תפילה בשם האם

00:01 Speaker 1 This is Ignis, and today we're going to talk about why we use our mother's name for bakashas, in deference to Hershey's note that he made to me that it's not just about a pad, it's about any bakasha, it's about any tefillah. Why when we're davening for somebody who's still alive, do we use their name and their mother's name and not their father's name? Whereas when we call somebody up to the Torah, when we refer to them in all professional and all Jewish contexts, we usually refer to them by their father's name. Uh, but when it comes to a bakasha, when it comes to davening, we always seem to use the mother's name. We wanna figure out why, and the reason why we wanna figure out why is because of a letter from our year, Taf Shin Lamed Gimel. As we spoke about a couple weeks back, what we're doing now is we're going back through any letters that we missed all the way up until Elul, and then starting in Elul, we're going to finish the Sefer, and then we'll have to look at what we're going to do next after we're finished, uh, the, uh, Chelek Chof Tes. Okay. So we went back in time a little bit to the letter Yud Taf Resh Nun Beis. This is from Chof Zayin Teves. It was originally writ-written in Russian. I don't speak Russian, so we're gonna read the Hebrew translation, the Targum Chafshi, the free Hebrew translation. Uh, and I don't know if anybody has

01:00 Speaker 1 the original in front of them who knows Russian, they can tell me how accurate it is. The Rebbe was responding to a woman who wrote about her health. The Rebbe gives her a bracha that she should hear good news. Also, there should be success in the medicines that the doctor has prescribed for her, that those medicines should be successful. She should live a daily life in line with the teachings, um, of Hashem. And our Torah. I think. And if you keep God's Torah, it will bring you brachos in everything you need, including in good health. Something about this font always gets me. Is this a weird font? I think it is. So, It's just not working today, guys. I'll tell you what it means. It means it's simple that she knows and she keeps the custom that has become, uh, prevalent among the daughters of Israel. And that is to give tzedakah, um, before Hadlakat Nerot, before she lights Shabbat candles on Fridays and on Erev chag. The Rebbe writes, "It should be with a blessing." Okay. Now look at this last line. That's for today. in line with our custom, in line with the custom. The custom is that when we're davening for somebody, we always use their name and their mother's name. And the Rebbe says, "In your next letter, please let me know those names," because when we daven for someone, we daven with their name and their mother's name. The Rebbe has a similar letter to this from Taf Shin Yod

02:42 Speaker 1 Daled. The letter is Beis Taf Kuf Lamed, and the Rebbe writes, You wrote about your friend on Yod Alef Lamed Resh. The Rebbe says, "Certainly you also know the mother's name." Apparently, this person asked for a bracha for somebody and didn't include the mother's name. Maybe they included only the father's name. So the Rebbe says, "Certainly you will let me know the name of the mother." as is mentioned in the Zohar. and also hinted to in Shas. That when it comes to good health, whether it is physical health or spiritual health, that needs to be mentioned in the name of the mother, and then the Rebbe, Baruch Hashem, brings sources. He says, in Shabbos Samech Vav, Amud Beis, in the Panim Yafes at the end of the Ahalot, in the Divrei Torah of the Munkatcher. That's, uh, that's the Sefer, Sefer Divrei Torah of the Munkatcher. And then the Rebbe says there should be a bracha for healing and goes on to the rest of the letter. The reason why I'm showing you this letter mainly is because the Rebbe says, that it is very obvious we use the mother's name for davening, but here he actually gives us a list of sources. This is not the only place he gives us sources. As a matter of fact, there is a sicha where he uses the exact same sources. We're going over to the source sheet now. There is a sicha. You'll find it printed in Likutey Sichos. So of course, here the footnotes are

03:54 Speaker 1 written by the Rebbe himself. This is Likutey Sichos volume two, page five thirty-eight, and the Rebbe says at the end of the sicha that anybody who wants anybody who gets involved now, who got involved, will get involved later, uh, anybody can join a tetl, can send a tetl to the Rebbe with . Anybody can send in a letter to the Rebbe with their name and their mother's name and the amount that they're going to be donating for the project the Rebbe was raising for, and the Rebbe will mention them on the eighty-four. It says, You're familiar with this from Tehillah. David HaMelech says, "You should save me. You should save me. I'm the daughter of your maidservant." So David HaMelech, when he's davening for himself, says, He says, "Save me because I'm the daughter of your maidservant," not invoking his father's name, invoking his mother. Why does David invoke his mother? ... Was he not also the son of Yishai? Ad yu ama bashme ivma. To the point that he had to then say it in the name of his mother. V'lo bashme avuya. Not in the shame of his father and not in the name of his father. So the Zohar says, "Wait a minute, this is the son of Yishai." And I'll add to the Zohar's question. Yishai is one of the people who we say in the Gemara never did Navera his entire life. He had a father worth mentioning when you're davening. And nonetheless, despite the fact that he's the son

06:28 Speaker 1 of Yishai, when he davens, he mentions the name of his mother. So that's the Zohar's question, and the Zohar answers. Ela haukmina d'kad yesi varnash kaumi la li d'kara. When a person wants to be mentioned on high, to mention that they need something on high. Va'alam haf mili di uvadai. They need to use words that are precise, words that are exact, words that are definite. Vadai means definite. Da da ad kilimei v'lei lavuya. And therefore, he mentions his mother and not his father. Not clear exactly what that means. Um, I will tell you that the Minchas Elazar will say what it means. I think, I'm looking from Surly's face, he knows exactly what it means. I'm saying the Zohar doesn't spell out what it means. I think that the implication, the Minchas Elazar also thinks it's the implication, we'll see this in a minute, is that this means that a person doesn't necessarily always know who their father is. You can't be completely sure, but you can completely... You, you can always be completely sure who the mother is. There's always a small suffix who the father is and not the mother. So the Zohar is just saying- And I think this-- And not to interrupt, but I think this is a concept from the Gemara, throughout the Gemara, throughout Shas it comes up, this concept. A little bit. The reason why I'm saying a little bit is because the Minchas Elazar himself struggles with the fact that we definitely don't doubt who someone's father

07:26 Speaker 1 is, um, lehalacha. And I'll tell you why we can be so sure of that. We kill somebody based on who their father is. If you strike your father in front of witnesses, we'll put you to death. But it's a suffix, might not be your father. So it's well established that although this is a suffix, this is a suffix that we are, that we do, that we do ein shen on. We will put somebody to death, uh, on the certainty that a father is a father, just based on the Chazakah that the father seems to be the father, as long as there's no reasom. So, uh, so while that is true, uh, and that's why Judaism follows the mother, if at least one of the reasons why is because it is, is it's a definite thing. At the same time, the Gemara gen-- It's the strange Zohar, because it, it... We generally consider the father a, a davar vadai. We usually consider a definite thing. So the Minchas Elazar himself is not happy with this. He explains, Uh, "I'm getting into things. I'm getting ahead of us." But why not? Who cares if we go in order? There's no rules here. It's our shiur. We can do what we want. The Minchas Elazar says the answer there is, is that the Gemara's understanding of, of father not being a suffix is that when we have no better option on the table, we're going to assume the father's the father. But if all things, all things being

08:21 Speaker 1 equal, we definitely choose the mother over the father because the mother's more certain than the father. So the father has a degree of certainty, and the mother is more certain. If you can daven in the name of your mother or your father, you're going to pick your mother because she's slightly more certain. That doesn't mean the father's not certain. The Gemara recognizes the father is certain. But when we have two options in front of us, we always choose the lower suffix. That's why the Minchas Elazar understands it. Okay. So that's the Zohar. The Zohar is the first reason the Rebbe cites, and that is that we should use our mother's names because that's definitely where we come from. So this would also be an answer to a pan. This would also be an answer to a refuah shlema. We're davening with our mother's name because we know for sure that we come from our mother. Masha'anyain, for sure, our father. There's a letter that's, uh... It's not really a letter, it's a conversation. You guys know the Sefer Melachim Mesivi? It is, uh, it is, it is guilty pleasure reading. You can sit with this book, and it is fun. You, you can read it like a book. It doesn't feel like learning. It's just conversations that the Rebbe had around his table. And, uh, and people ask questions, the Rebbe will give interesting answers. So this was a question someone asked, the shailah, in Siddur Torah Or, kasuv yiskir pleni bar plinis. In the

09:15 Speaker 1 Siddur Torah Or, it says that you're supposed to mention the name of the deceased as the person, the son of or the daughter of the mother. So you use the mother's name by Yiskir. L'cheira hariv chalcham neigach achpir l'chaskish pesh, l'chaske shema av. When in general, there is a rule that when somebody's alive, we use their mother's name. When somebody's deceased, we use their father's name. Now, I'm never in the room for Yiskir. They always kick me out. Baruch Hashem, it should be that way forever, or I'd be a skale. However, for those of you who are in the room during Yiskir, can anybody tell me if this is the minhag? What do people say, the mother's name or the father's name? You don't know? Nobody know-- Nobody's in the room for Yiskir? Great. I'm so glad to hear it. Maybe our listeners will tell us. Hopefully none of them either. Okay. So pleni bar plinis is apparently what it says to do in the siddur, is to use the mother's name. So there are the answers. Ganeitz li haye dever lepel. The Rebbe says, "I was also very surprised by this." Ach lepel neiga ni kfi shekesi de siddur. Well, there might, that might be the answer to the question. The Rebbe says he himself uses the mother's name despite the fact that that doesn't make a whole lot of sense. The Rebbe now explains why it doesn't make much sense to him. BeZohar kasuv, this is our Zohar. Al pasik hashia leven hamasecha

10:13 Speaker 1 l'chila hava b'nei de Yishai yu ad yu ama bashmeit ima v'lo bashme avuya. Ufmi dacha yesi varnash v'ka milo al d'dat kara va'alef k'eima v'lo el avuya. This is the Zohar we read. Shebechan shebechaim dega piydin nefesh kesi shemeim. The Rebbe says, based on this, we see that when somebody is alive and when it comes to a pidyon nefesh, a pans, this is answering our question directly, we write the name of the mother. V'd'lach hamisa kesi sheme av. But then after death, we write the name sh- we write the name of the father. Ach m'kemicha kofim tzirush meirafam. Ein meira laven is kal siddur v'lo her al deref zeh. Misdaman nag amhu kfi shekasiv de siddur. He says, since the Rebbe saw the entire siddur and, uh, didn't make any complaints about it, must be this is indeed the custom. So the Rebbe distinguishes that when it comes to a, when it comes to somebody who's, uh, who's not alive anymore, we do generally use the father's name. The Zohar is only telling us what to do when someone needs help who's still alive. Nonetheless, it seems that our custom is even to use the mother's name when someone's not alive anymore. Going back to our sources up here, the first source the Rebbe brings in the letter in Sicha is to know that Zohar. So we now know the Zohar. Let's take a look at the Gemara in Shabbos. The Rebbe again, in his edited Sicha and also in the letter, tells us to

11:10 Speaker 1 look in Shabbos sixty-six B. We're opening it up. Shabbos sixty-six B. Amar Abaye. This is a series of Amar Abayes that are great. You Daf Yomi guys, you've been through this before, but it never gets less fun, right? Amar Abaye. Amar Eli Ein. Abaye says a bunch of things his mother taught him. So one of the things Abaye's mother taught him, "My mother told me, kol minyane bashme de ima, every minyane should be done in the name of the mother, v'chal kifrei v'sam, v'sam, v'sam la." Okay, so I didn't actually need that second line. I'm actually gonna delete it from our sources because it's just getting in the way. You gotta keep a clean source sheet. Okay, okay. Abaye says that, "My mother told me any minyane should be done in the name of the mother." I brought you Rashi. Kol minyane is called Lechishes. Any, uh, incantations. Whenever you're casting a spell in order to cure somebody, you should always cast the spell using their mother's name. What does it mean, bashme ima? Pleni ben plinis. It means his name, ben, his mother's name. So the second source the Rebbe has for this idea that when we daven for somebody, use the mother's name, is Abaye's mother says that whenever that somebody's casting a spell or using an incantation in order to heal somebody, they should, uh, they should use the mother's name. I will mention to those of you who are raising your eyebrows, are we allowed to cast spells? Lechish halamakah is

12:12 Speaker 1 not necessarily us. This is, this is, this is its own shiur, but it's not necessarily forbidden to cast a, to cast a spell on a, uh, on a, uh, on a wound. And this was once a common practice The third source that Ever brings is the Panim Yafes in the end of Parshas Balak. It is literally at the end of Balak, so far at the end that it is labeled Shlach in the books because Shlach appears on the same page. It come-- The Panim Yafes is based on a Pasuk where, at the end of Balak, Miriam gets tzaras.

12:39 Speaker 2 Who, who is, who is the Panim Yafes?

12:41 Speaker 1 Oh, shoot. Oh, it's... I know. Never mind, I do know. It's the Hafla. The Hafla is the Talmud of the Maggid. So the Hafla is the same Pinchas Horowitz that the Talmud of the Maggid. There's actually an awesome story with the Hafla, that he was sent to Berlin to be a, to be sort of a, a Rebbe in Berlin, and he was worried that, he was worried that you couldn't be from in Berlin, that there were no good Jews there. The Maggid, I believe, is the character in this story, I think, but I might be wrong. One of the, one of, one of his elders, Pasul the Maggid, put his head down and thought for a minute and looked up and said, "I've just visited every house in Berlin, and they are Yirei Mishleyim." So the Pin-- He was known for, uh... Anyway, he, um, he's known in the, in the, in... He's known in Velt. I mean, people outside of Hasidic circles don't know he was a Hasid. He was a big Hasid of the, of the, of the Maggid himself. But, uh, but he's known for his, uh, he's known for his Peirush on Talmud. He's all over the Gemara. In any event, he wrote the Panim Yafes on the Parsha. Okay. "Al na'ati hi kames she'betese medech imi veyechel chatsi besarah." This is the Pasuk in Parshas Balak where Aaron is begging Mesha to daven for Miriam, and he's-- because Miriam got tzaras. So Aaron tells Mesha, "Please don't let her be

13:37 Speaker 1 like a dead person," because somebody who has tzaras is like a dead person. "Asher betese medech imi," like a dead person who leaves their mother's womb. It's, well, I don't know, what does that mean? "Veyechel chatsi besarah," will have half of their flesh eaten away. Rashi has, like, three explanations of this Pasuk, but the Pshat doesn't make a whole lot of sense, something that you don't usually think about until you see it out of context. But in Pshat, it means let her not be like a dead person who leaves the, who leaves the, uh, the womb of the mother, and that her flesh should be half-eaten. One of Rashi's three answers for what, for why he invokes the mother's womb is that, "Asher betese." Rashi says, "Miachar sheyatze lemech imi shel zeh sheyes ke'acheichech beyadei la'azer ve'einei'ezreha einecha chatsi besareish achid basaro." He says to Mesha, basically, "Look, you're her brother. Since you two came out of the same womb, you both come from the same mother, you have a spe-- and, and you have a special power to help her. Not helping her will be like eating half of your own flesh." That's how Rashi understands this Pasuk, is that if you don't help her, since you come from the same mother and you can help her, it will be as if half of your flesh is eaten away because she is your own flesh. Now, the Panim Yafes says over here, the Hafla, says that there was already a rule from long ago

14:36 Speaker 1 that we don't call Miriam Mesha's brother. Mesha, um, of course not. We don't call Miriam Mesha's sister. This is the Gemara in Masechet Sota that says the reason why she's called, uh, she-- the reason why she's called, uh, Aches Aharon was to, uh, mention that she had similar levels of nevua, but, uh, the Hafla brings a different Peirush. "Matikach Miriam leviya acheis Aharon. Api lashon haZohar, shela'achesh nisa laMesha nikra ish Elokim, ve'ein kved l'krei la beshem acheisah." This is a little more insulting. This is the Zohar. The Zohar says that Miriam was called Aches Aharon. She was called the sister of Aharon. Why not the sister of Mesha? Because after Mesha ascended and became an ish Elokim, he went to such a spiritual level that it wasn't respectful anymore to call anybody his sister. It wasn't respectful to mention him in human terms at that point. "Ela kevech shema legedel azas chaysin nishemasai, ava bebasa dei shehu chelek ha'em k'neida al kein. Amar melech imei vekvar amar chaza sh'kalach lan tfilas lekiyam briyas haguf besheim imei vetfilas aliyas nishamas besheim aviv." To summarize what we just read, it says that when it came to Mesha's neshamah, Mesha's neshamah ascended to such a level that you couldn't call Miriam his sister anymore. However, his body was still derived from his mother. Therefore, Aaron wanted to invoke the fact that Miriam and Mo-- that Miriam and Mesha are brother and sister and inspire Mesha to help her, but needed to invoke it in a way that didn't

15:44 Speaker 1 directly draw a line between Mesha and his sister spiritually, because the Zohar already has a rule that Mesha ascended to such a height that she couldn't be called his sister. So Aaron goes back to the mother because when it comes to Mesha's body, not his soul, his body is still the body that came from the same womb that Miriam came from. Therefore, he says, the Gemara says in Masecha Shabbos that since the body itself is largely attributed to the mother, that this is why it says in the Gemara in Masecha Shabbos that all Lachashim and Tfilas for, uh, Kiyam Briyas Haguf, for keeping a body healthy, should come from the mother's side, the reason being that a person's body is mainly attributed to their mother. So if I had to, uh, I made this a little convoluted. Let's make a straight line. The straight line in Panim Yafes is that a person's soul is attributed to, I don't know, but the person's body is mainly attributed to the mother. Since the body is said to mainly come from the mother, when the body is not doing well, we daven in the name of the mother. And he says, "This is why we use the mother. This is why in Masecha Shabbos it says that we, uh, should call Lachashim ve'Tfilas kiyam briyas haguf is besheim imah, is specifically in the name of the mother." And then he, and he ends by saying, "If Tfilas aliyas haneshama," anytime we wanna give an Aliyah to a neshamah,

16:44 Speaker 1 we use sheim aviv, not the mother. So the neshamah, I guess, is mainly derived from the father in this, in this setup, and the, and the body mainly from the mother. This does line up with our understanding of the Gemara, of where, uh, of where a baby comes from, that the mother produces. The mother, uh, gives all the red parts, the father all the white parts. I guess most of the Kiyam Haguf would be from the mother's side. That's just the Derash Afshar. Point is that what he's saying here is that when we daven for our bodies, we daven for, we daven, we use the mother's name. When we daven for our souls, we use the father's name. This would also explain the Rebbe's surprise earlier when he said that it would make sense by Yisker, when we daven for a neshamah, to use the father's name. Uh, 'cause it looks like from this, uh, it looks like from this Panim Yafes that whenever we talk about a neshamah, so someone's not alive anymore, we're talking about a Matzeivah, we're talking about Yisker, we're talking just about a neshamah, not a guf, it sounds like then we would use the father's name, not the mother's name. A question that I have hanging over this that I don't have an answer for is a pan is a Pidyon Nefesh, which is a soul. So then that would lechayrah go after the father's name. I don't have an answer, but it's something we can discuss afterwards. The

17:38 Speaker 1 last thing that I wanna show you is the Minchas Elazer. Minchas Elazer has basically two answers. I'm gonna show you one of them and tell you the other one because it's four pages long. So the one I'm gonna show you is quite quick and short, and that is the thing that I told you already. Says, uh, over here, "Eit kasha." I have a question on the Zohar. So the Minchas Elazer quotes the Zohar that we discussed. "Eit kasha. Ta chatav lan b'mortera zeh nibbas ruva." During, according to the Torah, we hold that we follow the majority. In the majority of cases, "Lehachshin ekla ad de'malava bivu." We don't, we're not worried in general that someone is not the father because most people claiming to be fathers are fathers, as it says in the Masecha. "Zchura gam dedach li lashon." Okay. "Heicha de'lei efshar sheaynim." It's different when it's "lei efshar" of some "pnim nare." Meaning that we rely on Rov. We rely on majorities only when there's no other possibility. If we can be sure of something, we never rely on Rov in the case of a vadai. So if we can be sure, we don't rely on majorities of Halacha. "Keven de'efshar lahaskim besheim ima." Here, he can choose to use his mother's name. "Al kein yesh lemerit lehisker beshema de'vade gamur." That mentioning her name is better 'cause that's a vade gamur. "Mi yasteh ve'shela sei," that would be better during his davening. So that's something we explained outside before. Now you're seeing

18:35 Speaker 1 it inside. The other answer the Minchas Elazer gives, which he gives at length over these next three pages, is that there's a rule that "einei, einei gvoros nimtakin al libe sharshem." You can only fix Gevuros where they come from. When there's stringencies in the world which can cause disease, Rachmana Litzlan, and other negative things, they come from, they can only be fixed at their source. What is the source of Gevuros in Kabbalah? Gevura comes from Binah. That inferred that there are "chamish," there are five Gevuros in Binah. That's the source, that's the at least proximate source for Gevuros. The truth is there Gevurah is in Atik too, which is something that Hasidism introduced, but, uh, but the, the proximate source for all Gevurahs is in Binah. As I'm sure you're familiar, the father corresponds to Chochmah, that's Av, and Binah is Im, which is Imma. So he says the other, which is Binah. So he's the Min Chasal says, the other reason why I wanna daven in the mother's name is because the mother is actually the source of all the Gevurahs that hit a person in their life. So all the hard times you get, you can blame your mother. All of the hard things that happen to you in your life come down through Supernal Binah, comes down through, uh, Imma Ila, the lofty mother. And if I wanna fix those, I have to go back to where the problem started. The problem started back at my mother. So I invoke my mother's

19:35 Speaker 1 name in order to sweeten the judgments which originally come from the mother's side in the first place. So what we have here in summary is the Rebbe, when he talks about using the mother's name, he brings three sources: the Zohar, a Masecha Shabbos, Panim Yafas, and in Munkatcher, uh, from the Minchas Elazar. The Zohar said that anytime we talk-- anytime we daven for our, for our health, we need to use a definite language, certainty. And we explained using the Minchas Elazar that what that means is that the mother is a sure thing. A father is just a Ruv. It's a good Ruv, but there's nothing better than a sure thing, so you use the mother's name because we're sure who the mother is. We saw Masecha Shabbos on sixty-six B, where the Gemara said that every time-- Abaya said that his mother taught him that every time we daven for somebody, we use the mother's name. We didn't necessarily have an answer for why. We sort of saw why in the Panim Yafas. The Panim Yafas says the reason why Masecha Shabbos says to use the mother's name specifically is that the mother is the main source of the body of the child, whereas the father is the main source of the soul of the child. And finally, in the Munkatcher, in addition to explaining the Zohar, we saw an additional reason, which is that the mother corresponds to Binah, and that all Gevurahs, all judgments come by way of Binah, so we have to

20:34 Speaker 1 fix the Gevurahs at their source. We have to fix all these stringencies in the place where they come from. Okay, that's it.

20:43 Speaker 2 Awesome. Three comments. Uh, comment number one: It seems like from the Rebbe's, um, letter, I think it was the second letter that the Rebbe wrote. I think from the second letter, it seems like there is a concept of writing, um, in upon names of deceased people.

21:00 Speaker 1 It does sound like that. I came across that in a few places, where the Rebbe give, gave her else when you write a deceased person's name in upon, you use the father's name. And, um, I've never heard of such a thing. I don't know.

21:10 Speaker 2 Like, what would be the purpose of mentioning a deceased person in upon other than-

21:14 Speaker 1 Not sure.

21:14 Speaker 2 I don't know, like-

21:14 Speaker 1 Maybe you could mention-

21:15 Speaker 2 They could have a

21:17 Speaker 1 It could be that they're just mentioning that the person's not alive anymore. Like, like the idea, like to inform that it's writing after the

21:24 Speaker 2 Oh, I see.

21:24 Speaker 1 Passing of so and so or the yard said so and so.

21:27 Speaker 2 That was number one.

21:28 Speaker 1 Maybe, yeah.

21:28 Speaker 2 Two is... No, I don't know, I was just thinking about it. Number two is-

21:31 Speaker 1 Yeah.

21:31 Speaker 2 You know, Abaya has an interesting, um, connection to his mother, to the Amar Li Aim situation, right? So if I'm not mistaken, the Gemara, we have quite a few times that Abaya is the one who quotes Amar Li, Amar, Amar Li Aim. And the story based on that, if I'm not mistaken, goes based on that his, um, that his, uh, he, he was adopted by a woman, and she, like, raised him, and he had forever great, great-- He was forever grateful to her, so he called her mom, and he therefore called her Amar Li Aim. So I don't know, maybe Abaya is a little bit on the bias side when it comes to Amar Li Aim. That's my second comment.

22:04 Speaker 1 I don't remember how it works exactly, but I believe his name's an acronym for He Was Adopted. Abaya is-

22:09 Speaker 2 Correct. Correct.

22:09 Speaker 1 Yeah, I don't remember what the acronym is.

22:10 Speaker 2 He was adopted.

22:10 Speaker 1 But he's definitely adopted.

22:11 Speaker 2 And in honor of his adoptive mother who like really raised him into care, and he says he's always, he's the one who quotes Amar Li Aim. And then the third thing I wanted to comment on, and then I just realized, uh, something popped up on my screen. I have a meeting I have to run to. But, um, the third thing that I wanted to comment on was the concept of it's interesting that the Rebbe says that I say as it says in the Siddur, even though it seems like it's a mistake. Like, how far do we go with that? Like, how far do we go when we know that there's a mistake? I know that, that, you know, that, that, you know, corrections in certain... There have always been people that have taken like corrections, let's say, whether it was in Tanya that it was supposed to be something else. Like, you know, there's like sometimes there was like really the intention was something else, it could be like a Torah squadron or something. That there are people who always looked at those Torah squadron and did great Limud in those Torah squadron. That if it says it in the book, there must be some reason. They tried to find the Limud to try to make the Torah squadron a, a, a real sheet of some sort, even if it's not. It's just interesting to... It's not a comment, but it's interesting the concept of the Rebbe saying, "Yeah, you know what? It's a Pella.

23:07 Speaker 2 Doesn't make sense, but that's what I say 'cause that's what it says in the Siddur." Like how far do we take it?

23:11 Speaker 1 I'll just add that in, uh, I'll just add that in addition to him saying that that's what it says in the Siddur, he seems to need a second degree of proof, which is So, so it's not just that it's there, it's that he says that since the Frieda could ever learn the whole Siddur and never pointed it out, Mistamah, it was also his Minag, uh, to do what it says in the Siddur.

23:29 Speaker 2 Interesting.

23:30 Speaker 1 So I, I don't know if it's enough to just see it in a book and imagine-

23:32 Speaker 2 What does it say in the Till Hashem, though? In the Till Hashem Siddur.

23:35 Speaker 1 I don't, I don't think I have one here. I don't have one here. Um, worth checking. But, uh, but yeah .

23:40 Speaker 2 'Cause the Till Hashem was the corrected version of the Torah.

23:43 Speaker 1 Right. So I, I know for sure that there are several places in the Torah where the validizations of wrong are used differently, and the Rebbe didn't use that validization. He used the correct one. So I don't think it just being written down is enough for the Rebbe to do it. I think the fact that it's written down and it's sort of obviously there and the Frieda could have never said anything about it is what makes it enough for the Rebbe to say there must be something to this.

24:01 Speaker 2 Beautiful. Thank you very much.

24:04 Speaker 1 Thanks, everybody. Abaya is Asher Bechor Yirucham Yasim. That's exactly what I was looking for.

24:10 Speaker 2 Thank you.

24:10 Speaker 1 Wikipedia. Hesheia somewhere. Nice.

24:13 Speaker 2 Yeah. Fourteen four.

24:16 Speaker 1 Nice. Nice.

24:18 Speaker 2 Take care.