Laws of Separating Challah - Rabbi Shlomo Zalman Lavkivker shlita

00:02 Speaker 1 You’re listening to “Lema’an Yishme’u,” a podcast from Machon Halacha Chabad.

00:09 Speaker 2 Shalom aleichem. Today we’re going to talk about the laws of challah. I’ll begin with a point from the Rebbe, Melech HaMoshiach, about the mitzvah of challah. We learn from “The first of your dough, you shall set aside challah as an offering to Hashem” that right at the outset, when we make bread for our own needs, we recognize that it is an offering to Hashem. When a Jew approaches everything he does this way—beginning by offering it to Hashem—Hakadosh Boruch Hu dwells in that home, bringing blessing into it. Another point: the obligation of challah takes effect when flour is mixed with water. The water binds all the particles of flour into one whole. This points to unity: our task is to bring about the unity of Hashem in the world. The world, on its own, is an alma de-piruda, a world of separation, a divided world. Within creation, within the world, we bring about the unity of Hashem and reveal how all the details of the world are, in truth, one. That is the mitzvah of challah. This mitzvah is distinctive in that the first right to separate challah belongs to the woman. It is one of the mitzvos particularly associated with women, and the Rebbe discusses this at length on many occasions. Challah is a form of terumah: when we separate challah, the portion has the sanctity of terumah, and it is meant to be given to a kohen. Today we are all ritually impure through contact with the dead. More generally, there are differing halachic opinions about whether the mitzvah today is a Torah obligation or applies on that level only when all the Jewish people live in the Land. Since not all the Jewish people lived there at the time of Ezra’s return, according to that view the obligation then was only rabbinic. This is discussed. In practice, the Shulchan

02:52 Speaker 2 Aruch cites the view that it is a Torah obligation, but there is also the view that it is rabbinic; the view that it is a Torah obligation appears in the Gemara. That is the mitzvah of challah in the Land of Israel. Outside the Land, the Sages also instituted the separation of challah so that the laws of challah would not be forgotten. We are in exile, so we have the mitzvah of challah outside the Land as well, but there is a difference between challah outside the Land and challah in the Land. In the Land it is fundamentally an obligation under Torah law, although today, as mentioned, certain conditions are lacking. Outside the Land, by contrast, its basis is an enactment of the Sages. How much challah do we separate? There are two cases. When someone bakes for himself, he separates one twenty-fourth. That is what the Sages instituted; according to Torah law, any amount is enough. A baker, by contrast, separates one forty-eighth. Today, as mentioned, we do not give it to a kohen. Outside the Land, too, there was a practice of giving it to a kohen under certain conditions: if his impurity did not originate from his own body and he was impure only through contact with the dead, two portions of challah would be separated. But today, when it is not customary for kohanim to eat it, the Rema rules that any amount is enough, though the custom is to separate a kezayis, an olive-sized piece. In other words, we do not calculate the portion according to the size of the dough; we separate either any amount or a kezayis. If the separated challah somehow falls back in and becomes mixed with the dough, according to the Shulchan Aruch—the Mechaber—it is nullified even in an equal quantity. But according to the Rema, whose ruling we follow, it is nullified only in a ratio of one hundred to one: one hundred and one parts altogether, including the challah that fell in. If there is not that much dough, one option is to annul the designation of the challah. Of course, you must ask a rabbi and follow his guidance. Outside the Land, there are situations where one can separate

05:32 Speaker 2 challah from all the doughs together even when they are not close to one another—even when they are not in the same place. In the Land they must be in the same place; that is how the Sages instituted it. After the fact, if someone separated challah while part of the dough was in one place and part of the dough was elsewhere, the separation is still valid. But ideally, we gather all the doughs from which we want to separate challah so that they are together—min hamukaf, within one area. The Sages instituted this partly so that we do not forget that we have already separated challah from dough located elsewhere, which could lead to mistakes, such as separating from that dough for another batch. That can cause problems, so the doughs need to be together. Now, how much flour do we need in order to separate challah? To separate challah with a blessing, the quantity of flour must be one and two-thirds kilos—1,666 grams. Then one may recite the blessing. With less than that, no blessing is recited. But from what amount are we obligated to separate challah? For dough made with less than 1,230 grams of flour, we are not obligated to separate challah. From 1,230 grams, we separate without a blessing; from 1,660 grams, we separate with a blessing. This is the measurement of Rabbi Chaim Naeh. That is our practice and the usual practice in Jerusalem. From what kind of flour, or what kind of dough, do we separate challah? There are five species of grain, and only flour made from them is subject to the obligation. Bread or cake made from other flours is not obligated. So, with flour from these five species, we said that 1,660 grams is the amount for separating with a blessing—the amount that is definitely subject to the obligation and for which a blessing is definitely recited. If we mix these flours together, it makes no difference which of the five species we have mixed; 1,660 grams of the combined flour is fine.

08:19 Speaker 2 But if we do not mix the flour—and nowadays many people bake at home with different kinds of flour—there is a way to combine the flours or doughs so as to separate challah, with or without a blessing. Which flours can be combined, and what does “combining” mean? As mentioned, if we made one dough from them, there are no limitations; whichever flour we used, it is fine. But if we made two or three separate doughs from different flours, and no single dough contains the required amount, we can combine the doughs in order to fulfill the mitzvah. How do we combine them? One way is by contact: one piece of dough touches another. You place a little of one dough over the edge of the other and join them. If the dough is firm, you can also cut down through both pieces with a knife, joining them that way. Another way is to combine them in a basket. We place the doughs in it. This also applies if we did not separate challah while they were still dough: we can combine all the loaves, or the cakes, by putting them in one basket. We’ll discuss that later. When they are in one basket, they all combine. They need to be inside the basket, but an entire dough or cake does not have to fit inside it. Part of it must be in the basket. Some think the whole thing must be inside, but in practice we rule that it is sufficient for part to be in the basket even if another part protrudes beyond its edge—if it rises above the container and extends past its rim. That is also fine. But then we need to know which kinds of flour

11:17 Speaker 2 We can combine them. If there are two cakes made from the same kind of flour, that’s fine. They combine without any restrictions. But if we have flour from wheat—that is, one dough from wheat and another from barley, spelt, oats, or rye, the five grains—then the rules for combining them are as follows: Wheat combines only with spelt for a combination on which a blessing can be recited. Spelt combines with everything, with every type of flour. Barley combines with the other three flours—not with wheat, but it combines with spelt, oats, and rye. Oats and rye, of course, combine with barley, as we said, and with spelt, as we said. But as for combining oats and rye with each other, there are two opinions. One opinion says they combine, while the Shulchan Aruch brings an opinion that they do not. But the Beis Yosef cites the Rambam’s view that they do combine, so with such a combination we would not recite a blessing, to be sure we also fulfill our obligation according to the Rambam’s view. Wheat, as noted, combines only with spelt. All of this concerns combining doughs. But if each dough contains the amount required for separating challah, then when we have several doughs of the same kind, we separate only a kezayis, or even a tiny amount, which is also sufficient according to the basic law. But we try to separate a kezayis; that is the custom. When it’s difficult and a kezayis isn’t possible, it’s perfectly fine to separate a tiny amount. There is an opinion that if we don’t burn it, it is actually preferable to separate a tiny amount rather than a kezayis—for example, if we put it in a plastic bag in the trash. But if we have the required amount of wheat, barley, and spelt, each one having the required amount, then the law is that we can separate from—there are rules for this, and the rules are that wheat can cover itself

14:41 Speaker 2 but we cannot separate from something else for wheat. With spelt and rye, we can separate from one for the other; and with barley and oats, we can also separate from one for the other. So, as noted, wheat stands on its own. Spelt and rye are a pair, and we can separate from one for the other; barley and oats are also a pair. All this is when each contains the required amount. If we have—say we baked wheat bread, barley bread, and spelt bread, and none of them contains the required amount. The required amount, as noted, is 1.66 kilograms. Say each has 700 grams. No, together that’s perfectly fine; together there is certainly the required amount. But each has 700 grams, and we want to combine them. We learned earlier that wheat and barley do not combine. But here, if we have made three things—wheat, spelt, and barley—we can put the spelt in the middle, because, as we learned, spelt combines with both wheat and barley to complete the required amount. Spelt combines with everything. So we put the spelt in the middle, and it acts as a bridge between the wheat and the barley. We then separate from the spelt, and we can do so with a blessing, because the spelt brings them together—provided that each has only, uh, 700 grams, so that the wheat needs the barley. It cannot reach the required amount with the spelt alone; there would still be no obligation. Maybe a little less—not 700. Say 600 grams each. There is no obligation at all if the wheat combines only with the spelt, or if the barley combines only with the spelt. So the two need each other, wheat and barley, but they also need the spelt to bridge between them. It serves as that bridge, and, as noted, we can separate from the spelt for all three loaves. This is

17:49 Speaker 2 more common today, because people are more health-conscious and bake different kinds of bread at home. Halachah gives a way to separate challah in this situation. On the other hand, if we have, say, a kilogram of each kind, then each kind can combine with another. They can be combined, but, as noted, we cannot separate from one for all of them. If there is a kilogram of wheat, a kilogram of barley, and a kilogram of spelt in the middle, we do not separate from the spelt for all of them; rather, we must separate from each of the three. If each has a kilogram, that is what halachah says. Since the wheat can combine with the spelt and doesn’t need the barley, and the barley can combine with the spelt and doesn’t need the wheat, the spelt cannot cover them all here. Who says it combines with this one? Perhaps it combines with that one. So halachah says to separate from each one individually. Let me repeat that point: If each has half a kilogram—sorry, 600 grams—then we can separate from the spelt, which bridges the wheat and the barley. But if each has, say, a kilogram, so that one does not need the other to reach the required amount, we must separate from each one individually. We spoke about combining, and halachah also says that they can be combined by means of a cloth placed over the doughs. The Shulchan Aruch says that if one covers the bread with a cloth, it is considered like a vessel. In other words, we have put several cakes, doughs, or loaves on the table, none of which contains the required amount. The doughs were not made together,

20:43 Speaker 2 so we need to combine them in order to fulfill the mitzvah. We said there are two methods: one is to put them in a vessel; the other is for the doughs to touch, joining at the edges. And now there is this additional point: it does not specifically have to be a vessel they fit inside. If there is no vessel large enough, we can lay a cloth on the table, place them on it, and cover them with the cloth. Through that covering, the cloth is considered like a vessel that combines them. On this subject, the halachah says that ideally one should put the cloth on the table, put the doughs or loaves on the cloth, and then cover them with it. That counts as a covering. Or, if there are many loaves and the cloth is not large enough, it is sufficient for it to come up over the sides and cover a little at the top—like a pot or a vessel that is open at the top. That too counts as combining them, and it is fine. That is the ideal practice cited. Although the Kaf Hachayim says that the common custom is only to cover them from above, without putting the cloth underneath. Still, he says that ideally, whoever can should do it that way. But if they are covered only from above, that is also fine. In any event, the covering must be arranged so that no entire loaf remains outside it. The best thing is to cover them completely, but at the very least, no challah, matzah, or loaf should be outside the covering. There’s an interesting point here: the Rebbe separated challah and covered the boxes, each box containing challah. Here is how it works: Matzos are deliberately made from less than the amount of dough that requires separating challah, so that the dough will not become chametz. They make a small dough so the kneading can be quick, and they finish rolling out and baking the dough right away. So they make less

23:44 Speaker 2 than the amount that requires separating challah. How, then, do we separate challah from the matzos? By combining them: when the matzos are inside a vessel, we separate challah. Does a cardboard box count as a vessel? Some sources I’ve seen say it does not; it is problematic to consider it a vessel. At any rate, some say it does not count as a vessel, so something else has to be done—either put them in a vessel or cover them with a cloth. What people saw the Rebbe, Melech HaMoshiach, do was cover the boxes. He opened the boxes—not the paper wrapping the packages, which is considered part of the packaging, as the poskim explain. He opened the boxes, placed a sheet of paper along the length of the boxes, and his hands were under the paper as he separated challah. I don’t yet have all the details of exactly what happened there, but that is the general picture. Was that same paper also underneath? I don’t know. In any event, I’m telling you what the poskim say. The Kaf Hachayim and the Mishnah Berurah, among others, say it is better to put them inside and—but the Kaf Hachayim says many people customarily cover them only from above. So what exactly happened with the Rebbe? I don’t know. If, of course, the Rebbe covered them only from above, then that is what we should do. But it isn’t clear. Perhaps this can be investigated further, maybe by watching the video. When we separate from two doughs, each of which is independently obligated, they only need to be near each other. They obviously do not need to be combined; they do not need to touch, and they do not need a vessel. As soon as

26:10 Speaker 2 If there are two batches of dough, each of which is independently obligated, you can separate challah from one for the other. When they are min hamukaf—within the same area—that is the proper way to do it; as noted, after the fact it works even if they are not min hamukaf. But they do not have to touch. They do not. There is no need for that if each is obligated on its own. There is also the question of whether someone minds combining them. Which doughs can be combined? Two batches that could be combined become obligated together if one does not mind combining them. This is brought in the Shulchan Aruch. For example, if one is dough for coarse bread and the other for fine bread, and he does not want them combined, then even though they belong to one person, he minds, and they do not combine. Another interesting example is two batches of dough, one containing saffron and the other not. They do not combine. Why? Because the person does not want those doughs mixed together. That rule—that they do not combine—applies even if he later puts them in one container, when they are no longer dough and there is less reason to mind. What do I care if coarse bread touches fine bread? I have no problem with that. But while they are dough, I do have a problem, so they do not combine. That is how it is brought in halachah. The Beis Yosef also brings from the Yerushalmi: Rabbi Yochanan says that if a woman kneads in separate containers because one is full and there is no room, that is fine; she does not mind combining the doughs. But if she kneads in separate containers because she does not want to knead them in the same container—she has a reason not to—then she is considered particular about keeping them separate. She had room to knead them together but did it in two places; she minds combining them. That is what Rabbi Yochanan says, and the Beis Yosef brings it. According to this, when we make cakes, if one is savory

29:11 Speaker 2 and the other sweet, we mind combining them; we do not want that. What if one cake is made—later we will discuss cakes, when they are obligated and under what circumstances a blessing is said. But what if he, or the woman, makes one cake with one flavor, with chocolate, and another with juice and the like? From what we have seen so far, she would not want to knead them in the same container because she wants the flavors to remain distinct, not mixed. So, on the face of it, they would not combine. I want to note that I saw it brought in the name of Rabbi Mordechai Eliyahu that if one is savory and one is sweet, they do not combine, but different flavors do combine. That is what he says, and it seems we need to take his view into account. So in such a case, at least, it would seem that one should separate challah without a blessing, because this needs consideration. It is not simple. The straightforward reading of the halachah as brought here—and as the Beis Yosef and the Rema bring it, as I read to you—is that once someone minds the two kinds being in the same batch of dough, they do not combine. So this requires further study. Now, what about cakes? Do they combine? Do we separate challah from them with a blessing? Some people cook things such as sufganiyos. We make a dough and deep-fry it. That is cooking; deep-frying is considered cooking. Do we say a blessing when separating challah from the dough? Or take noodles: we prepare a dough for noodles with the intention of cooking it. Do we say a blessing over it? Do we separate challah? We do need to separate—but do we say a blessing? These are the principles: The verse about separating challah says, “When you eat of the bread of the land,” and so on, and “The first of your dough, you shall set aside challah as an offering to Hashem.” It mentions bread—“the bread of the land”—and “the first of your dough.” So there is

32:33 Speaker 2 an obligation that can arise from the dough itself, and there is an obligation that can arise from the finished product, the bread. Because it has to be bread. Does it have to become bread as the finished product, or does it have to be bread at the dough stage? For example, if we make a runny batter and do not bake it, but cook it instead, there is no basis for separating challah. That is obvious, regardless of the circumstances. Even if he originally intended to bake it—or she intended to bake it—and then cooked it, if the batter is runny and the finished product is soft, there is no obligation to separate challah. If we make bread dough—a thick dough, not a runny one—it becomes obligated when the dough is made. If it is subsequently cooked, the obligation depends on the original intention. One opinion holds that if, when making the dough, he intended to cook it and then did so, it is exempt. If he intended to cook it—but it is uncommon for our plans to change; when we make something, we generally do not change our minds. In any case, that is one opinion. But there is another opinion: Since it was a firm dough when it was made, the intention does not matter, even if he subsequently cooked it. At the dough stage, when he made it, it was bread dough, and he is obligated to separate challah. So let us sum up. Now, in the case of sufganiyos, they can be made from a dough kneaded by hand just like bread, the same kind of dough, but with the intention of cooking it. There are two opinions about whether challah must be separated, so we

35:21 Speaker 2 separate it without a blessing. When sufganiyos are made from bread dough, we separate challah without a blessing, because one opinion holds that since I intended to cook it and did cook it, it is exempt, while another holds that it is obligated. So, as noted, we separate without a blessing. That is for sufganiyos. In the case of a cake, the batter is runny, but we bake it. Once baked, it becomes bread, so we separate challah after it has been baked and become bread. We have bread, and therefore there is an obligation to separate challah from the cakes, even though, as noted, the batter is runny. It is called a runny batter. We will see shortly that, with regard to saying the blessing, a little water needs to be added; we will discuss that in a moment. So with cakes, as noted, we make a runny batter but then bake it, and the obligation takes effect because the baking makes it count as bread. Halachah speaks of something called treisa[?]: a watery batter that is poured out and spreads across the floor of the oven. The same applies for us if it spreads across a pan—a pan without oil, where it is not fried—and comes out very thin. It is mezonos. Even though that is baking—a pan without oil is considered baking—the batter is very runny, it is poured, and the result is thin, so there is no obligation to separate challah from it. It does not fall within the definition of bread, either before baking or afterward. As we said, if the dough is not runny but is bread dough, and we bake it, then of course we separate challah with a blessing. If, when making the dough, we intend to cook it, as with sufganiyos, we separate without a blessing. With cakes, as noted, we make them with a runny batter, one we cannot knead by hand. It is not like bread dough; it is a runny batter. If it contains no water at all, only eggs, sugar, oil—all oils except olive oil—and juice without water, natural juice without water, then it is considered kneaded with fruit juice. Eggs, too, are included here, yes? Kneaded with fruit juice. If it is kneaded with fruit juice and no water, there is an opinion in the Shulchan Aruch that it is obligated in challah, but the Shach brings the opinion of the Rosh that it is exempt. Therefore, challah should be separated without a blessing. What is the solution? The simplest solution is to add a few drops of water while mixing it. Then, according to all opinions, this dough is obligated, and if it meets the required quantity, we can separate challah with a blessing. That takes us out of the uncertainty caused by the dispute. So, as noted, by adding a little water, we can separate challah from cake with a blessing. In general, the Shulchan Aruch says to avoid kneading with fruit juice alone; it should contain some liquid. When the Shulchan Aruch speaks of a liquid, he does not mean specifically water, because in his view water is not required in order to say the blessing. It could be milk or honey—a liquid that makes the dough susceptible to ritual impurity. Since we burn the challah, disposing of it, we need to make sure it becomes ritually impure, so that there is a reason to burn it. With challah that remains ritually pure, we face questions about how to handle it. Leaving it is not good, and burning it is not good. That puts us in a complicated situation, so we need to

38:03 Speaker 2 When making the dough, if we’re planning to cook it—as with doughnuts, where challah is separated without a bracha—that’s one case. Cakes, as we said, are made with a soft batter, one that we can’t knead like bread dough. Now, if it contains no water at all, only eggs, sugar, oil—any oil other than olive oil—and juice with no water added, natural juice without water, all of those count as dough kneaded with fruit juice. Eggs, too, count as fruit juice in this context. If it is kneaded with fruit juice and no water, there is an opinion in the Shulchan Aruch that it is obligated in challah. But the Shach cites another opinion, that of the Rosh, that it is exempt. So challah must be separated without a bracha. What’s the solution? The simplest thing is to add a few drops of water while kneading. Then, according to all opinions, this dough is obligated, and if it contains the required amount, we can separate challah with a bracha. That takes us out of the uncertainty created by the disagreement. So, as we said, adding a little water allows us to separate challah from cake with a bracha. More generally, the Shulchan Aruch says to be careful not to knead dough with fruit juice alone; it should contain some liquid. When the Shulchan Aruch speaks of a liquid, he doesn’t necessarily mean water, because in his view water is not required in order to make the bracha. It could be milk or honey—a liquid that makes the dough susceptible to ritual impurity. Since we burn the challah and thereby destroy it, we need to make sure the challah is ritually impure, so that there is a reason to burn it. With challah that is ritually pure, we run into questions about what to do with it. Keeping it is not good, and burning it is not good either. We get into a complicated situation, and therefore we need to

41:08 Speaker 2 Be careful with cakes: add one of the seven liquids. Actually, it’s six liquids, because one of the seven is blood, and blood is obviously not relevant. So one of the six liquids could be milk, honey, olive oil, dew, water—what else do we have? Wine. These are liquids that make the dough susceptible to impurity. We are impure, and when we touch the dough, it becomes impure. Then, when we separate challah, the challah is already impure, and we can burn it without concern. So, as we said, we need to make sure to add a liquid to every cake we make; that is how the Shulchan Aruch rules. If we’re making a large quantity and want to separate challah with a blessing, then even if we’ve already added a liquid—honey, wine, or milk, for example—we should add a few drops of water as well. Those few drops won’t affect the cake’s texture or taste. On the other hand, because water is mixed in, it is flour and water, and everyone agrees that there is an obligation to separate challah. So we can recite a blessing when separating challah from that cake. When can we separate the challah? Strictly speaking, once we add the water and the flour begins to stick together. But we only separate it after the dough is finished—after all the flour has been kneaded and the dough has come together. At that point we recite the blessing, if we didn’t recite it then. With cake, presumably, we won’t recite it at that stage, because cake still needs to be mixed and baked. Only then does it become the finished baked product. And here we need to discuss—

43:53 Speaker 2 In any case, with cake we separate challah after baking. As for the procedure: first, it’s a very good idea to stipulate that only what remains in my hand will be challah. That way, crumbs and the like that fall off won’t be challah and won’t cause a problem if they end up back in the bread, the cake, or the bowl. If some crumbs or a piece of dough that didn’t quite stick together falls off along the way, that won’t be challah; only what remains in my hand will be. Then we can proceed without worrying. Now we begin the separation. As the halachic authorities understand it, when we take hold of the piece to be separated as challah, we don’t detach it completely from the dough. We can pull it away a little, but it should still be connected to the dough. With cookies, we should at least hold the cookie while it’s still among the others, recite the blessing, and then separate it. The act of separation is done after the blessing, not before it. Some authorities say otherwise, but this is the custom that is brought down. It is also good to say, “This is challah.” It’s all right if one doesn’t say it, but an authority writes that one should, so it’s good to say, “This is challah.” Afterward, we burn that challah—that piece of dough or cake. As we said, it is like terumah. It is terumah and may not be eaten. If it gets mixed in with other doughs—if the cookie we separated gets mixed into a basket full of cookies—we need to remember that this is terumah, which a non-Kohen may not eat, and its prohibition is a serious one, punishable by Heaven. So it must be nullified. If it’s a cookie mixed with other cookies,

47:03 Speaker 2 then its nullification is not the usual kind of nullification; with terumah, when it is mixed with the same kind of food, it is nullified in a hundred. Ordinary nullification can be by a majority or in sixty times its quantity. There are different kinds of nullification, and we won’t go into them, but here the required ratio is a hundred. If there are a hundred other cookies alongside that one cookie—a total of 101—then it is nullified. What do we do once it is nullified? We still take one cookie, whichever one it is, and remove it. This mixture is called dimua. We take one out of the mixture and burn it, even though it probably isn’t the one we originally separated. That is when there are a hundred. When there aren’t a hundred, as I mentioned earlier, we need to go to a rabbi, who will arrange for the vow to be annulled. Then challah must be separated again, with all the relevant details. It is a question for a rabbi, and we do as the rabbi instructs regarding annulment of the vow and so on. If, as mentioned, it is difficult to burn the challah, we put it in a plastic bag. I once saw that it is preferable to put one plastic bag inside another. In any case, we put it in a bag and can throw it in the garbage. And as I mentioned earlier, there is an authority, the Minchas Yitzchak, who says that when we don’t burn it but throw it away, it is preferable to separate less than a kezayis. We’ve covered this topic in general terms, and with Hashem’s help, in the merit of separating challah, may Hakadosh Boruch Hu separate us from among the nations and take us to Himself. “Your G-d is a Kohen”[?]. He will take us to the Holy Land, to the Beis Hamikdash, where we will offer the sacrifices, including the daily sacrifices. By Divine Providence, I’m giving this class now on Rosh Chodesh and Chanukah—two Musaf offerings.

49:30 Speaker 2 We have the Musaf offering of Rosh Chodesh. There are no special offerings on Chanukah, but there were special offerings at the dedication of the altar. And when we have the Beis Hamikdash, there will surely, with Hashem’s help, be special offerings, as stated explicitly in Yechezkel. May Melech HaMoshiach redeem us speedily and immediately. Yechi Adoneinu Moreinu VeRabbeinu Melech HaMoshiach Leolam Vaed.