מצות הענקה. דער עבד, I mean, דעם עבד, וואס גייט ארויס פריי פון אים. There was a דין that you were able to have a Jewish slave, called an עבד עברי. Now he's not really a slave in the way we understand a slave. Jewish slave basically was like a worker. But it was more than just a regular worker, he was in your house, he stayed with you, and he was only there for six years, he couldn't be more, unless there was reasons. When he left, when he would go out and he would go free, so the דין is that you have to give him הענקה. הענקה means, how do you say in English? You have to give him, yeah, after It's like this, everything comes from that. compensation? Yeah, compensation. That's it. I mean you have to give him extra stuff, yeah, like a bonus, let's call it, that you have to give him take along. שטייט אין ספר החינוך, so the ספר החינוך, one of the ראשונים write, אף על פי שאינו מחויב במצוה זו רק בזמן שהיובל נוהג, this whole מצוה only could apply in the time when we had יובל, אבל בזמן שאין היובל נוהג, אינו נוהג דין עבד עברי, cause when there was no יובל, there was no עבד עברי, this whole דין is by a Jewish slave. And when there is no דין of יובל, there is no Jewish slave, so nowadays, there's no such thing as this מצוה of הענקה. קען מען אבער דערפון אפלערנען, what we could learn from it, אז אף בזמן הזה, also nowadays, ישמע חכם ויוסף לקח, so a smart person should take a lesson. That what? שאם שכר מבני ישראל, if you hire a Jew to work for you, ועבדו זמן מרובה או אפילו מועט, and he worked for you, whether he worked a long time or a small a small amount of time, cause עבד עברי also, cause עבד עברי was the six years. What happens if יובל came before the six years? He would go out, so sometimes he worked less, sometimes more. And whenever he left, had to give him הענקה. So

any a person who hires a Jewish worker, when he works for you, whether he works for a long time or a little, שיעניק לו, the right thing to do is to give him a bonus, בצאתו מעמו, when he leaves him, מאשר ברכו השם יתברך, what Hashem blessed you, because it says the owner has to give him from the stuff that he was blessed by. See, he has the different things that grew in his field, and it even depends on how much the owner has. If he is a rich man, he should give him more, he is not a rich, there is a minimum, the גמרא says how much you have to give the עבד. But he says that even though the official מצוה does not apply nowadays, cause there's no עבד, but we should take from it that a worker you should do the same thing. That's what the חינוך says. Doesn't he have to work long enough to make up for whatever he he owes, or something? He is a slave for reasons. That's if he's sold for stealing. Yeah, so only in that case. Otherwise, why would he become a slave? He sold, he didn't have money. So he's destitute, that's debt. That's the only other reason. His family would go too. And would be supported by the master. I'm talking about something which is not proportional to what you did or what It It It's It's a present that the owner gives you, no matter what. Right. That's the דין of הענקה. כדי שי... יום שהוא יסתדר בינתיים... That's close. We'll see. We'll see here. זאגט דער, the מנחת חינוך. This was the חינוך. מנחת חינוך is a commentary on the חינוך. So he writes, אז דאס וואס מען קען אפלערנען פון מצות הענקה בנוגע צו א שוכר בזמן הזה, that this that the חינוך writes, that you could take a lesson from the way it was those days to a worker nowadays, אז מצד מוסרי הטוב פון דעם משכיר, that because of the good מוסר, the good feeling, the good quality of the owner, of the person who hired him, דארף ער מעניק זיין בצאתו מעמו, so you should give him this bonus when he leaves, so the מנחת חינוך says, איז נאר לויט דער דעה, this only fits according to the opinion, אז דער חיוב פון הענקה איז דא סיי ביי אן עבד וואס בית דין פארקויפט, סיי ביי אן עבד וואס פארקויפט זיך אליין.

There is an argument in the גמרא, this דין of הענקה, whether it applies to both. There are two types, like I just mentioned, there are two types of of Jewish slaves. One was a person that was poor, didn't have any money, so he sold himself as a slave and he would get money. Another way was if a person stole, didn't have any money to pay, the בית דין, the court would sell him as an עבד עברי. So there is an opinion that says that it goes on both, that whichever way, as long as you are an עבד עברי, when you leave, the master has to give you. So he says, according to that opinion, we could take a lesson for nowadays. אבער לויט דער דעה אז מצות הענקה איז געזאגט געווארן נאר ביי אן עבד שמכרוהו בית דין, and if according if you hold like the opinion that this מצוה of הענקה only applies only in a case in the case where the עבד was sold by the court because he stole, ווי די גמרא לערנט דאס אפ פון פסוק, הענק תעניק לו, לו ולא למוכר עצמו, and the גמרא learns off a פסוק, the פסוק says, הענק תעניק לו, you should give him this הענקה, so we learn out לו, meaning only specifically this case, the case that he was sold, so according to that opinion, איז דאך דער טעם פון מצות הענקה נישט מצד המוסר, מיהו יודע מה הוא הטעם? So this is not a reason See, if if you hold it also applies to a person who sold himself, so it shows that this is the right thing, this is the right manner to behave, it's only מענטשלעך, it's only, what would I say the right thing to give him. So nowadays, we could say the same thing, the same logic applies. But if it was only said by a person who was sold by by a בית דין, but a regular guy who sold himself, you do not have to give him הענקה. So the reason obviously is not because it's the right thing to do, because if it would be the right thing to do, you should give it to the other guy also. So what is the reason? I don't know, he says, whatever reason, but it's not that reason. פאר ממידת המוסר, if it would be this reason, because it's always it's proper, איז דאך נישטא קיין טעם צו מחלק זיין צווישן די צוויי סוגי עבדים, there's no reason to make a difference between what kind of עבד it's proper to give him. וממילא קען מען דערפון ניט אָפּלערנען נוגע א שכיר בזמן הזה. So if you hold that it only applied in the those days for someone who sold בית דין sold him, but not for someone who sold himself, so we do not take from there that nowadays we should do the same. So according to that, we do not have to do it. דער מנחת חינוך בלייבט דעריבער ביי א קשיא. The מנחת חינוך remains with a question. דער רמב״ם פסק'נט דאָך אז הענקה נוהג איז נאר במכרוהו בית דין. The

רמב״ם says that the הלכה is that this הענקה only applies for someone was sold on בית דין, and we just finished saying that according to that, you shouldn't be able to learn it out for nowadays. און דאָך לויט'ן חינוך קומט אויס אז דער חיוב פון הענקה איז שייך במוכר עצמו. According to the חינוך, who says we do learn out for nowadays, obviously he holds that the ענין of הענקה applies to every עבד. וזהו מן התמיהה, שהרב המחבר, דער חינוך, גייט עפ״י דעת הרמב״ם אלא שפירש בהדיא. Usually, he says, the חינוך who goes, the לשון is בעקבי הרמב״ם, follows the footsteps of the רמב״ם. Very seldom did he argue with the רמב״ם, and if he does, he says clearly, in this case, I disagree with the רמב״ם. Since here he doesn't write it, obviously he agrees with the רמב״ם. So what does he agree with the רמב״ם? That the דין of הענקה is only someone was sold by בית דין. So then how could the חינוך So if he would agree with the רמב״ם, he wouldn't say that you could learn out from there to nowadays. Since he says we learn out nowadays, that shows that he holds that it goes to everybody. So he's disagreeing with the רמב״ם, which is not common. How does this happen? When we have no יובל, when there's no דין of עבד עברי, for a regular worker. You said מוסר means like ethics or values? Yeah, מוסר is that's the right word I was looking for, ethical. It's ethical to do it. What if you're paying them? Hm? What if you're paying them? Who's paying? This is This is above payment. We'll see. It's It's a separate thing. We'll see in a second. It's a separate category. ויש לומר לתרץ, the Rebbe says I could explain it like this. דער לימוד אז הענקה איז נוהג נאר במכרוהו בית דין ולא במוכר עצמו קען מען לערנען אין צוויי אופנים. This that we said before that this דין of הענקה in those days would apply only if בית דין, the court sold him, but not if the person sold himself, you could explain in two ways. Number one, you could say the חינוך חידוש פון הענקה איז אז מען דארף מיינען אז ביי דעם עבד וואס מכרוהו בית דין הענק תעניק לו, ווייל דער ענין ווייל ער איז א חידוש, בדרך ממילא איז ניטא קיין הענקה במוכר עצמו. The גמרא says this opinion, and this is the הלכה, that it only applied to someone who בית דין sold. Why? Not a reason why, but where do we get this? What's the the the logic behind this? So one why way you could say, because since the פסוק that tells us this law of הענקה happens to be speaking by someone who בית דין sold him. Since this whole דין of הענקה is something new, there's no reason to pay. Why should you have to pay? Right? Give הענקה. You paid him his salary, why should you have to pay? Why have to give extras? So it's called a חידוש. The rule by a חידוש A חידוש means some דין that the תורה tells us, which we don't understand why. Anytime the תורה tells us and we don't understand why, the rule is אין לך בו אלא חידושו. Only where the תורה says it, that's where it applies. That's all. So since this whole דין of הענקה is a חידוש, and the תורה happens to be saying it in the case of where בית דין sold him, so that's the only place it'll apply. 'I, why shouldn't it apply there?' I don't know, the whole thing doesn't make any sense. So wherever the תורה says it, it applies, wherever it doesn't, it does not. ולפי דעמאלט, אז מען קען עס ניט אָפּלערנען פון מכרוהו בית דין, אז עס גייט אויף אַ שֹׂכיר בזמן הזה, if you learn like this, it's true. If you learn that the reason it's only by that עבד is because that's where the תורה said it, so we can't learn from there to a worker nowadays. Wherever the תורה says it, that's where it applies, and that is it. So nowadays is The תורה doesn't talk about a regular worker, there it talked of an עבד. There's a second way to say. דער חידוש איז ניט נאר וואס ער נעמט זיך דורך בית דין באקומט הענקה, נאר לא, לא למוכר עצמו. When the תורה says that it only applies to somebody who sold by בית דין, not somebody who sold himself, the main point is not the positive דין it only applies to him, the negative: it does not apply to someone who sold himself. דאס וואס א מוכר עצמו באקומט ניט קיין הענקה. Is the whole the גמרא is saying that part, that when you sell yourself as an עבד, you don't get. So anybody who is not in that category should get. That's right. So the question is like is it only the one that בית דין sold as an עבד gets, no one else, or the one that the only one that doesn't get is the one that was sold by himself? Huh? A שכיר, no, a worker, that's the whole point, no? That's what would be the שאלה. What about a worker? און לפי דעם אופן קומט אויס, according as it comes out, אז אפילו nowadays אז א מוכר עצמו איז נישט נוגע הענקה, so according to this, the רבי will disagree with the מנחת חינוך. The מנחת חינוך said that the whole דין that the חינוך says that nowadays you have to give the worker does not apply according to the opinion that says that if you sell yourself you don't get. The רבי says if you learn the second way, it will apply. It will apply. קען מען aber פון דעם דין הענקה וואס מכרו בית דין אפלערנען אין אן אנדערע פאל, according to the second way, the only thing we're saying is who doesn't get. Someone who sold himself as an עבד doesn't get, but everybody else does get. So somebody who worked should get. אזוי ווי ס'איז, אזוי ווי עס איז דא א געוויסע חיוב הענקה, there is a certain דין of הענקה. אבי נאר אז ער איז נישט קיין מוכר עצמו, as long as you're not somebody who sold himself as an עבד. וואס בפירוש איז ממעט הענקה, that the תורה excluded, so that guy doesn't get, but anybody who's not in that category should get. See, those are the two ways. The first way was, only somebody who בית דין sold him, everybody else doesn't get. So a worker doesn't get. The other way is the opposite: only one that sold himself as an עבד doesn't get, everybody else gets. So a worker does get. וממילא, וויבאלד דער חינוך רעדט דאך נישט וועגן איינער וואס האט זיך פארקויפט אלס אן עבד, since the חינוך is not talking about somebody who sold himself as an עבד, מוכר עצמו וואס איז נישט, ס'איז נישט שייך בזמן הזה, sold himself does not apply nowadays. נאר וועגן א שכיר, here is that חינוך, חינוך who said that nowadays you have to give is talking by a worker, איינער וואס האט זיך פארדונגען ווי א פועל, he פשוט hired himself out as a worker, קען מען אפלערנען פון מכרו בית דין, you could learn it out from the case that where בית דין sold him, מחמת ער איז, because of עבד, זאל מען אים געבן הענקה, פונקט אזוי זאל מען אים געבן הענקה. Okay. So now we have two ways, and the רבי says according to the חינוך it fits even according to the רמב\"ם, even according to the רמב\"ם that says that someone who sold himself doesn't get הענקה, it still could fit to say that a שכיר, a hired worker, does get הענקה. And it depends on the two ways we said before. יש לומר אז די צוויי פנים אין די לימוד הענקה וואס זענען תלוי אין די צוויי פנים הסברה וואס מען קען זאגן אין ענין הענקה. We said before there are two ways to learn: that the תורה said only somebody who was sold by בית דין gets הענקה, or everybody gets and the only one doesn't is the one that was sold by himself. What's the reason behind which way to learn? That it depends what the reason of הענקה is. Let's analyze: why did the תורה give this דין of giving this bonus, giving this הענקה? When we'll see the two there are two ways to explain it, based on these two ways it will come out these two ways.

One way is, ס'איז א גדר פון שכר פעולה. It falls in the category of the salary. די שמעתתא פון גמרא, comes out from the גמרא like that: שכיר קריה רחמנא, the תורה calls a עבד עברי a worker, מאי תוקפא דלוזלי ליורשיו? See, the גמרא wants to know if before he managed to give him the הענקה he died, do you have to give it to his children or not? So the גמרא says, yeah, since the פסוק refers to him as a worker, what happens if you hire a worker, and you didn't manage to pay him the salary and he died? You have to give it to the יורשים, to the heirs. So the גמרא says the same thing here also. What does that come out? That he's like a work, that the reason is it's like the גמרא compares it to the salary. So obviously, this הענקה is כאילו part of a salary. ולפי דעם אופן איז מסתבר, according to this, that it's like a salary, it comes out אז די חידוש הגזירת הכתוב איז דאס וואס דער עבד שמכרו בית דין באקומט הענקה. So what's the חידוש? Why should this be a salary? So the whole concept of giving a salary is a חידוש. So wherever the תורה says that חידוש, that's where it is. ווייל דער מיינונג אז מען גיט שכר פעולה, the idea to give him this as a salary even though you never made it up, you made up a salary, you paid him the salary, and the תורה tells, you know what, add to his salary! Why should I have to add to his salary? בנוסף צו דעם וואס ער באצאלט די גאנצע שכר פעולה פאר זיין גאנצע עבודה, in addition to paying the whole salary, איז א חידוש, that's a חידוש. So according to this first way, the whole concept of הענקה is something new, and what did we say before? When something the תורה gives a דין which basically makes no sense to us, it's only there. So according to this, fits to the first way, that the תורה said this דין that you have to give הענקה by someone who בית דין sold him, since the whole concept is something new, so wherever the תורה said that it applies, anything beside that it doesn't apply. Then you have another way to explain הענקה: ס'איז א גדר פון צדקה. It's not salary, it's צדקה, וואס דער אדון גיט אלס אנערקענונג פאר דער ארבעט פון עבד. Since he shows him recognition, he wants to he has to show him appreciation, so he gave him this What's that, he's talking of a bonus. Why do you give a bonus? Nowadays, I mean, people give a bonus. You make this appreciation, you did your job, we're going to give a bonus. So this is like a צדקה we call it. קומט לויט דעם אויס, according to this, it's שכל מחייב. What does What do you say logically? א חידוש, a גזירת הכתוב is דאס וואס א מוכר עצמו באקומט נישט קיין הענקה. So the fact that you have to give it is not such a big חידוש. What's the חידוש? That in a certain case you don't give. Weil דאס וואס במכרו בית דין דארף זיין הענקה איז א מילתא בטעמא. The fact that you have to give it makes sense. So it's not a חידוש. So wherever that logic applies, we should use our own logic. איי, the תורה says that if you sold yourself you don't get, that's the חידוש, okay, so the תורה said you don't give you don't give. ווי איז די שיטה רמב״ם בזה, in that? What's the שיטה of the רמב״ם? If you look in the רמב״ם, which one does he hold? Does the רמב״ם hold like the first way, that this is part of the like salary, the תורה is מחדש you should give this extra salary, or is it like a form of צדקה, like charity? So he says like this: קען מען דאס ארויסלערנען פון, we can learn out what the רמב״ם שיטה is from וואס אין ספר המצוות שטעלט דער רמב״ם די מצוה פון הענקה. If we look in the ספר המצוות, the רמב״ם writes all the מצוות. So where are the מצות הענקה, where does he put it? So he puts it נישט צווישן די מצוה פון עבד עברי. He doesn't put it amongst the הלכות of a slave. That's where it should belong! There's an עבד and the דינים how much an עבד could work, so whatever, they should say, and you give him הענקה. He doesn't put it there. נאר גלייך נאך די מצוה פון צדקה! Right after צדקה, he writes this הלכה. פון דעם סמיכות הלכות צו מצות צדקה איז משמע, from the fact that the רמב״ם puts it next to the

מצוה of צדקה it comes out אז לפי דעת הרמב״ם איז הענקה אין גדר פון צדקה. And according to the רמב״ם it's the second way, it's a גדר of צדקה. אה, so it comes out, if it's a גדר the second way, then it's not a חידוש that you have to give. If it's not a חידוש you have to give, so a worker should get. So it comes out that you could learn like the רמב״ם that a person who sold himself doesn't get, and nevertheless you could say what the חינוך says that from this דין we learn out that a worker gets, because according to the second way, it fits. איז מוז מען נישט זאגן, so the רבי says, I don't have to say like the מנחת חינוך says אז דער חינוך איז נגד מיטן דעת הרמב״ם. The מנחת חינוך says that what the חינוך says doesn't fit with the רמב״ם. You don't have to say it! אפילו לשיטת הרמב״ם, even according to the רמב״ם, אז די תורה איז ממעט א מוכר עצמו פון הענקה, that the תורה excludes someone who sold himself as a slave from הענקה, קען מען אָפּלערנען פון מכרו בית דין, we could learn out from the fact that the בית דין sold him אז מצד מוסר, from ethics, which is connected to צדקה, זאל מען אויך א שׂכיר בזמננו געבן הענקה, so we could learn out that even nowadays a worker you should give this, we call it severance, but you should give him, and we could learn it out and there's no contradiction to the רמב״ם, and the חינוך could learn like the רמב״ם. Is there a סכום? Uh? Is there a סכום? No? No, we'll see in a second. Yeah, certainly... It's an עצה, it's not certain rules. We'll see. So somebody who sells himself as a slave, he does not get a salary, and then you... No, he does get a salary. He does get a salary? But he doesn't have to pay up for the money. He has to give it away to the But he doesn't get a severance pay. According to the Rambam, he doesn't get severance pay, right. And so a worker A worker does get. is somebody who sells himself for labor, so it's That's not selling. That's not called an עבד. The whole thing of selling, that's a worker. It's a regular worker. And a regular worker the תורה did not exclude. So automatically, since על פי שכל it makes sense, so he falls in the category you should. Does he just get supported? I mean, the salary, is he handed money to do whatever he wants with, or is it just like all his needs are taken care of? The slave who sells himself. No, he gets a salary. He

sells himself for a certain amount of money. Yes, but it's a lump sum. Lump sum, yeah. That's a salary. And then he has to support him separately, and his wife, family. Support him separately? Yes. So he gets a lump sum at the beginning? At the beginning, yeah. Okay. In the guise of loans? What happens if he doesn't last the whole period? He gives back. Because those things might happen. Actually, it's one of the ways he could go out. It's coming that he bought himself for $600, which is supposed to be for six years. After four years, he says, you know what, I want to leave. He gives him back $200 and he leaves. Yeah. So he gets it in the beginning? In the beginning. Yeah. It solves all the problems. Chutzpah! וויבאלד אז די הערה, and now the חינוך can, we could, the Rebbe says, since what we said before, the way I explained the Rebbe says, fits to every שיטה, even according to the רמב״ם. אויך לויט די וואס האלטן אז במוכר עצמו איז נישט דא קיין הענקה, even according to those that hold that if you sell yourself you don't get הענקה, nevertheless nowadays we learn out that you should give a worker, איז כדאי צו מעורר זיין ומפרסם זיין, the Rebbe says that it's worthwhile to let people know and to publicize, און מען זאל משים לב זיין צו דער הוראה, we should take into consideration this lesson. That's what, now the Rebbe says the bottom line, ווען איינער דינגט א צווייטן צו ארבעטן פאר אים,

someone hires somebody to work for him, און עס ענדיקט זיך די צייט פון זיין ארבעט, and the time of work is finished, על אחת כמה וכמה ווען מען שיקט אים אוועק פון דער ארבעט איידער עס ענדיקט זיך די צייט, certainly if you fire a guy before the time is up, אויב ער גייט אוועק פון זיך אליין פאר די צייט, a guy leaves the job on his own before the time is up, in a totally דארף ער נישט געבן קיין הענקה. There's no הענקה. No. No, that's the דין. It's a דין by an עבד. By an עבד is the same דין. אבער ראיה, ויצא בגרעון כסף, and he can leave, someone ran away in the middle, or he did other thing, he left before the time by paying back some money, there's no הענקה. Same thing if we if we learn that from there, just like over there if he leaves before the time you don't give him, so here also, if a worker leaves before the time is up, you don't give him. אבער ווען דער בעל הבית שיקט אים אוועק, but if he leaves because the guy sent the the the work the owner sent him away, צי דערפאר וואס ער זעט אז ער האט דאך גענוג פועלים אן אים, maybe because he has enough workers without him, let's say his business became smaller, he doesn't need so many workers, אדער אפילו דער בעל הבית איז נישט צופרידן מיט זיין ארבעט, even if he doesn't like what he did, he didn't work good do a good job, דארף ער אים געבן הענקה, he has to give him severance pay. הענקה is the same for everybody he has to give? Huh? Or he decides how much he has? Well, really he could decide, but there's a גמרא לגבי the real דין of an עבד, the גמרא gives a minimum. Gives a minimum.

What's the minimum for an עבד? It's not a small amount. Huh? Relieved with x amount of bedding, and Then the גמרא gives חשבונות, how much you have to leave. No, it's not so much, but it's and if you're richer it says you should give more. So, he said, no, ובאלד הענקה האט דעם גדר פון צדקה, since we finished saying that הענקה is in the category of giving צדקה, איז פארשטענדיק we can understand אז מען קען נישט יוצא זיין מיט געבן א זאך וואס מ'איז מחויב, וואס ער איז מחויב אים. So you're not יוצא with giving him what you have to give. דער שכר וואס אים קומט פאר זיין ארבעט איז דאך פשוט אז מען דארף אים דאס צאלן במלואו. The salary that you have to give him you have to pay in full. אפילו די הוספות וואס דער בעל הבית האט פריער אפגערעדט צו געבן דעם ארבעטער, even the extra if you made up to give him a bonus, that's not הענקה, that you have to give him anyway. גייען נישט אריין אין דער הענקה. Those don't go in. ווייל די הוספות זענען נישט קיין ענין פון צדקה, that's not צדקה, that's something that you promised, און אין דעם איז אויך נישט and there and you have to give him besides that, און אין דעם איז אויך נישט קיין אונטערשייד ווי לאנג ער האט ביי אים געארבעט, and it's no difference how long he worked. בלשון החינוך, the חינוך says, שזמן מרובה ואפילו מועט, whether he worked a long time or a little bit of time, ס'איז אויך נישט קיין חילוק פונקט אזוי צי ער איז פון אים געווען צופרידן, no difference if you were happy with his work or not, like the it says by the case of the עבד, סיי נתברך הבית בגללו אדער סיי לא נתברך הבית בגללו, whether he did a good job and it brought profit or he didn't, דארף ער געבן הענקה לפי ערך דעם זמן וואס ער האט געארבעט, you have to give הענקה according to the amount of time that he worked. And that's how the certain רבנים years ago, nowadays they're not like place 40 years ago I think ר' משה פיינשטיין made up for a teacher, I don't know for other workers, for a teacher, that if we let let him go, you give him הענקה a month for a year. Whatever he would make a month, that's what, how to say, he worked 5 years, you give him 5 month salary. Nowadays, a lot changed, because nowadays, which is so many years later, and some people when you fire them, they worked 40 years, so you're going to give them 40 months? So you can ask a lawyer, the civil law. In Israel is also a civil law and somehow. So now they made Some have different. Some it's a week for a year. A

week for a year? Yeah, if it's that long, because he's practically Yeah, because yeah, you give him 40 months and you're going to give him three years salary it's a bit it's a bit too much. Oh, you're saying it's two years salary? No, four years salary. I I know someone for the workers. For us, it's not a bad thing. For teachers, it's not so good. And so punitive, a triple. Yeah, okay. But if he deserves that So so why why don't we follow this? What? So why did it become No, we follow הענקה. There is הענקה הענקה. Sure. You go to בית דין, בית דין will give you a rule. If someone fires somebody, you can call him to בית דין and בית דין will פסק'ן to give הענקה. It depends how much, that's that's the שאלה always now. So then they then they then you can negotiate. There are so many שאלות there. Let's say a guy worked for 40 years and he started off with a salary of whatever and as the years passed, he got a raise. A month for a year, the month of what? Of the last year that he worked or how much he made every year in the beginning and this? It's not פשוט. There are so much and there's no real הלכות in it. But you see from here that this is what you're supposed to give, severance. Take an average, I don't know. Social welfare. על אחת כמה וכמה, certainly, ובפרט ווען נתברך הבית בגללו, certainly if you did bring in profit, you did help the guy, ווייל דאן איז דאך דער דין לפי הברכה תתן לו, then you have to give him according to how much he helped you. If he's a good worker, you've got to give him more. מ'דארף מוסיף זיין אין הענקה מאשר ברכך ה' אלקיך, וואס דער אויבערשטער האט געגעבן, that's what the חינוך says. It's only for a Jew, right? Yeah. See, it starts off Yeah, even in the beginning, the שיחה says And today The ספר החינוך writes, שאם שכר מבני ישראל, ועבדו, yeah. דער ענין פון הענקה איז פארט, yet an ענין in תורה איך מען גייט עס רעדן ברוחניות. This ענין of הענקה, so far we're talking פשוט בגשמיות. You've got to give him money, you've got to pay him this, and the whole לומדות here. Does it depend on his family? Huh? הענקה is a doesn't depend on anything for a family, depends how much he worked, how long he worked, what he did. But now we say that everything that we have in הלכה, we have also חסידות, in רוחניות. But what is this concept of הענקה in רוחניות? Wait, isn't he supposed to treat him better than even yourself, it says? So if you don't have... Not better, not worse than yourself. Not worse. Therefore... That's for both of them, the one who sells... Yeah, yeah. כל הקונה עבד קונה אדון לעצמו. So if you buy an עבד, you're buying a master. Buying what? Master. 'Cause you can't have, you should, more than if you have, what's, if you sleep on a pillow, you can't have him sleep without a pillow. So therefore what happens if you only have one pillow? Gotta give it to him. 'Cause you're, you're not allowed to sleep on it because he doesn't have. But if he has, there's no דין that you have to have. Anyway, so there's עבודה רוחניות... What if you have two wives? Huh? If you have a wife? If you have a wife, you have two masters. If a person has a wife, or you mean if he has a wife? Also? No, it doesn't say that she is a master. Your wife might be. Yeah. So, the רבי says there is a concept of הענקה of the severance pay, of this bonus, or not, it's more than a bonus, even in רוחניות in עבודה. Isn't that part of salary actually? It's not a... That's what the רבי said not. The רבי said the first way is it's part of salary, and the second way is that that's not. Why should it be salary? Why should you think this is salary? Salary is, okay, that's what the רבי said, if that's if it's salary, it's a חידוש. If it's צדקה, it's, you know, it's like showing appreciation, you're giving him that something else. But if it's a salary, it's a חידוש. Why should you give this guy salary? You come in and say: \"No, you have to give me... We agreed upon a $100, give him $200.\" Why? In רוחניות, what what is the concept in רוחניות? דער טאטע איז מבאר אין זיינע הערות, the רבי said, my father in his הערות on the זוהר, it's not on the זוהר this, מסכת קידושין, he has הערות on on גמרא, explains, אז ביי an עבד עברי איז דא נאר מוחין דקטנות. In רוחניות an עבד עברי apply applies to a person, a ייד, who's an עבד of השם, but he is still only a level of an עבד which is a low מדרגה. You have higher מדרגות. עבד כנעני is even lower, but it shows that he's not in the highest מדרגה. An עבד doesn't really love what he's doing. An עבד, a slave, a servant he has no choice. כביכול he has to do it. For whatever reason, whether he's forced to it or the status of an עבד. So he's a person who doesn't have מוחין דגדלות. His מוחין, his understanding of השם and it is it fits with the level of of a עבד is, מוחין דקטנות. און דער עיקר, ווען ער גייט ארויס חפשי פון זיין עבדות, therefore the the רבי says my father explains, when he leaves this level of being a slave that means now he's supposed to become higher. דארף מען אים געבן הענקה, you have to give him some מוחין דגדלות. You have to add to his spiritual level, spiritual world. And therefore the תורה מפרט by הענקה three מינים. That's why by הענקה the תורה says: \"You should give him מצאנך ומגרנך ומיקבך\", from your sheep, from your grain, and from your your wine. And בעל הטורים אומר כנגד המוחין, he says there's חכמה, בינה, דעת, and על פי קבלה these three is כנגד חכמה, בינה, דעת. So

that's why the תורה says you have to give the עבד who's now leaving his status of being an עבד and becoming a freeman. Now a freeman shows he's a higher מדרגה. So now you have to give him things to make him a higher מדרגה. How do you give him spiritually? Huh? How do you give him spiritually? Teach him. In רוחניות it means by doing this you have to do something to him: teach him, give him, find him somebody to learn with him, I mean just do things that he should reach a higher מדרגה. The sheep, is the meat is the חכמה and the wine is the בינה and the grain is the דעת? I don't know exactly which way. דער ענין פון אן אדון and an עבד in רוחניות means a רב and תלמיד. When we talk about an a slave and a master, you can also apply it to a student and a teacher. רבי יוחנן אזוי געזאגט, רבי יוחנן said, אז דער וואס וועט אים לערנען עס וועט פארענטפערן a certain ענין in תורה, רבי יוחנן said he had a certain קשיא, and I have no answer, and if there will be somebody who will find an answer, וואס ער וועט אים געבן א תשובה, something hard for me, he doesn't understand, וועל איך נעמען מאנוי אבתריה לבית המרחץ. I'm going to carry his clothing to the bathhouse. In other words, why why did he pick that as an example? Because that's what servants used to do to their masters. ודאס איז על דרך די עבודה וואס an עבד does, טוט פאר זיין אדון, like an עבד does for his אדון. So what was he saying basically? If someone will answer the question I don't know, he'll become my רב, my teacher, and I'll become his student, and I'll be like his עבד. So we see and that a student of a רב is considered like an עבד to an אדון. דארף דער רב וויסן, so this is the lesson of it, a teacher, a רב, has to know, אז ער מוז געבן דעם תלמיד הענקה. If you have a student, it's an עבד, you have to give him הענקה. זאת אומרת, ער טאר זיך נישט באגענוגענען מיט געבן אים מוחין דקטנות. It's not enough that you're going to give him, like you give an עבד, the lower level of מוחין, נאר ער דארף לערנען מיט אים אין אן אופן, you have to teach him in such a way, אז ווען דער תלמיד וואקסט אויס, when he grows, און גייט אוועק פון אים, when the תלמיד becomes free, what does it mean he becomes free? He's on his own now. When he's your student, it means he's still an עבד to you. But then when he goes on the street, האט ער אויך די מוחין דגדלות פון דעם רב. You have to teach him so much that when he goes out, he should go out and learn on his own, and he should have מוחין דגדלות. אין פשטות א ווארט מיינט דאס, in simple words, דער רבי says it means like this: א רב איז מחויב צו געבן פארשטיין א תלמיד עומק ההלכה בטעמי העיקר. A

teacher has to teach his תלמידים, not just tell him this is the הלכה and finished. You have to explain it to him. You have to give him to understand, like it says in the beginning of משפטים, רש״י says, אפילו ווען דאס פאדערט אז ער זאל מיט אים איבערחזרן די הלכה כמה פעמים, even if it means that you'll have to repeat it a few times, ביז ער וועט עס פארשטיין, till he'll understand it. דאס דאס איז דער עומק וואס איז אין גדר פון השגת השכל התלמיד. In other words, you have to give him as much as his שכל could understand. ביים רב איז דאס מוחין דקטנות. נאכדערביי איז דאס נישט מספיק. See, this is so you give him whatever you give him, and whatever he is able to understand, that's what you have to give him, obviously. But it's still called מוחין דקטנות. He can't take more, but you know it's not so much. And that's as long as he's your תלמיד. אבער די ענינים וואס זענען העכער פון גדר שכל התלמיד, but the things which are higher, אזעלכע וואס ביים רב גופא איז ער פון די מוחין דגדלות, the things which are even when the רב, it shows, is a higher level, איז ער נישט מחויב צו געבן דעם תלמיד. That you don't have to give, that's what it seems like. When you teach a תלמיד, you have to teach him whatever you're able to give him. קומט די מצוה פון הענקה איז מוסיף, comes this מצוה, and the מצוה פון הענקה adds, אז דאס איז מצד דעם חיוב פון א רב צו א תלמיד. What we said before that you have to teach him according to what he could take, that's basically like a salary that you have to give to your worker. That's what you're obligated to. Als צדקה, aber, because of צדקה, הענקה, דארף דער רב זיך אזוי אפגעבן הארעווען מיט א תלמיד, a teacher should work so much with his תלמיד, ביז אז סוף כל סוף וועט דער תלמיד נעמען דעם עומק פונעם שכל הרב. Give him, סוף כל סוף he should get מוחין דגדלות, he should get the depth of the רב's שכל. אויב נאר ס'איז א ענין וואס ס'איז פאראן ביים רב, דארף ער סוף כל סוף אנקומען צום תלמיד. If the רב has it, he has to give it to the תלמיד. הא? And we just learned before, even after the answer, the הלכה, still be teaching the And that could be that could be תורה. That could be because it's קבלה. This is what תורה, you know. Here it says עומק השכל, or whatever you have to teach him, whatever you're allowed to teach him, teach him all the way. ומזה איז א נוגע צו די וואס טוען אין ברענגען די וואס זענען נאך קטנים און תלמידים אין אידישקייט צו פועלן די מצוות. Till now we're talking about a teacher and a student. He says now also

when you're מקרב a איד, you bring a איד who is far from אידישקייט, and you bring him closer to אידישקייט, he's considered like a child. He's considered like a student. He doesn't know much. He wasn't, didn't have the opportunity to learn, and you have to teach him. So here, מען קען מיינען, you could think, אז וויבאלד ער איז נאר א נאר א מתחיל, like the person that you're starting to bring closer is just a beginner, איז גענוג אז מען לייגט זיך אריין צו לערנען מיט אים דאס וואס ער איז איצט שייך. So it's enough, teach him what he's able to learn now, and that's it, you don't have to go anymore. זאגט תורה, no, אז וויבאלד ער איז דיין ער א תלמיד, since he's your תלמיד, since you're מקרב him, you're bringing him closer to אידישקייט, and he is considered your student, אפילו אויב ער האט ביי דיר געלערנט בלויז אות אחת, ווי עס שטייט אין פרקי אבות, it says in פרקי אבות that even if you taught him one letter, you taught him the אלף-בית, he's your student, דארפסטו אים געבן הענקה. So you have to give him this extra bonus. And now we're not talking about money. You have to give him the extra in teaching. מען דארף צו מיט אים אין א אופן אז סוף כל סוף וועט ער דערגרייכן צו דיין דרגא אין אידישקייט. Teach him so much, give him what you have, bring him up to your level, and he should know as much as you know. Our job. Especially if a person is not capable of knowing. And obviously it doesn't mean if he's not capable, but certain people are capable, but they just never got a chance to learn. And willing, yeah. Now, if you're not capable, so you've got to teach him and teach him, and be willing, עבודה you can't force him. און דורך דער עבודה פון אידן עבדי השם אין די שש שנים יעבוד, and through אידן serving השם doing as servants, like we are servants like a person who was an עבד to his master and worked for six years, we also the six years. And what's the six years? The 6,000 years of this world. אין די שית אלפי שני דעלמא, 6,000 years of the world, וועט מען גאר אין גיכן זוכה זיין צו ובשביעית יצא לחפשי. Then we'll be זוכה that on the seventh year you go out free, and to us what does that mean? ביאת משיח, the שבת, that the שבת of the world. וואס דאן וועט דער אויבערשטער געבן, השם, who is the master, he'll give, נישט נאר דעם שכר וואס איז בערך צו דער עבודה בזמן הזה, he'll give us reward not only whatever we gained by working מצוות this world. That's salary. That עבודה he has to give us. But the

אויבערשטער said, 'I have to give הענקה.' נאר אויך הענקה, he'll give us הענקה, א גילויים הכי נעלית וואס קומען נאר מצד צדקה, such great revelations, revelations which we don't deserve, it's only like צדקה, וואס זענען גארנישט אין ערך צו דער עבודה, something that's beyond anything that we did. אין דעם אלף אלף השביעי יום שכולו שבת ומנוחה לחיי העולמים, in the 7,000th year, which is going to be שבת... Wow, so this has to go on the on the נגלה, it has to go on the one that's עוסק ב... The one that that has to be sold Why, we were sold by בית דין. Huh? We were sold by בית דין to גלות. Oh, yeah? Yeah, why בית דין? Sure. We were sold by בית דין to גלות? I don't know how that worked. The אויבערשטער put us in גלות, you think we want we want to be here? בית דין של מעלה, you say. בית דין של מעלה, for sure. Yeah, like we because of because of our stealing. Our stealing. Yeah, בעוונותינו. Huh? בעוונותינו. בעוונותינו. בעבירות. בעבירות. So we sold ourselves? No, no, מכרוהו בית דין. The guy steals, בית דין sells him. Selling yourself, when you sell yourself you decide to go. That proves the other way. If we didn't sell ourselves, that's because we don't want to be in this, in this case. So can he... Well, he can't get a שטר. So what if he decides it's over in five years, instead of six years? No. It's only if you... Finished. ...if you finish your time. Can't go before that? Meaning to go legally. You can run away, certainly not legal.