Where? אמר רב יוסף? הכל מודים לא, מר בריה דרבינא. We learned yesterday that except Yom Tov אה? The middle דף. What's that today? Mar brei deRavina. Yes, I came already. What is it? In the middle of ל״ג, before ל״ד, the first thing on ל״ד. I don't look at the same print. The same print. Before ל״ד? Right before ל״ד, yeah? Yeah, it should be. So where is ל״ד? Yes, there is ל״ד, so some place over there. מר בריה... הא, Mar brei deRavina? In the middle of the page. Now we learned that there's a מחלוקת ביום טוב. One holds that you could be all day learn and daven and that's it, no eating, or eating and doing everything. One opinion says half and half. Then the Gemara said that Shavuos everyone agrees you have to eat something. Then he said on on Purim everyone agrees you have to eat something. Why? Because Purim it says משתה ושמחה, yeah, you have to be משתה ושמחה. He goes Mar brei deRavina How is שבועות עצרת? Huh? Why do they call שבועות עצרת? Shavuos is called Atzeres. Atzeres in the Gemara means Shavuos. Oh. חג means Sukkos, and Atzeres means Shavuos. Mar brei deRavina, this person, מר בריה דרבינא, כולה שתא, the whole year, הוה יתיב בתעניתא, he would sit and he would fast. לבר, except מעצרת, which is שבועות, פוריא, which is פורים, ומעלי יומא דכיפורי, and ערב Yom Kippur. And he explains why: Atzeres, why Shavuos? Because יום שניתנה בו תורה, because it is the day the Torah was given, so you have to do something to prove that you really are enjoying the fact the Torah was given, so you have to eat. Meaning he wouldn't eat all year? He would fast. All year? Until these three times he'd eat? No, it does it doesn't mean he would fast every Any time he could fast. Sometimes he would fast here, sometimes he would fast there. There was no הגבלות of when to fast. These three days, he never fasted. In other words, sometimes he fasted in Yom Tov. And Shabbos? And Shabbos. And the reason is, I'll tell you because, you also, Shavuos? Huh? You have to in Shabbos? Yeah. Then you have to fast again after Shabbos because That's right, ta'anit chalom, but even not ta'anit chalom, it says clearly, it says clearly in Shulchan Aruch if a person enjoys more fasting, if a person wants to fast תענית תשובה, things like that, you're allowed to fast on Shabbos. Because be'emet be'emet be'emet, there is no din that you have to eat on Shabbos. You have to enjoy Shabbos, and most people enjoy it through eating. But if a person is on a מדרגה that he enjoys Shabbos from not eating, it's not a problem. They

always tell the story, they say that that the that the which Rebbe was it? The Apter, I think. He used to fast on Shabbos. Serious? Not I mean not every Shabbos, but it would happen. So, once there was a guy came in and spoke to him, and so on. He wasn't frum. So, then at the conversation, he tells this guy, time to close your store on Shabbos, you should start keeping Shabbos, not to be מחלל שבת. So, he says, \"Rebbe, you're like me מחלל שבת. You're also a מחלל שבת. I know you fast on Shabbos.\" He says to him, \"I'll tell you, you're right. There's one difference. The type of חילול שבת I do, no one is going to copy me. The kind of חילול שבת that you do, other people might follow you.\" How could he have oneg like that? I'm sure, yeah. Otherwise, you're not allowed. קידוש על היין was missing. Huh? קידוש על היין. On Friday night, he made kiddush. I heard of people who didn't want to sleep Shabbos, and what if they were going to Whole Shabbos Whole Shabbos, like they said. No, what did the Alter of Novardok, they asked one of the big Rebbes, he wouldn't sleep on Shabbos at all. So, he said, \"Ay, שינה בשבת תענוג, sleeping on Shabbos is oneg.\" So, he answered, \"Such a day that even to sleep on it is a mitzvah, I should oversleep one minute of that day?\" Middah keneged middah. He says like this, \"אַזאַ שלאָפֿן איז אַ גרויסע זאַך. Then if I שלאָפֿן, I am menatzeil dem tog, fun dem Yeah. Anyway, so Shavuos, he says is the day that the Torah was given. פוריא, Purim, why couldn't he fast? Because ימי משתה ושמחה כתיב, it says clearly in the Megillah that the Chachamim made it days of mishteh, drinking, eating. And מעלי יומא דכיפורי, why didn't he fast on Erev Yom Kippur? דתני רב חייא בר רב מדפתי, רב חייא בר רב מדפתי learned like this: The pasuk says, ועניתם את נפשתיכם, you should bring suffer suffer yourself, which means not to eat, בתשעה לחדש, on the ninth of the month, which is the ninth of Tishrei. The Gemara has a קשיא, וכי בתשעה מתענין, you fast on the ninth? והלא בעשירי מתענין, you fast on the 10th. Yom Kippur is the 10th. אלא לומר לך, the pasuk tells you, כל האוכל ושותה בתשיעי, anybody who eats and drinks on the ninth, on ערב יום כיפור, מעלה עליו הכתוב כאילו מתענה תשיעי ועשירי. The Torah considers as if he fasted that day too. Mimela, you're fasting two days. The next day, you're going to fast, this day also going to fast. Why do they call it an affliction? I mean to to eat on we should feel bad about eating on the ninth? So called fasting. And where it says you shall afflict yourself on the ninth, that means you shall fast! So he says, by eating that day, the Torah considers as if you fasted, and fast is affliction. Farkert, the only place, you see when the Torah, when the pasuk says on Yom Kippur you have to תענו את נפשותיכם, you have to suffer, the Gemara, the pasuk doesn't say don't eat, don't drink. And the Gemara says, how do you know that's what it means? Maybe it means all kind of, maybe you think you should poke yourself with a knife, I don't know, you could sit, maybe sit in the sun, the Gemara says sit in the sun and and the heat sun and and burn yourself, I don't know, it all could. So the Gemara quotes a pasuk. There's one place a פסוק where it speaks about עינוי, and it speaks about not eating. By the מן, it says. It's, it says ויענך וירעיבך. ויענך, he made you suffer, וירעיבך, he made you hungry. So we see that being hungry is called עינוי. That's why the only thing you're חייב כרת for is eating and drinking. Even though there are five עינויים on Yom Kippur, five things, and all five are מדאורייתא, but only eating and drinking, which is one, is the one that you're חייב כרת for, because that's the one the pasuk makes it very clear. So that's when it says here, you should be מענה, means you should fast. So ai you don't fast, so the eating on Erev Yom Kippur is like, and the Tosafot takeh shteit like two days. I think in this... Well maybe that is the inui, that's the affliction. Eating too much can... No, this... People can't enjoy their... No, it's just, they're worried that they're eating too much, too little, what should I eat, what like... No, look here, a meal before Yom Kippur is not supposed to be like... What does it say? I think... I don't know if this siddur has it, or kaparot is here. מנחה ערב יום כיפור, but it doesn't speak about, cuz this doesn't have the maamar, but this doesn't have it. But in the siddur the Alter Rebbe writes... Almond butter, also what should I eat? Pineapple, like chia seeds, and honey. ...that you should eat double, like two days. Now why should, why should you eat on ערב יום כיפור? So the Rebbe once told somebody that Alter Rebbe gives a reason, but there are some other sefarim give other reasons, so look at the difference. Some sefarim give the reason is because when you fast a day after you eat a lot, it's harder. So the Torah wanted that your fasting should be a real suffering, so the Torah said eat a day before more. And the Alter Rebbe writes opposite, that ai the Eibershter wants that your fasting should not be so hard, so at least if you prepare yourself the day before, you'll eat more, so it's better. So the she'eilah is which way you look at it. You can look at it this way, you can look at it that way. Even though the first way has a makor in Gemara, not לגבי יום כיפור, but has a makor. It says that there were אנשי מעמד. אנשי מעמד were the people who used to stand in Beit HaMikdash. You had the kohanim, the leviim, and you had the Yisraelim who would come there, and they would say, they would read the Torah and say certain kapitlach Tehillim, whatever, and they would stand there. And every day of the week they would fast.

Every week was a different group, just like the kohanim was every, every week, every different group. So they would fast Monday, Tuesday, Wednesday, Thursday. I think Friday they wouldn't fast, I don't, but Sunday they wouldn't fast. It says, why Sunday they wouldn't fast? Because Sunday to fast is very hard. Since you come after Shabbos, and Shabbos you ate a lot, so to fast a day after you eat a lot is harder. So lichorah there's a re'ayah to this sevara that if you fast after you eat a lot, not so good. That is... But look at the difference, the whole thing, if you rush out of Shabbos and go straight to... to fast, it's too hard it's be too hard on the body, too much of a change. Right, that's what it is, it's a change too fast, so it's better not to eat the day before so much, go slowly. Like coffee, you shouldn't stop drinking coffee all of a sudden, you're gonna have headaches. You should slowly stop drinking, because if you stop, cold turkey is no good. Anyway, but here it says clearly that if you eat on ערב יום כיפור, it's mamesh like fasting, so mamesh like you fasted two days in a row. It's a mitzvah... No, no, but the whole bri'ah is weaker on Sunday anyways. ...yeah, but that's a different reason. But the... in Gemara it says, and the... Rambam brings it, about אנשי מעמד, they wouldn't fast on Sunday because it comes right after Shabbos and it's hard to fast. So it's a siman it's a fight to fast. But could be it depends what your kavanah is and why you're eating, how much you eat, I don't know. But that's what it is, this is from the easy mitzvot to do. Eat ערב יום כיפור. And you know what? The yetzer hara comes even to the easy mitzvot and lets... So ערב יום כיפור a lot of times, oh I'm not hungry, punkt dan. Since it's, normally you eat a lot. ערב יום כיפור, יצר הרע doesn't let. No, you you you can't enjoy it, because you don't know how much to eat, what to eat, you keep on thinking. Doesn't have to enjoy, you have to eat, so that you're ready. But you're eating with trying to figure out what's going to help you to do to do the taanit. It says you should eat twice, it says you should eat like twice as a regular day. It says על פי קבלה you should eat soup three times. Huh? Huh? Almond butter and pineapple. And chia seeds.

Almond butter, pineapple, chia seeds, and some say honey. What kind of seeds? Chia seeds. What is it, what is chia? What, what if you don't know what it is? I know what it is already, he told me. Try that. \"Eat with both hands,\" that's what he said, yeah. The Rebbe once? The Rebbe once said to the at the meal he said to the bachurim he said that it says in Monkatsher Rav you should eat with with a knife, that when you eat you should eat with a knife. Even though it sounds very bal־batish, you know, to eat with a knife, but it doesn't feel like you know, it's really it's like grab. But the Rebbe said, no, with a knife and a fork, with two hands. So the Monkatsher Rav, cuz the Zohar says that when you eat you really fighting a war with the yetzer hara. נהמא, אפום חרבא ליתאכל, as if you're fighting with a sword. So if you eat with a knife it reminds you that you're fighting the yetzer hara like with a knife. But the Rebbe said, \"Don't look at me that I don't use a knife, cuz I don't use a knife because my father didn't use a knife.\" Bichlal bichlal the whole, no no no, and he said why? Because if you use a knife to eat you have to use both hands. And my father didn't want to use both hands to eat, why? Because ערב יום כיפור it's a mitzvah to eat. And how would he show that he's doing the mitzvah? By using both hands. So for that, the whole year he didn't want to use both hands for the to eat, כדי that ערב יום כיפור he should be able to do it and show. And the Rebbe said since there's a din of כיבוד אב אפילו לאחר מיתה, ממילא I do like my father and I don't use a knife. Then he turned around again, and the Rebbe was sitting by the table over there, and the bachurim were standing on this side here. And actually I was one of the folks standing there, and he turned around looked at the bachurim after he said this whole thing turned around to the bachurim, and he looked, and he actually looked at me, ober ir zoltt essen mit a meser. Ober ir zoltt essen mit a meser, in other words, I don't, but you should. Ober ir, and he looked looked at the bachurim, but I happened All right, everybody went, snatched knives right away. We never never, a bachur never had a knife. In 770, get a knife? It was an apgefregete, no, it was an apgefregete zach bekitzur, you think you're going to bring knives? Besides that, if it's so bal־batish, so it doesn't fit you know, a bachur should lign in essen. You know, maybe we should put on a napkin here too, and a serveket. It doesn't fit! But that day we told the kitchen and they brought knives and we started eating with a knife. Now they're plastic knives. But if you fight a war, I don't know if you could get anywhere with a plastic knife! You'll lose the war. Yeah. Okay, let's go vayter. So Shabbos and Yom Tov also didn't feel to use two hands for, what's that special? No, no. No. ערב יום כיפור it's a mitzvah to eat. Other times it's not a mitzvah to eat. It means to enjoy, it means to have simchah, and normally you enjoy it. Here there's a מצוה פשוט to eat. Just like in Yom Kippur it's a mitzvah to fast, here it's a mitzvah to eat. And you're saying on Purim? Purim also there's משתה. It says משתה, yeah, here it says משתה. משתה means a party, actually. Some people keep a candy in the mouth the whole day on Whole day, yeah. The what? I heard so, one of the, which was a gadol, I saw written that since it's a mitzvah to eat ערב יום כיפור, so the more you eat, the better it is, so how could you do it the whole day? So, you would suck a candy the whole day. So, constantly you're you're eating you're eating. All day. Big lollipop. But I wonder if that falls under the category the Alter Rebbe said az a מצוה שהגוף נהנה, don't have to be mehader. Cuz then there's a question: Do you really do it because of the mitzvah or are you doing it because you like it? So, you shouldn't be mehader. That's not a סתירה on Purim, I imagine. Back, Mrs. Sturm does a storm with Gefilte Fish by dentists. The dentists were full to eleven, see the left there. Da, ye. Gut. דא מוז מען עסן, but this is a okay. רב

יוסף ביומא דעצרתא, רב יוסף on שבועות, אמר, he would say to his family, עבדו לי עגלא תלתא. Make for me a עגלא. עגלא is a calf. תלתא, a calf. Shecht a calf and cook for me meat from a calf. And not stam a calf, תלתא. Now תלתא means, there's different peshatim, but one peshat is, it's known that the third one, not the firstborn, the firstborn is the third one, because the firstborn is still not developed yet, the mother, so it doesn't come out so geshmak. The second one also not, the third. Now later on as it really gets older, so the best is the third. On Shavuos. So on Shavuos he would say, \"I really want to have a real and good food, give me a עגלא תלתא.\" אמר, and he said why, because אי לאו האי יומא דקא גרים, if this not for this day, what this day accomplished, כמה יוסף איכא בשוקא. How many יוסף would you have in the street? I mean there's nothing, I wouldn't be special. My specialty, the reason I'm so great is because of today, because the Torah was given. רב ששת כל תלתין יומין מהדר ליה תלמודיה,

Rav Sheshet every 30 days he would chazar over his whole learning. ותלי, and then he would hang himself, like connect himself, וקאי, and he would stand by the threshold, אמר, and he would say, חדי נפשאי, חדי נפשאי, let my nefesh, let me be happy, לך קראי, לך תנאי. It's you that because of you, תנאי means לשון תנא, learning משניות, and קראי is לשון מקרא. It says it's because of you, my nefesh, he said my nefesh, that I learned. I learned it because learning is good for the nefesh, good for the neshamah, that's what he means. When did he say this? And this he said every 30 days. This is every 30 days, but because we're saying the showing the enjoyment of Torah, so Rav Yosef said, Wait, he finished Shas every 30 days? Yeah. He had an app! He had an app! Rav Sheshet is Yeah, thirty days. That's better than the Rogatchover. The Meir Simcha said on the Rogatchover. What? The Meir Simcha. The Ohr Sameach said on The שמח was the other Rav in Dvinsk, and the Rogatchover. He was a ליטווישער and he was a חסידישער רב. So, everyone knows the ראגאטשאווער'ס זכרון was Shas. So he said, \"You think that he has a big, good זכרון, that's why he knows Shas? That's not what it is. Whatever you talk to him, he just learned it. Because he חזר'ט, every few days he חזר'ט all Shas. Not because he remembers, he just learned it, because every time he just learned it.\" There's a Maharsha brings down נפש החיונית and נפש השכלית. Yeah. And so he said it twice. Yeah, yeah. Whatever brings Maharsha. So it comes out here that the maalah of Torah is that Torah helps his nefesh, helps him. Fragt die גמרא, איני, it's not so, it's only for that? והאמר רבי אלעזר, didn't רבי אלעזר say, אלמלא תורה, if not for the תורה, לא נתקיימו שמים וארץ. Not only that he wouldn't his נפש wouldn't have, the וועלט wouldn't be, the שמים וארץ wouldn't exist. שנאמר it says, אם לא בריתי יומם ולילה, if not my bris, which is the bris of Torah, day and night, חוקות שמים וארץ לא שמתי. The laws of of nature, the laws of שמים wouldn't be. So, lechora, why did he say, doing it for himself, חדי נפשאי, because of me, my נפש I learned it, and that's what it Torah has more than that, for everything. So the Gemara answered, כי עביד, דמעיקרא כי עביד איניש אדעתא דנפשיה עביד. It depends on מדרגות. First you think of it yourself, first you think what the Torah is going to do you, and then you go further and the Torah is your Torah learning affects others, affects the world, affects us, but when you start, you, in other words, the first point is that it goes to you. Mitoch shelo lishmah ba lishmah? Yeah, it's a bissel shelo lishmah. It's brought down this this is brought down, that's why it says me'ikara. First. First, now later on you could learn already more. But the Rebbe says this has to be even more than this because when it says David HaMelech was punished, it says because David said, זמירות היו לי חוקיך, your learning, your Torah like a song to me. And the Aibershter said, the Gemara says the Aibershter said to דוד, דוד, זמירות קרית להו? You're talking about Torah as a zemer? That's a Torah is Torah. So, in Tanya, there is one of the, Iggeret HaKodesh there, Alter Rebbe explains what does it mean? David said, David realized that how the גאנצע וועלט is totally in one ot of Torah. That's what he was that's and that's what he called a zemer. And the Aibershter was upset, that's what Torah is, that it gives chayut to the world? תורה קדמה לעולם, that's a side benefit! The Torah has a side benefit that it gives chiyus to the world, but that's what the Torah is, connected, one with the Eibershter. The Torah is it says, ואהיה אצלו אמון... שעשועים, so it says in the pasuk, the Torah says that, \"I am the toy of the Eibershter. I give the Eibershter enjoyment.\" And ta'anug is בעצם connected to the עצם הנפש, by the Eibershter it's the עצם of the Eibershter. So the Eibershter said to him, that's why he punished. So it comes out here it says that חוקות שמים וארץ, so I'm saying this is not what the עצם of Torah is. This is a side thing of Torah. When it says the אייבערשטער, אסתכל באורייתא וברא עלמא, he looked into the Torah and he created the world, that's not the purpose of Torah. That happens to be, that's what the Torah made the world, but that's not the עצם of Torah. Or it says the Torah is the it says in Midrash Rabbah Bereishit, איטרוייס ופנקסאות, Torah is the blueprint of the world, that's not the עצם. So here also I

assume it's not the עצם of Torah. What's the עצם? Cuz one with the Eibershter, what else? The Eibershter is in Torah. אנא נפשי כתבית יהבית. זאגט די Gemara ווייטער. It must be the way the Torah is written to us, the צירופים, in other words we have the צירופים in the way the pesukim are broken up like this, is mamash it looks like in this way that we have it, it looks like it's ממש פארבונדן with the בריאת עולם ושמים וארץ. But if you if you're מצטרף it in a different way then you That's what it says Rabbi Chanina ben Rabbi Chanina ben Dosa, says in the Baal Shem Tov by Rabbi Chanina ben Dosa, דמעשה said when he told his daughter to bring candles and she has we have no oil, so he said, she says, \"All I have is vinegar.\" Nice story. So, no, that's the story of the Baal Shem Tov, this is in Gemara. It says all you have vinegar, so he said, \"Light the vinegar. מי שאמר לשמן וידלוק יאמר לחומץ וידלוק. Whoever said that שמן could burn, vinegar could burn.\" So, Chassidut, Kabbalah says that why does oil burn? Because the צירופים, אותיות and things like that of שמן this makes is that the מציאות is that it burns. חומץ not. But if you're able A tzadik is able to work around there and work with a different צירופים, so he's able to make that burn. And that's where the story of the Baal Shem Tov comes in. Baal Shem Tov, once when he wanted, mikveh wherever that he wanted they should have more candles, and the candles burnt out, so they have no candles anymore. But there were icicles hanging from the roof. So the Baal Shem Tov said, \"Take the icicle and light it.\" So they lit the icicle like a candle. It became like a candle, icicle. If you're able to you have if you have a balebatisheyt of changing the צירופים. Okay, זאגט די גמרא ווייטער,

תניא they're learning in a ברייתא מעשה ברבי טרפון, story of רבי טרפון שלא בא אמש לבית המדרש. A day before he didn't come, last night he didn't come to the בית המדרש. למחרת, שחרית in the morning, מצאו רבן גמליאל. רבן גמליאל met him. אמר לו he said with him, מה ראית שלא באת אמש לבית המדרש? Why didn't you come yesterday to the בית המדרש? אמר לו he said, עבודה עבדתי. He was a כהן, טרפון. He did the עבודה. אמר לו כל דבריך אינם אלא דברי תמה. What you're saying is makes no sense. וכי עבודה בזמן הזה מניין? Where do you get עבודה? There's no בית המקדש now that you don't do the עבודה. אמר ליה, he said, הרי אומר, it says בנוגע תרומה, I mean eating תרומה, it says, עבודת מתנה אתן את כהונתכם. I'll give you it עבודת מתנה, and it's עשה הכתוב אכילת תרומה בגבולין כעבודת בית המקדש. If you eat תרומה in Eretz Yisrael, wherever you are, the Torah calls it avodah like you did avodah in the בית המקדש. So he's like, \"I was busy eating terumah.\" So what is the peshat he was busy eating terumah? I mean, he couldn't come to the בית המדרש because he's busy eating terumah? Couldn't, no? But why, other people didn't eat terumah, they ate supper or so. Pashut, so maybe he was collecting the terumah, or something something to do with terumah that took up more time and he had to do it. זאגט די גמרא ווייטער... הא? Only Eretz Yisrael? Yeah. But even Eretz Yisrael nowadays no one eats terumah. But in those days, yeah, because we're all tamei, the kohanim... First of all, we don't have כהנים מיוחסים. We don't know exactly every kohen... Yeah, very few. Very few, and even at that, it's I don't know if על פי הלכה that that chazakah is good, but could be. Very few, most

people are not. The whole kohen, the Rambam says that all kohanim nowadays are כהנים מוחזקים. But they're angenumen they're kohanim, so you can do it, but but to eat... so you could go duchen this, but to eat terumah... הגם we do pidyon haben, so we're using a kohen to be mekayem the mitzvah d'oraita. That's why they say the Gra used to always go around with five shekalim in his pocket, because he was a bechor. Whenever he saw a kohen, he would padah himself, maybe the other kohen wasn't a kohen. Well, I remember the Rebbe once at a farbrengen said that he just to show that what people say is lav davka, he said that people said this on Rabbi Hillel Paritcher, that Reb Hillel Paritcher used to do that, to have coins. So the Rebbe said, \"But I have a sh'eilah on this story, because he was a Levi! Reb Hillel Paritcher was a Levi!\" So that pidyon haben, so how could you say? Then he said, \"I want to show how things that people say in stories and this has no yesod.\" Maybe he wasn't really a Levi. Shmuel Halevi. Ad k'dei kach? So that's already too far off! Ad k'dei kach? So I have a safek because maybe I'm a kohen who's not a kohen, maybe I'm not a Levi. I mean, there's no sof, so... But I remember that the Rebbe used a lashon, \"All you have to do is open the sefer and you see it says Reb Hillel Halevi!\" So that's already going too far. Here we have a real kohen. The Vilna Gaon needed to be padah many times. But this kohanim are not Nowadays, it's called כהנים מוחזקים, but not... I think Reb Yoel Kohen, Reb Rafael his father, had a shtar a shtar yuchasin going back to Reb Rafael Hamburger. Rafael Hamburger was was a, originally a talmid of the Gra, and then he went to the Maggid, and he had a mapalah from the Maggid. Reb Rafael, I think he never went back to the Maggid because of the kavod of the Gra, but he never went back to the Gra either, I mean he didn't want to get involved anymore. But he was a כהן מיוחס. He

had a שטר יחוס, that's what they say. He had a שטר יוחסין going back all the way to Aharon Hakohen. Going back all the way to Aharon Hakohen. And that Reb Yoel's father had a שטר יחוס of how he's meyuchas to to Rafael Hamburger. Actually, his name was Rafael, the אייניקל. Yeah. Rafael Cohen. So there are people. That's crazy. Someone says that the Rebbe said, the Previous Rebbe said, on Yankel Katz... Yankel Katz is no, Fischl Katz's uncle. Ah. In Chicago, that he became meyuchas. So Fischl became meyuchas. According to If this is true, I don't know, I never saw it, I never heard. You see that the Rebbe מקרב Fischl very, very much. And mekarev his father, also. Here is a כהן מיוחס then. Fischl Katz, אודאי. You saw that you saw the video when the Rebbe stopped his father by dollars, and he told him to give him birkat kohanim? We showed him the video once. I have a video where the Rebbe says... All this for kohanim, yeah. The kohen, yeah. האב מיר אויך אין זינען. Have him in זינען. But the Rebbe said in the morning that he is a kohen. He has a מעמד for kohanim in and what? האב מיר אין זינען, when you do birkat kohanim, keep me in mind. Keep me in