מקצועות לנשים יהודיות

00:01 Speaker 1 Okay, this is Icarus, and we are looking at a letter from the year תשל, exactly fifty years ago, give or take. The label on it is תשל, so it could have been exactly fifty years ago, as we are in תשפ"ד. Uh, we don't know exactly what the date was. The letter is יטטקפ, and this one, as a little bit of a shift from our last couple letters, is not about the Yom Kippur War. This is actually about a follow-up question that was asked on a sicha from the Rebbe. So this is going to be one of our shiurim where we are-- look at maybe one or two letters that have a theme and then really look at the sicha that these letters are spinning off of. So the Rebbe said a sicha, we're gonna look at that sicha together in a little bit, but the long and short of it was, the Rebbe said a sicha on ב תשרי of תשל, where he said that the main job of Jewish women is to be involved in chinuch. That chinuch of children is their main job and that everything else is a side point. Apparently, he got some pushback from that, from the hanhalla of Bais Rivkah, which is not where you would expect that pushback to come from, but that is where it came from, is that somebody who was in charge over at Bais Rivkah, uh, asked the Rebbe a question about it. Doesn't say what her question was. They also printed this in

01:00 Speaker 1 before it turned into Igris and before it made it into the Igris volumes and there, too, it doesn't say what her question was. It just says that she was asking about this sicha. But from the Rebbe's answer, you can see that perhaps there was some pushback. So here is the Rebbe's answer to her question, uh, that is that the Rebbe said a sicha saying that Jewish women are supposed to be mainly involved in chinuch and not in, uh, other jobs, not in other fields, and, uh, he-- and he was-- uh, somebody from Bais Rivkah asked a question. So the Rebbe writes back to the hanhalla in Bais Rivkah who asked this question, . The Rebbe says back, "I don't understand your question. You are running Bais Rivkah, you're working at Bais Rivkah. Don't you know why Bais Rivkah was founded by our Rabbeim? Our Rabbeim, our Rabbeim founded Bais Rivkah in order to produce teachers and, and, uh, and guiders. Guiders, teachers and guiders." People would be guiding people in . Bais Rivkah was founded in order to create-- in order to fill a void. There was a void at the time of qualified women to teach Jewish studies. It's, uh, still a problem that a lot of-- that a lot of Jewish places, they have male teachers for everything because they don't have enough qualified women to teach. So the Rebbe says one of the main ideas of Bais Rivkah, according to the Rebbe, the main idea of Bais Rivkah founding Hasidisha schools for

02:07 Speaker 1 Hasidisha women, was to create a army of Hasidisha teachers who were women, so they wouldn't have to be taught by the men. The Rebbe goes, what are you asking about the sicha where I said that's their main job? That's why Bais Rivkah was founded in the first place. Then the Rebbe, uh, allows a little bit, a little bit of wiggle room. He says, . The truth is that we ask for this in general from Nesher Chabad . Obviously, this is not going to apply to everybody as a blanket rule. Each person's going to have different kehas, different abilities, and, uh, we need to look at each person individually and decide who's fit to be a teacher, what kind of teacher they're fit to be, how much of their life should be dedicated to chinuch and in what way. But the overarching idea that a Jewish woman's main job in this world is to be involved in chinuch is absolutely something the Rebbe is willing to stick with as a shita. Of course, he is. He said it in a sicha. Uh, this reminded me when I saw this letter, this reminded me of a letter that we didn't get to cover from last year. This is one of the last letters from last year, was said in, uh-- was a letter written in Beis Elul of תשלג, where here the Rebbe gives some interesting advice that isn't exactly the same as what we have in the previous letter. You can maybe bounce them off each

03:09 Speaker 1 other. Uh, the Rebbe writes here, . He's writing to a certain woman . This woman had informed the Rebbe about a certain situation she was in, and God says that I believe her situation had something to do with her pregnancy. So the Rebbe first gives her a bracha that she should have an easy pregnancy, an easy birth, healthy children, uh, that the child should come out healthy in its proper time, and everything should be, uh, in a proper way and in an easy way. So he first wishes her a bracha. but in response to her question, move on, the Rebbe says . Your first job is to make sure your children have a proper chinuch. and of course, in general, your main job is to be the ekeres habayis, the mainstay of the house, and to make sure the house is full of Torah and mitzvos. only after that as long as the doctor says this won't affect your health. This is not a blanket rule, by the way. Not every woman has to check with her, uh-- check and get a physical before she, uh, before she goes to the workplace. This woman had some sort of health problem. So the Rebbe said, "Only after speaking to your doctor and making sure that you are healthy enough for it," only go work in a school when you're sure your house is in order. This is a slightly different idea. This is the Rebbe saying here that someone who is involved in chinuch can't go

04:26 Speaker 1 out and teach, uh-- can teach in these schools if they're not sure that they have enough time to take care of their chinuch of their own children. Which I think is probably some of the ways in the conscious of just about every teacher, uh, teachers of adults and teachers of kids, is that you go out and teach the whole world and you wonder if you're neglecting teaching your family. The Rebbe says here a woman's first priority is not even to teach in a school. Her first priority is to make sure that she's teaching her children. If her children are taught properly and being raised properly, then she goes on to teach in a school. And as the Rebbe says in our letter above, her main tafkid is in the area of chinuch, I guess beginning with chinuch at home and then expanding to chinuch in other places, uh, all the way down to the lecture circuit. But chinuch is the tafkid of a woman according to the Rebbe in these two letters. Uh, that's, that's the main job of women-- of Jewish women is to be controlling education. And, uh, I know that to the Western mind, I don't think to our minds so much, we're, uh, we're Hasidim who are biased to start off with. But I do know that the-- to the Western mind, this does not sound good. I understand that. I understand that, uh, that this is, that this is not my most progressive shiur, nor are these the most progressive

05:24 Speaker 1 letters we've ever looked at. But at the same time, I do think, and I'm not gonna justify this deeply 'cause I don't think we need to justify the Rebbe deeply. I wanna say just one line of justification, which is that in our culture, uh, there is nothing higher than chinuch. That's what we value the most. So saying that a woman's job is chinuch in a culture where chinuch is the only thing that really matters, is saying that women have the most important job. The reason why in Western thought this is a, this is a, this is a knockdown is because in Western thought, education just isn't that important. Education isn't important relative to, you know, making it big and pursuing and ending up on a stage. But in a culture where chinuch matters most, saying that women are the center of chinuch is not remotely a chauvinistic idea. It is, uh, it is carving out an area for women in the area that we care about most. But- That is a side point. The point that I really wanna get into is that these letters were both revolving around, at least this letter. This letter was really bouncing off a that Rebbe said that was apparently controversial enough that even the administrators of Beis Rivkah wrote to him saying, "Are you sure you wanna pigeonhole women like this?" So why don't we look at the ? It's a long , but it is a fascinating one. I'd like to spend all of our time together

06:19 Speaker 1 today looking at some of the in the . was from , and the Rebbe talks about Hannah. Uh, Hannah, the prophetess Hannah. Why do I say prophetess? Near the end of the , she does say a prophecy, so the Rebbe is willing to call her a prophetess. This is Hannah, who was the wife of Elkanah, who was the mother of Shmuel. You know the Hannah story more or less. I mean, the, the, the, the major parts we think about every time we daven Shacharit quietly, right? Hannah doesn't have any kids. She shows up to Shiloh, to the Mishkan there. She davens silently. Uh, Eli the thinks that she's a shiker, uh, but really she's . Really she is, uh, really she's a worthy woman, and he gives her a , and she gets what she wants. She ends up with a very holy child who she dedicates to Hashem after three years. Now, there's an interesting in this story, and the Rebbe really spends a whole talking about it. The is that the Rebbe says in a nutshell, that we don't know a lot about Hannah's life. We don't know everything that happened in her biography. We have, uh, maybe a couple in the entire Tanakh about what Hannah is and what she did. We don't have a ton. It's not like the story of . So the Tanakh, the-- Hashem is very careful in telling us what we need to know about Hannah. One of the details that Hashem tells us is apparently a

07:20 Speaker 1 little irrelevant on the surface, and that is that for two years prior to her bringing Shmuel to the Mishkan for his third birthday, she wouldn't go to the Mishkan with him when her husband would go. She used to go with her husband. She and her husband, the whole family, used to go to Shiloh, and for the two-year period when she was raising Shmuel, she didn't bring him. And the Rebbe wants to know why that's an important detail that she didn't bring him. The is here, but I'm gonna know she said, . That's not the I wanted. I'm sorry. Where's the I wanted? Over here. Hannah . Sorry, Hannah . Hannah did not go up in those years. she said to her husband, . "I'm not bringing him up until he is weaned. I'm not bringing the kid to Shiloh until he's weaned." And Elkanah has no problem with this. He goes, "Go ahead, do whatever you want. You can stay at home. You don't have to go to Mishkan. You don't have to go to Shul until the kid is ready to, uh, is ready to be weaned." So the Rebbe wants to know why this is an important detail. And the Rebbe says, . "Think about the following." You should really understand that, uh, it's very important for a Jew to go up to a . To go visit the Mishkan is a very, very important thing. It says, Um, you both-- You come to see and you also come to be seen. I'm

08:24 Speaker 1 summarizing, but you can read along with me. I just don't wanna read everything in Hebrew 'cause it's a long . Uh, implies even more when it comes to going to with Elkanah and his family members, which would include Hannah. These are some of the most special people in the entire world. This was an opportunity to go to for Rosh Hashanah. This was an opportunity to go to, uh, to, uh, seven-seven-day for Tishrei, and then some, right? This, this is a big deal. This is the Mishkan with the Tzadikim. Very special place. And Hannah is also a very special woman, the Rebbe goes on to say. She's a Nebiah. She's a prophetess. So she's someone who would really appreciate the experience. She is not someone who's just a, uh, an average goer to the Mishkan. When she goes, she's able to do things. She davens there, and what she davens for really happens. So Hannah's a holy woman. She's going to with a holy man. These are holy people going to do a holy thing, and nonetheless, she doesn't go for two years and she decides to stay home because she has to mess with her kid until her kid is ready to go on . The Rebbe says that makes no sense. Makes no sense because there were two options. The first of all, Elkanah, he was very wealthy. He was . He was a rich guy. So Elkanah could have hired all sorts of people to help them along the way. Could have hired

09:26 Speaker 1 a, could have hired a and all sorts of people who would help them. They could have all gone together, and there'd be someone to watch the kid on the way up . However, they were worried that this would be difficult for the boy to travel. Another option the Rebbe says, and there's some English here, I love when the Rebbe does English, says, uh, babysitter. Could have hired a babysitter and left the kid at home. Leave him at home with a babysitter for a couple of weeks while she goes to do a . She's a holy person. She's not, she's not a regular woman. This is a, this is a, for all intents and purposes, one of the greatest Jewish people ever to live, was Hannah. She could have totally justified leaving her kid with a babysitter. nonetheless nonetheless tells us the that Hannah did not go up to Shiloh. She stayed at home with her son, Shmuel. Why? She was worried about even with all these things that could have happened on the path or by having somebody else switch out her job and take care of her responsibility for a while, said that she understood that none of these things would be an accurate-- would be an acceptable substitute for what she could do educating her child in her house, and she therefore recognized that her experience in Shiloh was not as important as doing something that only she could do well. That she was going to be the best at educating Shmuel in

10:39 Speaker 1 that home, and therefore, that meant no Shiloh for her, and this was something that she understood and that Elkanah understood. Elkanah, heaven's ace, Elkanah understood this too. He didn't try to protest Hannah and say, "Hey, maybe you should go. Don't you think we could just get a babysitter?" He understood that she's gonna be able to do a better job at home than she would be able to do on the road and a better job than any babysitter would be able to do. That is, that when she ultimately brings Shmuel to Shiloh at age three, the reason why she's able to give him to Hashem and he becomes the prophet he becomes, is in the merit of the fact that for two years, she sacrificed her trip to Shiloh to raise him to become the kind of child that he should be. You can see where the Rebbe is going with this. It's not just that Hashem agreed with what Hannah did, God didn't just agree with her decision, God wrote it into the Torah so that other people would know that this was the right decision. Meaning, it's not just that Hannah did a , that Hannah had this really good idea, "I'm gonna stay home and raise my kid and not go to Shiloh for two years." God saw what she did, agreed with it, and agreed with it so much that he put it into so that everybody for generations would know that if the choice is staying home with your kid and

11:50 Speaker 1 educating them properly or going to Shiloh, that the correct thing to do is to stay home with your kid and educate them properly, especially for women for whom this is their particular and their particular ability when it comes to raising Jewish people. A woman can be involved in all sorts of wonderful things. A woman can be very special. She can be involved in all sorts of important things. She can be very, very important. At the end of the day, even when we're talking about a prophetess, and even when we're talking about somebody who is good at going to Shila and getting her questions answered, there's no for her to leave her child in a way that the child won't be educated because of course that is her main . Now we're gonna start-- I've, I've been doing a lot of reading inside of it, doing a lot of skimming 'cause it's a long . Let's read a little bit more carefully inside when we get to these sections. The Rebbe says this is a model that every single Jewish woman should follow for every generation. That's why it's in Tanakh. This isn't like those who make mistakes, 'cause they think that a woman-- that people think that women need to-- the Rebbe's talking about, about, well, very-- I don't know. The Rebbe's talking about the feminism of his era. Things have changed a little bit since then, but the idea is still out there. Um, women think that they need to do everything that men

12:58 Speaker 1 do. There are some women who think that they need to have the exact same job as a guy. The same way a man leaves the house very early in the morning, and he comes home exhausted very late at night, she has to prove that she is not less than them. Look, I can also wake up early in the morning and come home exhausted. Until there is a error in the entire world. People think that somehow comes to a woman only when she mimics a man, and of course, that is not the case. This is what the Haftera is coming to teach us, says the Rebbe. This is not correct at all. This is devaluing the important that Hashem gave women. Hashem gave women a special role in the world. That's not, not an inferior role, not even an equal role, a very special role in our most important area. is what matters to us most, and Hashem gave this to women. And, uh, this is, this is creating an error by believing that this shouldn't be their area. Hashem gave them something that is more important than going up to Shila. And if you want proof, look in our Haftera. So if you wanna know what really matters, what does real-- what really matters? Going to Shul, going to Seven-Seventy, going to the oil, going to Shila, going to the Beis Hamikdash? No, what really matters is of the children. The fact that our current society does not understand that does not mean that we

14:21 Speaker 1 don't understand that. We know what matters. What really matters is educating children, and men are given the inferior job. Even encouraging other people to go to Shila, which was what Elkanah used to do. Elkanah used to walk from town to town telling people, "You should come with me to the Mishkan." Even that is less important than staying home and making sure her kids are educated. None of that, that is going to a holy place and encouraging other people to go to a holy place, rises to the significance of a woman staying in the home and ensuring that the ch-- that the home is based on Torah and mitzvahs. Specifically when it comes to . When you look back now at the second letter from the year , this makes a lot more sense what the Rebbe is saying, 'cause the Rebbe is telling this woman who's involved in , who's involved in teaching Torah, that I don't want you going back to teach at that school unless you're sure your home is in order. This is exactly what he said when he says Hannah did. Hannah was not just in charge of going to Shila. She was in charge of encou-- she was in charge of encouraging other people to go to Shila, and nonetheless, she recognized that her first priority had to be her son, making sure his education was proper, and only then to help with other people with their education. So this letter very much reflects what the Rebbe is saying in

15:24 Speaker 1 the , so much so that it's hard not to call this a . Given that we have two letters from it in a , I think this is a pretty clear from the Rebbe. As we've spoken about many times, We've spoken many times about the idea that, uh, when the To- when the Torah lists families, it doesn't really list their numbers. It just lists their, uh, the family numbers. The reason why the Torah always lists the Jewish people by their families, not by their individuals and by just the heads of the families, is because the most important thing to the Torah is the family, is the family unit, not the individuals and how the individuals express themselves. the Rebbe says in . We need to therefore, uh, emphasize and to mention at least in a, uh, in , at least in a brief way, and at least in a hinting way. We're in a time right now where we need to speak only about the merits of the Jewish people. But we have seen negative outcomes for the family from the fact that women have engaged in a chase down and have therefore neglected their responsibilities in the house. This creates a division between the parents, and the children. This creates a divis-division between the parents and the children. Uh, now everybody lives in two worlds. They live in the outside-of-the-house world and the inside-of-the-house world. One doesn't recognize the other. It's like the children and the parents are living in separate worlds, and the

16:53 Speaker 1 parents are living in separate worlds from their children. The Rebbe says that a lot of, uh, the destruction that we have in the family unit and in, uh, and in America and in the Western society in general comes from this mistake of taking women away from the thing that they are best at and the thing that is most important, which is within the house. Let's change it then, says the Rebbe. Let's make an insur-an, an assurance that the husband will do his portion, and the woman will do her portion. Which is, the Rebbe says this in parentheses, It's very likely, says the Rebbe, that the woman's job is more important. matters more. It's not because she's not important enough, not because she's not good enough to be out there in the business world. It's the opposite. It is specifically her who was given the responsibility of educating the boys and the girls from the time they're very young, from the moment they're born. It's actually her job to engage in of her children nine months before they're born. Since the baby eats what the mother eats, the mother is in charge of educating her children even before they're born, and obviously this is a responsibility given to her. When she's careful about what she eats, she then educates the children even in utero. This idea that comes to a woman when she forgets all of this. A, uh, what is this? A . I'll go to professional. When she thinks that when, uh, when it

18:16 Speaker 1 becomes a go to professional, she becomes a good professional, that's the best way to do things. She may be able to... She'll make more money, she'll be a professional. How does a woman should not-- A Hasidisha woman should not see becoming a professional and making money as being a good thing. She should see it as a that she has, that she has descended and she has fallen. This is a dishonor to her, to her value, to the things that she's good at, and it also is denying what she was, what she was created with the ability to do. And in addition to that, it damages Jewish families. The most as we, as we have at least mentioned in . There's incredible heartache to this thing. A person sometimes sees a situation, the Rebbe's talking about himself, and he sees exactly how to fix it. Says that the Rebbe says that, "I find it, I find it, uh, it, it hurts my heart," says the Rebbe. "It's a heartache that I see a problem, I see the solution, and there are some Jews who spend all of their time trying to remove women from the thing that they would be best at." They're trying to make them into or a . They wanna give them Aliyot to the Torah. They wanna make them add to a minyan. The Rebbe says, "I consider this," uh, the Rebbe says, "This hurts my heart. I call this heartache." They make a whole parade out of it. That people are

19:38 Speaker 1 raising women to a certain level, to their appropriate level. Everybody should celebrate. Women are now reaching a Besides the fact that this is against . Meaning the Rebbe's setting aside the Halakhic issues, saying, "Let's set aside the fact that it's against Minch, that there might be a issue." I'm adding those words. But the Rebbe is saying, "Halakha aside of the possible Halakhic problems, there's also such a, uh, besides that, there's also a deep Hashkafic problem." This is hurting Jewish families. And Jewish families are the root of the entire Jewish people. Her main is to be the . So people are very excited about uprooting this, and the Rebbe says, "Besides the fact that I think there are Halakhic and Minich problems, there's fundamentally a destruction of the Jewish people problem, and that this needs to be repaired." So you can imagine a Sikha like this, we're not gonna continue reading all of it, but I did send you the whole thing to read. It's a strong Sikha, and the Sikha did get responses. People wrote to the Rebbe saying, "What? This, th-th-this is pretty extreme." And the Rebbe's response was the Reb- the Rebbe made Beis Rivkah for this, to create, to create Morahs, to create Madrichas, to create people who were good at Chinuch because this is what women are supposed to be good at in the first place. The Rebbe says, "I admit not every woman is fit for this job exactly. You have to figure out where she belongs in the world,

20:53 Speaker 1 and you have to find the best way for her to express her natural ability for Chinuch." But yeah, the Rebbe says loud and proud, "Women are, uh, w-w-women, women were created by Hashem because it-- with specific to be good at Chinuch, to be good at education. And because of that," says the Rebbe, "without any reservations, they should be doing that." And in addition to that, that's the Rebbe says, "Hayitakhan" in one place. He says definitely in another place. The Rebbe says throughout the Sikha that he believes that this is a fundamental part of the Jewish people, and not only that, very likely more important than any other role for the Jewish people. So women were given by Hashem, not just a unique role, but perhaps the most important role, and that the push for them to be doing something else is ultimately Halakhically, Minich-wise problematic more than anything else, it is Hashkafically and family-wise problematic. Uh, that's it for now. Uh, thank you all very much. I'm sure we have comments.

21:38 Speaker 2 I mean, I mean, my, my only, my only comment on this is, I mean, that, that, um, obviously this if, if, if read properly is actually, you know, makes it a bit more of a feminist than the other way around because he's talking about the true tafkid of, of, of what a woman is meant to do and anything trying to degrade the woman by trying to, like he says over there, have her pr- you know, act like a man and come home late and, and, you know, do all the things that, that, that, that men do is actually more degrading to the, to the woman and her essential job than it is allowing her and parading her around as the Gabai of the Shul. Once I saw the Rebbe said the places wanna make the girls Gabai, and I was like, "There goes one of my ideas." But anyways, um, the, uh, the... No, but I'm, I'm curious if, if the... Like how does that speak to women going out of the home and working as, as teachers and as educators outside the home? So here you have, you know, the, the woman is, is... You know, this woman is supposed to be at home teaching her children at home. So where's the-- And yet the other letter says that that's what Beis Rivkah was created to make Mechaneche and Morahs. Does he mean for other people or for themselves in their homes?

22:45 Speaker 1 I think he means both. When you combine it with this letter down here, what it looks like is that a woman who wants to teach needs to first ensure that she is going to be able to teach her family. And when she's firm that she's teaching her family, either because she doesn't have kids, or because the kids are grown up, or because the kids are in school during the time that she's teaching, so she's not-- her responsibilities are not needed then, then she should teach in a school because her area is Chinuch. But you see in Yud Tav Tav Tzadi Gimmel, this letter from Tav Shin Lamed Gimmel, that the Rebbe's telling at least one woman that, uh, "I'm not sure you can handle both, in which case, no school for you." So, uh, clearly the number one priority is the own-- is, is one's own children. We also saw that from the Chanah Sikha, right? From the Chanah Sikha, part of her job going up to Shiloh was educating other women to go up to Shiloh. And part of that-

23:22 Speaker 2 And she gave that up. She gave that up to, to wean, to wean Shmuel.

23:25 Speaker 1 Right. So the idea definitely is that, uh, a woman's first responsibility is to educate her own children, and that if she's able to do that and also do something else, she should be channeling that energy toward Chinuch of other people, but specifically in the Shetab Chaf Chinuch, which is what she is best at and what she also-- and what is also most important.

23:40 Speaker 3 How do we balance, how do we balance, and I guess we'll go into Shaar B'Tachon territory here, but the Rebbe's Sikha's more focused on women trying to become, uh, more of, uh, powerhouses and, and, uh, you know, professionals versus people trying to make ends meet and needing to do jobs.

23:58 Speaker 1 Well, first of all, I think the Rebbe-- I mean, obviously, I don't know, right? We're always speculating when we think what the Rebbe would say. But it seems to me from all this stuff that, uh, that we've-- that we're looking at, that the Rebbe would tell a woman who's t-taking a second job for the family that it should be a job in Chinuch, right? Because, uh, the Shetab Chaf Chinuch seems to be the area that she should be in. Um, as for whether she should be working outside the house if she can't also take care of her kids, I think that does go right into Shaar B'Tachon territory. Everybody has their first tafkid. If I-- If you were to ask me and tell me that you cannot daven Shacharis or learn Torah ever with your current job, Shaar B'Tachon would say get a different job, right? That if-

24:30 Speaker 3 Yes

24:30 Speaker 1 ... it really makes you unable to do your job as a Yid, then, uh, then, then you don't have that job. Jobs need to be chosen that don't get in the way of your job as a Yid. And, uh, that's not a Kli. That's the way it's put in Shaar B'Tachon, is that a proper Kli won't, won't get in the way of your baseline responsibilities. So a proper Kli won't get in the way of your baseline responsibilities either, in theory. Uh, from what I've seen, I think that it would make a lot more sense for a husband to have significantly more jobs and really work himself to the bone than for the woman to have one extra job.

24:55 Speaker 3 Absolutely.

24:56 Speaker 1 Right?

24:56 Speaker 3 Um, so I wanna reframe the first statement you said.

24:59 Speaker 1 Hi.

24:59 Speaker 3 I wanna reframe it. You said very good. Certainly the beginning, the first statement you said, just to reframe it in other words, and I think the most high-powered, successful job a man can have, you're only there doing it to enable your wife to educate the kids. So that shouldn't be our goal. That's just the enabler, and therefore the ultimate goal is to be the actual doer. That's, I think, what you were trying to say, but just in other words. Like we don't-- we shouldn't value the successful at the job. We should value what we're trying to do with that. What are we bringing the money for? What are we living for? We're living to educate our kids.

25:32 Speaker 4 No, the beginning of the set-- of the statement was about milui tafkidoi or slash tafkida, right?

25:37 Speaker 3 Yeah.

25:37 Speaker 4 There's a milui tafkid which comes out very clearly in this both, in both sikhas from the Rebbe and the letters, which is the tafkid of a woman. A woman has a specific tafkid, which is ensuring the generations, continuing generations, which is only done through chinuch, and this is the most important job in Jewish history. In order for her to do that, you and me have to go out and dig a ditch, and pick apples off a tree, slay dragons, whatever it is that we need to do in order to make sure that our wives can stay home and educate our children while there's food put on the table.