למה בחב״ד לא אומרים סליחות בעשרת ימי תשובה?

00:01 Speaker 1 This is Iggros, and this is, I believe, our last Iggros shiur before Yom Kippur. And in honor of that, uh, the last Iggros shiur of this Aseres Yemei Teshuva, I want to look at a classic question, which is why Chabad doesn't say Selichos between Rosh Hashanah and Yom Kippur. Uh, I've been getting this every year since I was a kid because, uh, I-- as, uh-- whenever we do these style shiurim where I ask why doesn't Chabad do something, I always tell you that, uh, my tortured childhood, and I say that only tongue in cheek, it was a lovely childhood. My tortured childhood is one of the reasons why I, I, I have a particular sensitivity to these questions. If you go to a school that's not a Chabad school, and you're the only Chabad kid with the Chabad Menahagim, you're always asked, "Why does Chabad do this?" So, uh, where I went to school, everybody said Selichos between Rosh Hashanah and Yom Kippur. The Aseres Yemei Teshuva, the ten days of repentance are, uh, major Selichos times. That's, uh, that's where they really get into the Selichos, saying these phrases, um, saying these, uh, long passages before Shacharis to get themselves in the mood for repentance. And, uh, we don't say them. We only say them in Elul, and we only say them the week or so before Rosh Hashanah. We also don't say them the whole Elul like the Sefardim. So the reason for the Chabad custom not to say Selichos between Rosh Hashanah

01:00 Speaker 1 and Yom Kippur is a reasonable question. Pretty much the whole world does, as far as I know. There's very few groups that, that, that, that are like us and don't say them now. Uh, there's a few letters from the Rebbe. We're gonna look at a letter in English that I checked. It was originally in English, so we're going to see it in the original English. Uh, then we're gonna see a letter in Lashon HaKodesh that's much older than that, which has a lot more detail, very detail-rich. We're going to see a footnote in an edited sicha from the Rebbe, and these are all primary sources 'cause the Rebbe wrote these things. Then we're going to see a recording of a conversation that the Rebbe apparently had at a dinner table one time that differs from everything that we have that's edited and published from the Rebbe. And I'm going to make a claim based on that, uh, outlier and a mimer that, uh, that perhaps there's a-- perhaps a mistake has snuck into the record. Uh, so with that introduction, let's dive right in. The letter here in front of us is, uh, it's on chabad.org. Uh, and it says, "By the grace of God, the seventh of MarCheshvan, which was October seventeenth of nineteen sixty-one," the Rebbe writes, "Greeting and blessing. I received your letter on the third of Cheshvan. In the meantime, you no doubt received my reply to your previous letter." Now, the Rebbe goes into it. On the question of the

02:03 Speaker 1 custom of Chabad of not saying Selichos after Tzom Gedalia, uh, which is the fast that comes right after Rosh Hashanah leading into the Aseres Yemei Teshuva, so it's not really fair to say we don't say Selichos at all during the Aseres Yemei Teshuva. We say it on Tzom Gedalia, but after that, we don't say it. There is an illuminating statement by the Tzemach Tzedek to the effect that the days between Rosh Hashanah and Yom Kippur are a time for action. These ten days are a time for action. The meaning of it is that the verbal prayers of Selichos should be reflected in actual deeds during these days, and in growing measure, not only in quant-- quality, but also in quantity. The idea being, the Rebbe's saying, that, uh, that we talked about Selichos up until now, but now it's time to actually do things. There is much more in the statement which cannot be further expanded here, but essentially the main point of the custom is to emphasize the need for action during these days. Needless to say, the Rebbe continues, when you find yourself in a place where the custom is to say Selichos, it is indeed proper to join with the rest of the congregation, especially as in this case, the saying of our sages, "Do not separate yourself from the tzibbur," applies. I don't know if most Lubavitchers know that last point. You know, if you're davening in a shul that's not Chabad, what you'll usually do while they're saying Selichos is

03:04 Speaker 1 like you'll learn Chassidus or, I don't know, drink a coffee. The Rebbe says here, if you find yourself sitting in a shul where they're saying Selichos, you're saying Selichos. This is not something where we are-- we don't, uh, we don't plant our feet and say, we will not say it. But we don't emphasize. From this letter, you get the idea we don't emphasize Selichos during the, uh, Aseres Yemei Teshuva because the Aseres Yemei Teshuva is not a time for talking about repentance anymore or even thinking about repentance so much. It's a time for doing repentance, for actively becoming a better person, and, uh, there's a time for talk and a time for action, and these days are simply not time for talk. So we have a very good reason. It's not just that we don't feel like saying Selichos. We bedavka don't say Selichos because we wanna focus on action this time of year. And you'll note what the Rebbe says here, that this is a time of, uh, actual deeds, that the custom is to emphasize the need for action. I'm highlighting this because I'm going to eventually show you something that differs from that, that I don't think is correct. So this is a letter from the Rebbe that seems that action is the key during these days. We have a much longer Rebbe. From the much longer Rebbe. Wow, today. We have a much longer letter from the Rebbe that is labeled Shin Beis, uh, from the year Taf Shin Ches. This

04:01 Speaker 1 is before the Nesius. This is in the second volume of Iggros, so it's way, way back at the beginning. The page is Reish Nun Beis in the second volume of Iggros. The letter once again is labeled Shin Beis from the year Taf Shin Ches, which would have been, what? Is-- That's, that's forty-eight. Nineteen forty-eight. Taf Shin Ches, nineteen forty-eight. So this is an old letter. And this is written to a Shochet. I don't know who he was exactly. It says Alte. So we have Alte, so was the Shochet, uh, in, doesn't say where. But in any event, the Rebbe writes to a famous Shochet, says, "Shalom Uvrachah. L'maan ha'sheelah se-- I am answering your question b'din amira Selichos b'Aseres Yemei Teshuva about the fact that we don't say Selichos during the ten days of repentance. Hinei matik d'zeh m'd'shivashi Tishrei Taf Shin-- Taf Reish Tzadik Alef Riga v'Tishrei Taf Shin Ches Brooklyn." The Rebbe says, "I've been taking notes." He's not the Rebbe yet. He says, "I've been taking notes from the Friediker Rebbe sichas on this topic, and I'm going to send you pieces of my notes from the year nineteen forty-eight in Brooklyn and from the year nineteen," I don't know, "thirty-one maybe. What's Reish Tzadik Alef? Taf Reish Tzadik Alef? Thirty-one sound plausible? I belie- I believe that's right. Yeah. Okay. So these are notes that the Rebbe has from him sitting at the sichas and listening from those years. And actually, if you look in the Rebbe's Rebbe's Shiurim, this is

05:06 Speaker 1 also copied more or less in exactly the same form in the Rebbe's Rebbe's Shiurim. So the Rebbe copies a piece of his Rebbe's Shiurim in a letter. He says, "Taf Reish Tzadik Alef," which I think would have been nineteen thirty-one, the Re-- the Friediker Rebbe said, "Hanahagos, as far as customs are concerned, after Rosh Hashanah, we don't say Selichos. Aachen Rosh Hashanah ein em Selichos. In the sicha of Rosh Hashanah, the Friediker Rebbe mentioned a minhag from the Rozhiner, the heilige Rozhin. HaRozhin haya heilich di tashlich leib Rosh Hashanah, ki b'yud gmar chasidat dalet d'Aseres Yemei Teshuva." This letter is apropos for today because, uh, today is that day. This is the day of Yud Gimmel Chesed. This is a special day of the Aseres Yemei Teshuva. This is the day of the thirteen attributes of mercy. This is the day that the Rozhiner would go to Tashlich. The Rozhiner would not go to Tashlich on Rosh Hashanah. Uh, he would go specifically during the Aseres Yemei Teshuva on the fourth day of Aseres Yemei Teshuva, which is the ye-- the day of the Yud Gimmel Chesed. "V'yei shebat ses ha'bris v'New York, when I was in America, New York, ishtakad lacht di Tashlich yam machrim s'nedar Rosh Hashanah, v'meit s'dar Rosh Hashanah v'd'yud gmar chasidat." So the Friediker Rebbe says that when he was in New York, at least I think, this is the Friediker Rebbe talking in the sichas. It's the Rebbe's notes. So the Friediker Rebbe is saying that when he was

06:03 Speaker 1 in New York, uh, he went for Tashlich before Rosh Hashanah. He went the day after Rosh Hashanah, and he went on the fourth day of Aseres Yemei Teshuva. But I guess for whatever reason, he wasn't able to get there on Rosh Hashanah itself. Anyway, the Friediker Rebbe continues. The Temach Tzedek would say Selichos on the day of Yud-Gimmel Midas. The Temach Tzedek, our third Lubavitch Rebbe, had the minhag to say Selichos today, the fourth day of the, uh, the fourth day of the Aseres Yemei Teshuva. That would be the wife of the Rebbe Maharash, yes. The wife of the Rebbe Maharash, uh, would also say Selichos, and there was a minyan for her to do it. She would get a minyan together so that she could say Selichos as well. So we have one of our Rebbetzin saying Selichos with a minyan. Uh, they made a minyan just for her. It's unclear, says the Rebbe, whether the Rebbe Rashab said Selichos privately during the Aseres Yemei Teshuva, but the Rebbe says, "I understood from reading between the lines of what the Friediker Rebbe was saying that the Rebbe Rashab also did, did not say Selichos at all." But Reb Tzinivka appears to have. The Sefer Ha-Tishrei of Chabad of Pest in the year nineteen forty-eight, the Friediker Rebbe mentioned this again. I think that's Rebbe Maharash. And her mother-in-law, the wife of the Temach Tzedek, so the wife of the Rebbe Maharash, and her mother-in-law, the wife of the Temach Tzedek. Also the wife of

07:27 Speaker 1 the Mitler Rebbe. So that's, that's what? That's three Rebbetzin. The wife of the Mitler Rebbe, the Temach Tzedek, and the Rebbe Maharash. The women said a Selich- said Selichos on Aseres Yemei Teshuva. But the men did not. So it seemed this was a custom for Lubavitcher women. I'm not saying that the Halacha, but the, uh, the, the, the Rebbe-- Rebbe- the Rebb- Rebbetzin, the Rebbetzin all said it. Uh, the Rebbe Maharash to my father, who would be the Rebbe Rashab. This is still the Friediker Rebbe talking. So the Rebbe Maharash said to the Rebbe Rashab, one time the Rebbe Maharash saw his mother, the Temach Tzedek's wife, going to Selichos, the Aseres Yemei Teshuva, during the Aseres Yemei Teshuva. And the Temach Tzedek and he was sitting there and he was learning. So I asked him, "What's going on? You're sitting and learning, your wife's going to Selichos." So he asked the Temach Tzedek. And the Temach Tzedek answered, the Yiddish is on the screen. He says, "This is a time where we need to-- where, uh, where we need to not talk, rather we need to be doing." That is that this is a time where instead of zogen, we need to be midav ton. We need to do things. So that seems to be where this idea comes from, that this is not a time for talking about things. This is a time for doing things. We see the action there is the word midav, uh, midav ton, is that we actually have

08:34 Speaker 1 to be doing things. Action. Then I asked the Friediker Rebbe, we do say Selichos on Simchat Torah, right? Do we say Selichos on Simchat Torah? And the Friediker Rebbe answered me, says, uh, Simchat Torah is after all one of the Dalet Yomas. It is one of the four fasts, so we certainly are going to say it at least on Simchat Torah. So we get a lot of-- we got a-- there's a real wealth from this letter of, of the history of Chabad. It looks like a lot of the Rebbetzin said Selichos, and it looks like some of the Rebbeim did at different times too. Um, and, uh, we have a fair implication that I don't know for sure that the Alter Rebbe said it, but the Alter Rebbe mentions it in his Shulchan Aruch. It's printed in his siddur. There's reason to believe that at some point in Lubavitch this was much more common, but from the time that the Temach Tzedek told the Rebbe Maharash that the, the Aseres Yemei Teshuva is a time for doing, not a time for talking, it seems to have fallen out of favor, at least among the men. Although not entirely, because the wife of the Rebbe Rashab also, and certainly the wife of the Rebbe Maharash, they all continued to say Selichos, and as we said, the wife of the Rebbe Rashab said it with a minyan. So the-- we're-- it's not so much that we're anti the custom, but we certainly have a strong reason not

09:33 Speaker 1 to be involved in it, because once again, we saw this theme in the English letter, now we're seeing it in the Hebrew letter. It looks like the point is that now is a time for action. Now is not a time for talking. One more proof to this idea is in a edited sefer from the Rebbe. This is from Parshat Tetzaveh, Erev Purim, uh, from the year Tavsh-- It's, uh, on page three sixty-seven. If you go down to the bottom, there's a footnote here. The footnotes are midduyok. And we're gonna go to the middle of it. It's actually about Purim, but along the way, he says what we need, which is The Rebbe's explaining something Purim did. That the Friediker Rebbe said in the name of the Temach Tzedek, that the custom of Chabad is to say Selichos before Rosh Hashana, but not during the Aseres Yemei Teshuva. Even though it's true that many holy congregations do say Selichos during the Ten Days of Repentance, until Rosh Hashana, That up until now, the mitzvah is saying things. This is the Rebbe's lesson here that Up until now, the mitzvah has been talking about teshuva, and up until now, uh, starting now from Rosh Hashana onward, the mitzvah is actually doing teshuva and actively, actively becoming better, actively improving ourselves. So we have here three places where the Rebbe says essentially exactly the same thing, although each one gives us more rich details and slightly different phrasing, which is that we don't say Selichos during the Aseres

10:56 Speaker 1 Yemei Teshuva because the Aseres Yemei Teshuva and onward is a time for action, so there's no more talking about it to do. Now, I'm gonna show you something that deviates from this. Uh, and the question is whether this is a second opinion, a deviation, or I gotta tell you my private opinion, probably an error. I think somebody made a mistake here because this is a recording of a conversation the Rebbe had at a table, and the Rebbe never got to see this or edit it or tell us whether he got it right. So, uh, I'm not sure the person who recorded this didn't get it wrong. This is the Sefer HaMa'amarim of Moshiach. HaMa'amarim of Moshiach is a fantastic Sefer, a lot of fun to read. It's just the Rebbe's table conversations, but it is known for having some, some, some inaccuracies in it, so it wouldn't be wild. But the Ma'amarim of Moshiach does it differently. Watch this. Let me find the right place. Okay. Shailah. They ask the question at the table, and the bachurim apparently ask the Shailah. In the siddur, uh, our siddur that the Alter Rebbe writes, it says that we shecht the, uh, kaparos, that we shecht-- when you do kaparos and shecht the chickens in the Ashmoret Habaker early on in the morning, Acher Selichot, after Selichot on Erev Yom Kippur, which would mean that the Alter Rebbe writes in his siddur that you do Selichot on Erev Yom Kippur, right? Because he says you do the kaparos

12:01 Speaker 1 after Selichot on Erev Yom Kippur. That would seem to imply that we do it. The bachurim asked the Rebbe, um- It's our-- not our minhag to say Selichos. So why is it implying here that we do say Selichos on Erev Yom Kippur? It seems this wouldn't be our minhag. So the Rebbe begins to answer. Halacha bePri Etz Chaim. First of all, the language of Shechot BeKaparos in the morning after Selichos is taken directly from the Pri Etz Chaim, which is the, which is the Ari Z"L. The Shalti is coming to Shmerel Chaim, Mara, and says that I asked the Friedik Rebbe this question. Madua lechtev kak besider har im inage? And I asked the Friedik Rebbe, maybe we should take this out of our siddur, given that it is confusing because our minhag is not to say Selichos today. Vele onah, and the Friedik Rebbe didn't answer me. So, uh, so it's still in the siddur, but you're right, we, we don't do it. The Emes HaYefe l'shel shai l'teviye, ser beseder shai. The Rebbe says we could ask even a better question. Madua chenenem Selichos beAseret Yemei Teshuva? Why in the first place do we not say Selichos during the Aseret Yemei Teshuva, during the ten days of repentance? B'ne, shai dus u'shalos ad merod Tamach Tzedek van hashad reshashanah avedah hi bedibor, u'merod shanah van yom hakipurim, ha'avedah bemachshavah. You see that? That's weird. So that they asked the Friedik-- they asked the Tamach Tzedek, and the Tamach Tzedek answered that the avedah

13:02 Speaker 1 up until now has been in speech, and from Rosh Hashanah until Yom Kippur, the avedah is in thought, not action. The Melacham HaMesiba is, um, is, uh, is generous. It says, "If you would like to see, ba'eif acher ktasas, if you'd like to see this put a slightly different way, check the Kutte Sichos and check the other sources." I don't think it's a slightly different way. I think that's an enormously different way . Up until now, we've seen that our job during the Aseret Yemei Teshuva is action, and this statement from the Rebbe, that's attributed to the Rebbe anyway, is that our job now is to think about teshuva, not to do it. I, uh, I'm not convinced. I, I think given that we have three edited statements from the Rebbe, three letters and a sicha, all saying that it's the time for action, not the time for thought, I'm inclined to tell you that this is an error. But I, I don't know. Maybe one time the Rebbe said that it was thought and also there's an aspect of thought. I don't know. Pamas minini miyuchu sheya Rav Anesi Rifka nish meseden, the Rebbe continues, that at least on one occasion, they made a minyan for the Rav Anesi Rifka, so that she-- the, the wife of the Rebbe Maharash, so that she could say, k'reish tochala mislichas, so that she could say Selichos with a minyan. Vahayu b'Lubavitch chassidim sh'nal b'limis Selichos kal Aseret Yemei Teshuva. And indeed, the Rebbe says there were

14:03 Speaker 1 chassidim in Lubavitch who had the custom to say Selichos during the, the entire Aseret Yemei Teshuva, not just women, men as well. So there were chassidim who had this custom. V'lahar sh'besider rishen shnidfas. Here, the Rebbe says something that is so classic Rebbe . V'lahar sh'besider rishen shnidfas, the first siddur that was ever published, siddur of Rav Amram Gaon, fun piece of history, he was the first one to ever publish a formal siddur. So the Rav Amram Gaon, Amram Gaon was the first one to publish a siddur. Nidfas min ha'gel l'mis Selichos rak mimish b'deroshim yom hakipurim. It says in that siddur that the minhag is only to say Selichos during the Aseret Yemei Teshuva he doesn't bring. So the first siddur in history doesn't mention a minhag to say Selichos during Elul at all, just to only say it during the days that we don't say it. And then the Rebbe says this, which I say is classic Rebbe. V'har nidfas beis havah shali. The Rebbe says, "I've already actually written about this. Ach kirag b'devar nidfas ei meyan yonen." But as is usual with things that I publish, nobody reads them. So the Rebbe says, "I published actually on this. I wrote about it. It's in, it's in the Likutei Tahon Mikaris L'Selichos, where you can read the Rebbe's discussion of how in the original siddur where things were and how things moved around. But of course, nobody reads my stuff," says the Rebbe, "so I have to repeat it now at the

15:00 Speaker 1 table." And, uh, in any event, um, we have three good pieces of evidence that the reason why we don't say Selichos on Aseret Yemei Teshuva is 'cause it's not the time for speech, it's the time for action. We have one piece of evidence, um, that we-- that it's because it's not the time for speech, it's the time for thought. In any event, it's certainly not the time for speech. So we have good reason why we don't say it during the Aseret Yemei Teshuva. Uh, I wanted to just bring this as a bit of a conclusion. This is something that, uh, Reb Sruli, who's on the call right now, and I were looking at over Shabbos. The minor we looked at together. This is in Likutei Torah, uh, the Drashim for Shabbos Shuva from the Atik Rebbe. And, uh, it's not our usual manner to, uh, to take letters and support them by pieces of my Maamar and Chassidus. The idea here is, uh, is, is sort of a straight shot look at the Rebbe's take on things. But I'm bringing this here because I, I wanna use this to possibly prove, uh, in addition to the fact that this Machshava idea, that it's the time for thought right now, doesn't show up in the Rebbe's, uh, published edited work. Uh, so I'm suspicious of it in the first place. It also doesn't match what the entire season is supposed to be about according to Likutei Torah, according to the Maamar, according to the Chassidus. So

15:58 Speaker 1 I wanna bring this as a further proof perhaps that this is not a time for Machshava, this is a time for Ma'asa, and that this is some kind of a typo. Although, once again, can't be sure. In any event, I just wanna draw your attention to this, uh, piece in the middle of the Shabbos Shuva Drasha from Likutei Torah. Uh, in the section that begins, ki kashalta babenecha, nice and cheerful because you've been messed up by your-- you've been stumbling by your sins. There's a line here, uh, lachein nemar, kichui machem devarim. Therefore, it is stated, kichui machem devarim. That's the Haftarah that we say on Shabbos Shuva. She devarim himi machem, that the words need to be with you. You can't just say words during the Aseret Yemei Teshuva. These words need to be words that touch you personally, that are with you. Ki ekereh teshuva beleiv, mikerev iish beleiv amach. Because the main way to do teshuva is from the depths of our heart. Umkade liba, from the very depths of the heart. She l'ma'al l'ma'al l'sech v'hisbonos. This is going to be much higher than anything you can, can accomplish by thinking. It's not-- Teshuva is not done in the mind. Teshuva is done in the heart. Ein teshuva ba machmes hisbonos u'devarim ha'eileh. You will not be able to do teshuva, says the Atik Rebbe, by thinking about, by having hisbonos, by deep contemplative thought on these things, these devarim. Ashi yasim ha'liba, the things that you have placed in your

16:58 Speaker 1 heart. You're going to have to take it one step further, and he explains in the rest of the Maamar what one step further looks like. But one thing that he's she'elo v'tachlis is the idea that teshuva at this point, during the Aseret Yemei Teshuva, is an act of speech, which would be devarim, or even an act of hisbonos or sechel, that it's specifically something else. Uh, in this Maamar, he develops it as an emotional thing, which is really neither speech-- neither thought or speech. It's really, uh, something in between. Uh, in these letters, it looks like an action thing. One thing we do see that's constant across all of the things that we're looking at today is that teshuva is really not done by speech starting after Rosh Hashanah. The time for talking about teshuva and, uh, doing it through speech, uh, was during Elul. And starting from Rosh Hashanah onward, the mode changes. Uh, I'm highly inclined to tell you the mode changes because now it's time to act. It seems from at least one place, maybe it's the time for Machshava. Did by Machshava here, did the Rebbe mean Middos instead of Machshava and they misunderstood him? I don't know. But we finally looked at a Maamar where we have some, uh, some clarity on this, that the idea of kichui machem devarim, of taking these words seriously and placing them upon your heart, means not thinking about them deeply, but rather preparing to act on them or preparing to feel about them,

18:00 Speaker 1 rather than thinking, which I think would be some evidence against the notion that we have in this Melacham HaMesiba, that, uh, that the reason why we don't say Selichos during the Aseret Yemei Teshuva is because it's the time for thought. I, uh, I haven't seen much to suggest it would be a time for thought. In any event, this is what we have. Uh, everybody, thank you very much.

18:19 Speaker 2 I, I just wanna bring up a three very quick comments. Um, number one, it's interesting to-- and two things. I know you have a hard deadline, but I wanted to bring up two things.

18:26 Speaker 1 I got seven minutes.

18:27 Speaker 2 Number one is that what's interesting is that if you look at the original letter that the Rebbe writes, uh, not the English one, the second one, this one over here, why it's interesting the Rebbe says, "In order to answer you, I'm gonna tell you what I wrote for myself." Why can't you just tell him what it is? Like, say, "I have to write you Ma'ados Shimis of what I remember." Just say, you know, "I remember from the Friedik Rebbe, Kach V'Hach. This is an interesting Halacha to write. Here, I'm gonna be Matik for you from Ma'ados Shimis of what I wrote about the Friedik Rebbe. It's just an interesting, interesting way of putting it. That's number one. Number two is if you look at the end of the letter, the Rebbe says, "I'm not signing the letter because it's-

18:56 Speaker 1 Oh, yeah

18:56 Speaker 2 ... it's, it's Chag, but how do we-- but he dictated the letter. I'm writing it, but I'm not signing it. Like, I'm not sure. What does that mean?

19:02 Speaker 1 I forgot to mention that.

19:03 Speaker 2 The 100% Chag, it's a puzzle.

19:04 Speaker 1 No, I forgot to mention that. The Rebbe has the minhag that he doesn't sign letters on, uh, uh, during, during Chag. But yeah, this is, this is the bottom of this letter. This, this minhag-

19:10 Speaker 2 So it was it dictated to somebody and somebody else wrote it? Like, how-- Or he wrote it, but he didn't sign it? Is that the-

19:15 Speaker 1 It's a shinoi. It is a shinoi. Well, it's a, it's a shinoi. It's a shinoi. Yeah. Uh-huh. It doesn't- There are many letters, there are many letters that is-- it says that he-- that because of, uh, Chalomi, he don't sign. Isn't that cool?

19:26 Speaker 2 Very interesting.

19:27 Speaker 1 It kinda-

19:28 Speaker 2 I found this an interesting call-out.

19:29 Speaker 1 Yeah, it really is.

19:31 Speaker 2 And then I wanna finalize with going back to also the time of action versus the-- another proof to the fact that there might be an error in the Melacham HaMesiba is because in the Maase that when you have it, the Tamach Tzedek where it says the time of action, the story was that he was sitting and learning. He wasn't sitting and thinking. He wasn't sitting being this boinen. And he said, "What are you doing? It's a time for Machshava. This is the time for this boinen, this." He said, "No, it's time for action." He was sitting and learning. So that could also be another proof. That's all I got