speaks nicely. You have to speak with lashon nekiyah. So the גמרא, רב כהנא חלש. Rav Kahana was weak, was uh sick. שדרו רבנן לרבי יהושע בריה דרב אידי. So the Rabbanan, the Chachamim sent Rabbi Yehoshua beriah de-Rav Idi to see. אמרו ליה, they said to him, זיל בדוק מאי דיניה. Go look what's happening to him. אתא, he came. אשכחיה, he found that נח נפשיה. Found that he passed away already. קרעיה ללבושיה, so he took keriah on his garment. ואהדריה לקרעיה לאחוריה. He didn't want anyone to see it, cuz he was going to come back. He didn't want to be the one to tell him that he died. But had he walked in with his keriah, they would see. So he turned it around, no one should see. ובכי, and he's crying. He wasn't telling them? Huh? He's supposed to But that's what you say, he didn't want him to see. ואתא, and he went and he came. אמרו ליה, so they said the They Came weeping? Came weeping, because he came, so they realized even though he didn't say anything, he didn't show keriah, so they said to him, נח נפשיה? Did he die? אמר להו, so he said to them, אתון קאמריתו, you said it. אנא לא קאמינא, I didn't say it. I didn't want to be the one to say it. And he quotes the פסוק, מוציא דבה הוא כסיל. The one that says dibah, it means lashon hara, but someone that says not so nice, he's a fool. So I didn't want to be the fool. So he hides the keriah, but he comes in crying. That he couldn't help himself. I mean, I'm sure he tried to cover it up, but uh it's a feeling, he couldn't help. We're back to that day.

Yohanan Hakoka Yohanan Hakoka, this this person, נפק לקרייתא, he came out to the cities, not the cities, to the villages. Anyway, to see in the fields of what grew. Right, the best. Well, it's not good to be a bearer of bad news. The the village the the places where the תבואה grew. כי אתא, when he came, אמרו ליה, they said to him, חיטין נעשו יפות? Did the wheat do well? He and the wheat did not do well, but he didn't want to tell them the bad news. So, instead of saying the wheat didn't do well, אמר להו, he said to them, שעורים נעשו יפות, the barley did well. They asked, did the wheat do well? He said the barley did well. אמרו ליה, so they said to him, who cares? בשורה לסוסים ולחמורים The barley did Well, go tell the the horses. Go tell the donkeys. It even says, השעורים והתבן לסוסים ולרכש. The barley and the and the straw, this it goes to the horses and the What about the mushroom barley soup? Okay. So, the Gemara says, מאי הווה ליה למימר? So, the Gemara says So, they were tovea to him that you didn't say it right. Don't tell us that that it's barley. What What should he have done? He didn't want to say that the wheat harvest isn't good. So, what else should he have done? So, the Gemara says he should've said like this, אשתקד נעשו יפות. When they asked him did the wheat do good, he should've said, yeah, last year it was very good. אי נמי עדשים נעשו יפות. He should've said that the the lentils are good, cuz it's also מאכל אדם, but to talk about a מאכל בהמה, that's not. Now the Gemara tells an interesting discussion. רב

בר אחוה דרבי חייא ובר אחתיה. Rav's father was a was a a brother of Rabbi Chiya, and Rav's mother was a sister of Rabbi Chiya. It's not So Rav is the son of Rabbi Chiya's mother. Rav is the son of Rabbi Chiya's sister and Rabbi Chiya's brother. In other words, his father and his brother were like that were that were stepped um Yeah. Is it It's, like they say, mine, yours, and ours, no? Yeah. So if you have mine, yours, and ours the the the mine the one side to the other, the middle one is a brother and a sister to both sides, but the two ends are no sister no brother. That's a news narrative. Huh? It happened just now in the news that from that whole In Eretz Yisroel, where they all the children and everybody was killed. That uh Exactly what happened. One girl that she was not home when it happened, and the one from the other side. I don't know they got But this was the case. In other words, someone has someone has a child, a man has a child and marries a woman, and the woman has her own child from before. These two are no relatives. Now they together have a child. So the middle child is a brother to this one and a brother to this one. But they themselves can get married. It's exactly what happened here. So Rav's father was a brother of Rabbi Chiya. Rav's mother was a sister of Rabbi Chiya, okay. כי סליק להתם, when he came to Eretz Yisrael, when Rav came to Eretz Yisrael from בבל, אמר ליה, so Rabbi Chiya said to רב, אייבו קיים? Aivo was the father of Rav, who was Rabbi Chiya's brother. So he said to him basically, is your father alive? And he wasn't. But he didn't want to say it. So he says, so אמר ליה, he says, אימא קיימת? No. Why aren't you asking about my mother? אמר ליה, so he said, okay, אימא קיימת? Is your mother alive? אמר ליה, say, אבא קיים? Is my father alive? So from that, he got the message they're both not alive. אמר ליה לשמעיה, so Rabbi Chiya told his שמש, חלוץ לי מנעלי, take me off my shoes. In other words, now that he found out his brother and sister are dead and it's a שמועה רחוקה, he didn't hear it right after it happened within 30 days. So he said, take off my shoes, and then הולך אחרי כלי לבית המרחץ. And now soon, right away, I plan to go to the בית המרחץ plan to go to the bathhouse. So, you're my shamash, carry my clothes.\" What did he mean to say? But Rav said Rav started out in Eretz Yisrael, then he went to Bavel, now he was going back to Eretz Yisrael? Yep, yep. Or something, eh? How Rav came to No, Rav didn't move to Eretz Yisrael. When he came to Eretz Yisrael, they asked him, aber there's a whole story in Gemara. But he was in Bavel, first Eretz Yisrael, then Bavel, then he came back. But he said that he became an avel now? Where did he start out? He started out, he started in shivah. He started out in Eretz Yisrael, or Bavel? He started out in Eretz Yisrael. Oh, yeah, cuz he was a talmid of Rabbeinu Hakadosh. Yeah. But second, that's what the Gemara is going to say. Shema mina, from this story we see ג, we see three dinim. שמע מינה אבל אסור בנעילת הסנדל. We see an avel can't wear shoes, so when he heard now, he became an avel. You know, it was 30 days after. So, that's the difference. It's an avel right away.

שמע מינה שמועה רחוקה אינה נוהגת אלא יום אחד. It shows that a שמועה רחוקה, when you hear it after 30 days, the aveilut is only one day. ושמע מינה מקצת היום ככולו. And that one day is not even a full day, just a little bit. That's what he meant to show when he said, \"I want to go to the merchatz.\" How is he able to go to the merchatz? But even though he became an avel now, but it's only for an hour or whatever short while. And then afterwards, right away, I'm going to the בית המרחץ because I'm allowed. So, he did it specially to show the din. But lefoal, what the Gemara brings it for is to tell us how he answered. He didn't want to answer he had instead of, did he die? So, could've said, \"Yes, your your mother died, my sister, yes.\" So, he did it in such a way, but he understood. He didn't have to tell us about the He didn't have to tell us that he tore keriah? That's an automatic. Huh? Right, the chidush is at the shoe, cuz the Gemara right so didn't know then when shema mina that you can't wear shoes, but they knew it. Maybe that's what happened with Shaul when he had the thing, that Chazal say that he was the he was the palit who came to the milchamah by the Plishtim. He came to Eli, and he told him He said, \"What happened in the war?\" So, he said, \"Am Yisrael fell fell, they had a big a fall in the field.\" So, he said, \"What else happened?\" He left the worst for last. He said, \"Your sons died defending the aron.\" So, he says, \"What else happened?\" He said, \"The aron The aron was captured.\" Then he fell and broke his neck, and he died. So, what should he have answered? He should've He should've He He had He didn't answer right, eh? No, but that's something else. He shouldn't have answered. Here it's not only as bad news, you don't want it could affect the person's health, you know, when you hear such terrible news. Killed him. Killed him. I didn't He didn't kill him, but he's that's causing him to fall and yeah. Sometimes good news could could defeat It's a bald news. There's like a joke, there's a joke, it was once a guy who had a weak heart, but he won the lottery, millions of dollars. So, they wanted to know how to tell him, so they got the doctor to tell him. So, the came, the doctor sat down with him, started talking to him. The doctor asks him, finally asks him, \"What would you do if you'd win the lottery $10 million?\" Wanted to prepare him. So, he says to the doctor, \"I'd give you half.\" So, the doctor had a heart attack. Good story. Anyway. Gotta know how to talk. So, the גמרא ההוא דהוה קאמר, we're going on not about nice and not nice, but stam the way talking, when you talk, it represents something. ההוא דהוה קאמר, דינו דיני. There was a person that whenever you spoke to him, he would say, \"דינו דיני, let's go to a din. Let's go ask a she'eilah by a Rav.\" Basically, that's what it means. Let's go Not a דין תורה, let's go find out what the halacha is. אמרו, so they said, שמע מינה מדן קאתי. Must This guy must come from דן, דכתיב, it says, דן ידין עמו כאחד שבטי ישראל. Dan will judge, so Dan is in din. So, when he says, \"Go to דין\" There's a sicha of the פריערדיקער רבי about a certain guy who used to come to Lubavitch. His name was had his first name, Moshe, I don't recall, the ישובניק. Now ישובניק mean meant a person who lives in a ישוב, but ישוב is a little village, so a person who's coming, we used to call ישובניק. This guy wasn't didn't live in a ישוב, so why did they call him the ישובניק? Because every time you asked him for something, he would say, \"Ich darf mich meyoshev zayn.\" \"I have to be meyoshev zayn,\" so they called him the ישובניק. But the Rebbe brings this, and he says that it wasn't bad way, farkert, everything, not just to answer, you got to look into it to see על פי הלכה how is it going. The Gemara The Rebbe quotes this Gemara. The same like this guy, who'd say, \"דין דיני, before anything, I have to find out what the din is.\" Weiter, ההוא דאמר ההוא דהוה קא אזיל ואמר, a guy who always used to say, אכיפי ימא סיסנא בבזרא, hero say. If I'm going to build a house, I'll build it always by the port, by the the edge of the ים. And always used to talk about the edge of the ים. בדקו, they checked into him, ואשכחוהו דמזבולן קאתי, they found that he comes from זבולן, דכתיב, by Zevulun it says, זבולן לחוף ימים ישכון, will live by the חוף ימים, by the port. So, the Gemara, yes. והשתא דקיימא לן דלכולי עלמא אור אור הוא, now that we came to a maskana an end, that when it says you have to be בודק חמץ אור לארבעה עשר means the night of Erev Pesach, ארבעה עשר is Erev Pesach, the 14th day. So, you have to do it the night before, why? Why do you have to do it the night before? מכדי, after all, בין לרבי יהודה בין לרבי מאיר חמץ אינו אסור אלא משש שעות ולמעלה, וניבדוק בשית. The din is like this, You're only not allowed to eat chametz or have chametz מדאורייתא the end of the sixth hour, which is half a day. Sixth hour reaching into the beginning of the seventh, that's chatzot. So we learn out from a pasuk that even though the Torah says seven days, but אך ביום הראשון תשביתו, so the word אך is learned out whichever way, two pshatim, or אך means a מיעוט, not that even the even the day before also not every whole day can you, or אך is Rashi says if you use אתב\"ש or different ways of changing the letters, אלף כף is חת צדיק. Not אתב\"ש, it's אח\"ע, whatever. חת צדיק is chatzi, half, anyway. So that's מדאורייתא. There came מדרבנן, and דרבנן said that an hour before, you also can't. But there's a machloket Rabbi' Meir ve' Yehuda about an hour before that. One opinion says that from the fourth hour, you can't eat chametz, but you could still have hana'ah from it, and the fifth hour you can't have hana'ah. And Rabbi' Meir says no, from the fifth hour, that's when you stop. But everyone agrees that before that there is no issur. So the issur, according to everybody, starts מדרבנן at the beginning of the sixth hour, the end of the fifth, that's even you're not allowed to own chametz. So then the question is, if you're only not allowed to own chametz from close to the afternoon on Erev Pesach, so why do we do בדיקה the night before? Let's be בודק בשש, right in the beginning of the sixth hour, right before the issur starts. That's when you sure when the issur comes, right before that you check the whole house. Why do you have to do it the night before? דאי תימא, you might say zerizim makdimim lamitzvot, if you're a special, you want to you should be careful and do the mitzvot as early as possible, ליהוי מצפרא, so let it be from the morning. Because earlier than the morning, we don't find any mitzvah that you have to do, you don't find that you do it earlier than the morning. In fact, it says, \"וביום השמיני ימול בשר ערלתו,\" said on the eighth day you should do brit. ותניא, we learned, כל היום כולו כשר למילה, you could do it any part, the whole day. Nevertheless, zerizim makdimim lamitzvot. A זריז does mitzvot early, so you should do it early. When early? Early in the morning. שנאמר, it says, \"וישכם אברהם בבקר,\" he woke up in the morning. So brit should be in the morning? Yes. The question is if you can have the bigger crowd in the afternoon, so there's a sheilah what overweighs. In the morning, you do it, it's zerizim makdimim lamitzvot. If you do it later, it'll be ברב עם הדרת מלך. So the question is which one's stronger, and it's a sheilah. But that's what should be in the morning, any mitzvah you do, you should do in the morning. Even though chasidim say, maybe as a joke, but facts, chasidim have the קראצקע, וישכם אברהם בבקר, אברהם got up in the morning, און ער האט זיך געפעדעט, און געפעדעט, און געפעדעט, means he tried hard to get, און פאר חצות איז ער נישט ארויסגעפארן. He didn't leave before chatzot. But that's a vortl. It says וישכם אברהם בבקר, he did it in the morning. Now, my bechor was born on ב' אב, so his brit was on Tisha B'Av, and that's my son. And his bechor also was born on ב' אב, and also had a brit. Oh really? That's interesting. So they were there by Eretz Yisrael, the yeshivah, and they said they said, let's make the brit, first of all, there's people coming from New York, they can't come so fast, and second of all, we'll make the brit in the afternoon, and then daven mincha, and then we'll make the seudah right away afterwards. Yeah, that's what people do on Tisha B'Av. So sometimes for other reasons, it overweighs the זריזים מקדימים. But if there's no other reason, you have to do it in the morning. But the question is, so let's do bedikah in the morning, Erev Pesach in the morning, but why do we do it at night, the night before?

אמר רב נחמן בר יצחק, said בשעה שבני אדם מצויין בבתיהם. Number one, it's a time when people are home, because it's night, people come from work. No one worked at night, always we know that work finished when it came to night. And עין על נר יפה לבדיקה, and you want to use a candle. If I'm going to use a candle, a candle during the day doesn't work. It's actually the lashon is שרגא בטיהרא מאי אהני. A candle in front of the sunlight, what does it work? Not only that, as it says in one place, in Yerushalmi it says it's מחשיך. During the day if you use a candle, and it's interesting, even though you even if you don't have windows, let's say you have a closed room, it's dark, but the candle during the day is not the same as it is at night. Not only that, it has a certain darkness in it, so it's מחשיך. It throws a certain shadow or something. So mimela, that's why we do it at night. Why do we need the two reasons? Huh? Why do we need two reasons? Because תרווייהו צריכי, that's it. That one isn't enough? One isn't enough, yeah. S'iz beide. Because בני אדם מצויין בבתיהם, you could do it right early in the morning, before they leave. But if you have this עין על נר יפה לבדיקה, so you have to do it at night. אמר אביי, אביי said, הלכך, since we just said that it's the best the right time to do it is at night, when people come home, האי צורבא מרבנן, תלמיד חכם, לא ליפתח בעידניה באורתא דתליסר דנגהי ארבסר, when it comes to the night of Erev Pesach, the 13th of Nisan towards the 14th, you shouldn't start learning.

דילמא משכא ליה שמעתיה, you might get involved in learning, ואתי לאמנועי ממצוה, and you might hold not not do the mitzvah properly. In other words, it comes out from here that the time of בדיקת חמץ is a very important. It's not just anytime of the night of Erev Pesach, you have to do it right in the beginning. in the night. The Alter Rebbe happened to be very much machmir in it. The Alter Rebbe says if you don't do it in the right time, נקרא עובר על דברי חכמים, נקרא עבריין. It's important to do it. So, I always wondered, you know, these people who, you know, clean and the party they don't do בדיקת חמץ till 12:00 at night. How are they allowed to do that? 'Cause they're not ready, it's not clean yet. So alright, so make sure to be ready. It's like I'm thinking the sevara, I was thinking the sevara is that if you're in the middle of cleaning, it's part of the bedikah. So, it's not the peshat you're not עוסק בבדיקה. Just like what happens if a guy takes for bedikah three hours? I mean, so here also it's part of your cleaning, and then you're going to use the candle. I think mistama, otherwise it's a gantze peshat nisht poshut. You make the berachah when you actually come with the candle, but this is part, the hachanos to it, הכשר מצוה, so it's part of it. You're not called an עובר על דברי חכמים, I imagine, I hope. Alright, to daven maariv right, that's a big she'eilah what should you daven maariv. But it says if you have a מנין קבוע, a set minyan, you should daven maariv first and then go, but right away do bedikah. Don't come and sit down and do other things and then you remind yourself the the bedikah two hours later. So you're saying you make a berachah and you start cleaning and you got to make another berachah later? No, that's what I'm saying. Don't make a berachah when you start cleaning. But, so the berachah is takeh

made when you actually go to do the bedikah, but I'm saying it's not considered that you're because you're preparing for the bedikah. If you takeh do something else, you sit down and yeah, you're doing something else, then taka not, then it doesn't work, but yeah. If you start to do the bedikah and you start, and you're osek and you're doing the bedikah and then all of a sudden you come to a place and see that it wasn't properly done over there and you'll start cleaning, then it's not called an hefsek, I'm sure it's okay, for the same reason, yeah, bedikah. Because just like you could even talk, just like no no no, yeah, just like if you talk in the middle, but you talk מעניני בדיקה, it's not an hefsek, and it's okay. So if you're not only talking, but doing מעניני You're So I'm saying it's like you're bodek. shouldn't even talk even about the mitzvah. No, that's okay, we try not to talk because you get caught up with others, but mitzad hadin you could talk about, let's say you need something there to move away move away the chair so I should be able to check under it, you're allowed to say it. So what's the difference between by Chanukah licht that way there's zerizut by that also? No, zerizut is always the right thing. Here it's not only zerizut. Here it's not because of zerizut, cuz here that's the right time when you'll be able to do the you could do the best bedikah. Here it was supposed to be officially after בדיקת חמץ, at night, yeah. So it's after bedikah, after bedikah. Although we still didn't do bedikah yet cuz they wanted to catch the places, but officially it was the zman already when bedikah was over, yeah. So he has a minhag to to go home right after Maariv to do the bedikah? Yeah, yeah. No, but but

that's but that's a כללות'דיקע problem. No, but here specifically in the mitzvah they made a takanah that you have to do the mitzvah then. Actually, the mefarshim even say that the reason why they call it or, since it means it's night, everyone knows it's night, but why does it use the word or? So you should do it in the beginning of the night when it's still not so dark, when it's still a little bit light. תנא דבי רבי ישמעאל, in the ישיבה דבי רבי ישמעאל they learned: בשכר שלשה ראשון זכו לשלשה ראשון. In the sachar of three mitzvot that the Yidden fulfill, which are connected to the inyan of ראשון, you're zocheh to three things which is also called ראשון. Which are the three? So the three things are like this: You have the mitzvah of שביתה of Pesach, when it says that you should אך ביום הראשון תשביתו, yeah. Then you have of of the שביתת הרגל of Sukkos, of of לולב, ולקחתם לכם ביום הראשון, and then you have the שביתת הרגל of of the Yom Tov where it says ושמחתם ביום הראשון. So because of these three ראשון, you're zocheh to three zechusim which are connected to ראשון. Which are the three? להכרית זרעו של עמלק, to destroy עמלק, לבנין בית המקדש, building of the, ולשמו של משיח, the name of Mashiach. Why are they connected to ראשון? So he says, להכרית זרעו של עמלק, to destroy Amalek, what's Amalek connected to ראשון? שנאמר it says, ויצא הראשון אדמוני, by עשו it says. Esav came out first, the red one came out first, it says the word ראשון, and that's Esav. It's not ראשון, it's ראשית. He uses actually the word ראשון. No, so there it says ראשון, ביום הראשון, and here it says ראשון. לבנין בית המקדש, דכתיב it says, כסא כבוד מרום מראשון מקום מקדשנו. So the kisei kavod, the Eibershter's chair מרום up there, מראשון מקום, from the place of the בית המקדש, which means the בית המקדש של מעלה is מכוון to the בית המקדש של מטה, but it uses the word ראשון. ולשמו של משיח, where do we see by Mashiach it says ראשון? דכתיב it says, ראשון לציון הנה הנם. The first to Zion, that that goes on Mashiach. But

why does it say שמו של משיח? Why is the name? It should say Mashiach. So I think the Maharsha says that this specifically means his name because his name is Menachem. I think that's what Maharsha says. Says that what? Since it says his name is Menachem, yeah, so that's has to do, so the name means the fact that Mashiach is going to be a nechama, that's why this he mentions this, let's see. Yeah, yeah. I'm looking here. ודיקדק לומר לשמו של משיח ששמו מנחם שהוא ינחמנו וישמחנו, he'll bring simcha, and it's keneged the mitzvah of simcha. What did we say? There are three Rishonim, keneged all three are these. So keneged the mitzvah of שמחה של יום טוב is the is the לשמו של משיח, because he's going to be משמח יידן. Which where do we see in his that he's mesame'ach? In his name. He will comfort, Menachem. Mimela that's why it says שמו של משיח. זאגט די גמרא ווייטער: לאור הנר. Says you have to use a candle. מנא הני מילי? Where do we know it? Even though the reason we gave before was because נר נר לאור הנר יפה לבדיקה, because it's when you use a candle, it's easier to see. You know, you could go into the cracks, you could go, but if you use a big fire, it won't work. But he's asking, where is there a remez in the pasuk?

אמר רב חסדא, Rav Chisda said, אח גזירה שוה למדנו: מציאה ממציאה. The word מציאה, because what why are we looking for the chametz? Because it says, שאור לא ימצא בבתיכם, you shouldn't have found chametz. So the word finding, we learn from another place where it says finding. And the word מציאה we learn from חיפוש, with the searching, וחיפוש מחיפוש, searching from another pasuk where it says searching, וחיפוש מנרות, and the other pasuk where it says searching it says the word נרות, ונרות מנר. Where do we have it? So here look at: מציאה ממציאה, where do we learn? דכתיב, it says, הכא: שבעת ימים שאור לא ימצא בבתיכם. By chametz it says seven days you shouldn't find שאור, חמץ, מציאה. וכתיב התם, another pasuk which it has the same word מציאה, it says, ויחפש, when they looked for the golden cup in the the bag of בנימין, it says, he looked, בגדול החל, בגדול החל, he started with the big one, ובקטן כלה, he finished with the small, וימצא, and he found. So in the same pasuk we found וימצא. In the same pasuk it says the word search, he searched, ויחפש. ומציאה מחיפוש דהתם, and the word מציאה we learn out from the beginning of the pasuk. וחיפוש, the word searching we learn out from נרות, דכתיב, it says, בעת ההיא אחפש את ירושלים בנרות. That Hashem says that at that time I'm going to search Yerushalayim with candles. ונרות מנר, and the candles we connect to another pasuk where it says one candle, דכתיב, it says, נר ה' נשמת אדם חופש כל חדרי בטן. That השם's, the neshamah is is the candle of Hashem, He searches all חדרי בטן. So here it says the word חופש and נר. From all this, we learn that it has to it should be a נר. Zagt di Gemara,

תנו רבנן: אין בודקין לאור הנר, בלילה בודקין את החמץ לאור הנר, בלילה בודקין לאור הנר, אף על פי שאין ראיה לדבר, there's no ראיה, but there's a זכר לדבר, שנאמר, it says, same pesukim: שבעת ימים שאור לא ימצא בבתיכם, ואומר, another pasuk says, ויחפש, he searched, בגדול החל ובקטן כלה וימצא, ואומר, the third pasuk says, בעת ההיא אחפש את ירושלים בנרות, ואומר, another פסוק, נר ה' נשמת אדם חופש. Then the Gemara says, מאי ואומר? Why do we need these pesukim? Why can't we go directly to the last to to the Why can't the first pasuk be enough? Is וכי תימא, because I would think, האי בעת ההיא, if you just bring the pasuk where it says at that time Hashem says I will search Jerusalem with candles, maybe בעת ההיא, I would think it's a קולא דקאמר רחמנא. What does it mean I'll search? I'm going to go and search for every aveirah you guys did. So maybe the fact that is you can use a candle is not that that's really the way you search. Hashem says, I'll be mekil with you, and I'll only search with a candle, דשרגא נהורא דשרגא, light of a candle, דזוטר נהורא, דזוטא נהורא טפי, that this is much smaller fire, because the עוון רבה משתכח, so a big aveirah I'll find, but עוון זוטא לא משתכח, a small aveirah I won't find. That's why תא שמע brings the other פסוק, נר ה' נשמת אדם, which says it's a נר. Yishar koach. Shalom aleichem. Kol tov. Kol tov, Rebbe.