeah. ומי שיסורין מושלין בגופו, and also if you have you suffer, a person who suffers a lot, then the suffering takes control over him. This guy his life isn't life. And the same thing his wife controls him, and if he needs to come, the first all three are about the same thing, there's somebody controlling him. If you have to beg, you're not your own baal habayit, there's somebody on top of you. Your wife is on top of you. It's too late that they're on top of you, there's a so who pasks over here in town about disconnected somebody machine, who? Huh? What? Sometimes, you got somebody who's suffering too much, and then, you know, there's a question whether you should disconnect him. You can disconnect, you can't. Huh? You can't disconnect, no? You cannot disconnect him. Uh-huh. Sheilah is do you have to do something when they're suffering? Once they're connected, you can't Once they're connected, but do you have to connect, and do you have to resuscitate? These are different sheilos. It's this is the the the the hardest sheilos nowadays, and it's for the biggest achrayus to pasken, because it's borders, the sheilah's borders with pikuach nefesh, murder. It means it's both sides is a problem. So it's not Okay. ויש אומרים, some say another person whose life isn't life, מי שאין לו אלא חלוק אחד, someone who only has one shirt. Why? One shirt, he gets lice, and you can't wash it, because he can't, he doesn't have. At least if he has two, take off one, you wash, and then you wear, but when you can't, you wash it. Fregt di Gemara גמרא, er, Huh? in the water. That's only if the water's not so clean. If the water is see-through, you can't. The vort was, when you go, you take off your shirt, take off your clothes, you can't learn, so what did he do? He went into the water and the water covered his body and made a while it was covered, he could learn till he washed, but if the water is is crystal-clear, then you you can't learn anyway. The whole idea is that you don't want to waste time from learning. Obviously, you could go home so he wants, but if it's water that's not clear, then you're allowed to. Then the Gemara Can you learn if the water's not clear? The whole point was, this is when he was a talmid by the Maggid. He was very poor. He only had one thing and he only had he

only had one כוס של אליהו for Pesach, for Pesach. Ah, yeah, shrein. Yeah, yeah, he didn't feel like like Maggid, yeah. That's why he didn't have anything. Story with the cup also, the the glass, I'm taste of the the famous story. He used one cup for that. He had one glass only and he didn't have for the seder so he kasher'ed the glass, the chametzdik glass. The Rama says shouldn't kasher. But he had no choice, so he relied on the Mechaber. He had no other glass. I mean, from glass they do that. Glass, yeah. He relied to kasher. Soaking it, no? No, it's not even lechatchila. The Rama says for Pesach, we don't kasher glass. But he did. And he came to the seder by the Maggid. And the Maggid was supposed to start the seder, and he's not starting. And he's not starting. We're waiting, and they're waiting. Finally, the Maggid says, \"The Rama is standing here and doesn't let me start the seder. He's saying that somebody here didn't listen to me. Who is that guy?\" Ooh. So, he sends one of the talmidim to walk from every talmid of the Maggid and smell to see where does he smell that that's something that that's חשש חמץ or something. So, he came, the Alter Rebbe sat at the end because he was the youngest talmid, and he smelled. And he said, \"This is the guy.\" So, the Alter Rebbe said to him, \"I had no other choice, and I have nothing else, so I had to not rely on the Rama.\" So, the Maggid said, \"Don't worry about it. Come, sit him down next to him. So, bring him a becher for wine, and they brought him.\" It's all because he was poor. Because the shver, takke, didn't want. Same thing, the story with the But, why according to that, he could go and borrow a becher? To borrow, there's nobody there would No one had anything, you know? They had a piece of it over there. And and the and the maaseh with with with the kiddush, who's the shver, Segal was the shver, in Vitebsk, he was a misnaged. And he took the Alter Rebbe, he was a very rich man. He took the Alter Rebbe, because the Alter Rebbe was the ilui. Known as the ilui in the whole area there, ilui. But later on, when he started, became a chasid, he went to the Maggid. He was very He wanted his wife to divorce him, and he didn't want. He made him such tzarot that even the story on Friday night. Once Friday night, he wanted the Alter Rebbe davened late in shul, so he wanted to so he went and closed all the cupboards that there was not a drop of food should be left, wine. And all the wine and everything, he locked up. So, the Alter Rebbe would come home, he wouldn't have Kiddush. Oh, somebody's trying to make trouble for him. It's an in-law, what do you His father-in-law, surely wants to make trouble, ah? So, he came the Alter Rebbe came home then, so and he hid all the bechers, all the כלים, nothing. The Alter Rebbe didn't find. So, finally, he looked and looked, he found a a bowl. And he found alcohol, spirit. It was a 96-er. So, he filled up the bowl with spirit, made Kiddush on that. But you need מקום סעודה, so he found and found, like, from the dirty, a old, a pot. So, he scraped off on the bottom if it's a little bit of of of dough, and it turned out to be a kezayit, and he had this that to So, he filled up the cup, the cup, the bowl, and he made Kiddush on it. And the Alter Rebbe wanted to be machmir not only to drink רוב רביעית, רוב כוס. Wow. The Alter Rebbe's ma'amar, it was כוס שולחן ערוך, רוב רביעית is not רוב כוס. He had a bowl, so he drank up רוב כוס. And what did he do? He ate a little bit and then closed it, and then he opened the Gemara, and sat all night, and learned. The next day, the father, her father, comes to her to her, and says, \"Nu, what happened to your husband?\" Like, he see He told her, \"I'm going to make you trouble.\" So, he said, \"Oh, he didn't find, he found the whole thing of of of of alcohol.\" \"Ah, so he drank stam he's still sleeping?\" She said, \"No. He drank up a

whole thing, and then he sat down and learned the whole night.\" Oh, that made him change his mind. I don't know if still Where was the rebbetzin when he came home from shul? She was home. She couldn't do anything. She So she helped him look. So, we see that they also didn't have much. Okay, weiter gegangen. So, then he changed like a like a baal teshuvah? Did he come to his senses or? Yeah, eventually, he did. But then he passed away, and the Alter Rebbe's mother-in-law asked him to come back. She'll support him, and he's to Vitebsk. And the Alter Rebbe said to her, send her a message. After a baby goes out of the mother's stomach can't go back. Yeah. So he said. This was the lashon he said. Give her a message. Yeah, he can't go back. זאגט די גמרא ווייטער, אמר רבי יהודה Yehuda said, מעשה בשעת הסכנה This is another שאלה, this a שאלה, there's an opinion that says that even when there like this you know when you have different רשויות, even if it's in a רשות היחיד, in one רשות, but if it's if belonging to different people, so מדרבנן you can't carry from one רשות to the other, you have to make a עירוב חצרות. But there's one opinion that not, that you from a roof to a roof to a roof to a yard, as long as you don't go out, you don't have to have a עירוב חצרות. So אמר רבי יהודה מעשה בשעת הסכנה, there was a time was dangerous. Roofs have to connect. Huh? Roofs have to connect. The roofs? Yeah. Yeah. Yeah, but they're still different רשויות, it belongs to different people. So, there was a time a time of הסכנה שהיינו מעלין ספר תורה מחצר לגג, so we used to take a Sefer Torah, when we wanted to hide it that the גוים shouldn't see, we took it, we carried it from the yard to the roof, ומגג לחצר, and from the roof to the yard, ומחצר לקרפף, and from that from the yard to the other type of yard, לקרות בו, to read. So, he wanted to bring a ra'ayah to this man de'amar, that you don't have to have an eruv, and you're allowed to do it. אמרו לו, they said to him, אין שעת הסכנה ראיה. שעת הסכנה is different than chachamim or matir is different stories. Zogt di gemore vayter, תנו רבנן, we have learned מיכל בת כושי, מיכל, the son the daughter of שאול המלך. שאול המלך is called Cushi, Rashi says, when it says of pasuk, על דברי כוש בן ימיני, כוש בן ימיני is Shaul. Shaul's father was named כוש? Yeah. Kish. Father's name was Kish. Kish, Kish, Kish. Here it's כוש with a כ. Here it's כוש with a כ and it's an ן, because כוש בן ימיני is Shaul. So, and we know

Michal bas Shaul, she was the famous Michal bas Shaul, she was the daughter of Shaul Hamelech. היתה מנחת תפילין, she used to put on תפילין, ולא מיחו בה חכמים, the חכמים didn't stop her. ואשתו של יונה, the wife of יונה, יונה הנביא, יונה בן אמתי, היתה עולה לרגל, she would go up, you know, to ירושלים, ולא מיחו בה חכמים, chachamim didn't stop her. She went to the Kosel Hama'aravi? Huh? She went to the Kosel Hama'aravi? Why? The women... No, but the women's section. Medela, so the Gemara says, מדלא מיחו בה חכמים, since the chachamim didn't protest, alma, that shows, dekasavrei, that they hold מצות עשה שאינה הזמן גרמא, that tefillin is not a מצות עשה שהזמן גרמא. We know that tefillin is called a מצות עשה that has a time. Now, people think is the reason because you don't put on tefillin at night. That's not true. Mid'Oraita, you have to put on tefillin at night also. Mid'rabbanan that you don't. I know, the Alter Rebbe paskent that לילה זמן תפילין. So why is it מצות עשה שהזמן גרמא? Because Shabbos Yom Tov is not זמן תפילין. And besides, there are opinions in the Gemara, not להלכה, not at all, that it's called a מצות עשה שהזמן, אינה זמן גרמא. And even though you don't put on Shabbos, but it still doesn't fall in the category, and therefore, women are basically obligated. איי, so why did only they put on? Why didn't anybody else? Because there's a different לימוד, not of שהזמן גרמא. The Gemara in Kiddushin says there's a לימוד we compare it to Torah, because it says ולמדתם אותם את בניכם and וקשרתם לאות על ידכם. So, tefillin is compared to Torah, Torah a woman is patur, so she's patur, and therefore she's patur because it's בניכם ולא בנותיכם. So m'meila, she's patur from tefillin also. But if that's not a מצות עשה שהזמן גרמא, then they could put on. They say Rashi's daughters put on tefillin. Are they allowed to do a mitzvah, I mean so that that... Oh, that's a big machloket. A woman is allowed to do a מצות עשה שהזמן גרמא? Like like a woman doing other mitzvot, like listening to shofar or bentshin esrog? Well, it's basically a machloket between Ashkenazim and Sephardim. The

Sephardim are so strong against it. When they see ליובאוויטשער people going around asking women to בענטש אתרוג, they get very angry. Especially to make a berachah, they think it's a berachah levatalah. See, Ashkenazim, we pasken, the Ashkenazim pasken like the Rabbeinu Tam. And the Rabbeinu Tam says, a woman is allowed to make a berachah on מצות עשה שהזמן גרמא. And the and the Sefardim pasken, I don't think this is the Beit Yosef... That if a בחור... No, no, they say they're not allowed to. The Sefardim. Yeah, and if they make a berachah, they do it, it's nothing, and if they make a berachah, it's a berachah levatalah. Because how can you say אשר קדשנו במצותיו וצונו? But the אבל the Rabbeinu Tam says you could. The Rabbeinu Tam paskent that you could, and and but the so the Ashkenazim follow the Rabbeinu Tam, and this they follow, who do they follow? I don't think it's the Mechaber. I forgot already. Who says that you that they're not חייב at all, they're not allowed to, there's no mitzvah by them, so they can't say וצונו. So, to make a berachah is Chabad. So, guys asked me, by mitzvat sukkah, Chol HaMoed Sukkot, should they go into the women ספרדיש שול, should they שפאר זיך? Leave them alone! If they're Sefardim, that's their that's their their הלכה, their מנהג, it's more than a מנהג, it's a הלכה, leave them alone. Don't ask them. If they don't want, you could ask them if they want, it's fine, but if they don't want, it's a mitzvah to to... They don't want like us, that they want. No, they don't they don't know, they're not What do they want? If they're not following the מנהג of the Sefardim, they're not following it. If they are... There's a lot of amei ha'aretz. Sefardim especially, a lot of amei ha'aretz. No, not not nowadays.