Why Tanach Matters More Than Ever – Rabbi Yitzchak Breitowitz

lessons that we will learn. But today I just want to give a little bit of an introduction. Everyone knows the concept of which is the abbreviation for Torah. Uh there is a gammor that the Rambam pas that a person is obligated to divide their Torah learning into three groups. A third of their Torah learning should be Torah which includes Torah. So a third would be Tanakh, a third would be Mishna and a third would be Talmud. Now when you normally hear the word Mishna and the word Talmud, you automatically think Mishna and Gomorrah. Talmud is essentially the name for the for the Gomorrah. But that really can't be because this is a Bryer. The time the bryer was written, there was no work that was called Gomorrah or Talmud. See, this is the the the the kind of mistake that we make because obviously the Talmud, the Gomorrah was finished by a certain date and yet there are references to Gammorrah or Talmud that are earlier than that date. So what is it referring to? It's not referring to the books that we call Talmud Bi or Talmed Shami. So really you have to understand the idea that Mishna and Talmud refer to two different ways of learning the oral law. Mishna would be the bikus the basic information of the oral law and Talmud is the analytical idea of delving into reasons. So today it may indeed correspond to Mishna and Gomorrah but that was not the original meaning. So bikzer what the bryer is saying is you have to divide your Torah learning into three groups. A third of it would be a third of it would be the basic rules of which they might be. So Mishna would actually correspond to and a third of it should be indepth understanding of the reasons and the sores that could either be today through Gomorrah or it could be through in-depth learning of meaning you have to understand that the category called Mishna and Talmud did not refer to books so much as it did to a certain methodology of how you learn the material. Now the Rambam himself Paskkins this way and then the Rambam says however when are you obligated to divide your Torah learning into three that's before you have mastered it meaning when you're in the beginning stages of your learning but once you have mastered the Torah and the Mishna then you should spend all of your time in indepth study and and and the like now the truth of the matter is most of us never reach that other level. So the big question is it would appear from both the Gomorrah and from the Rambam that we should spend a third we should divide our Torah learning in in thirds and that doesn't even deal with the other things that we learn whether it's Muser or Ashkafa or or whatever it is. So the reisham already noted that the prevailing minog in qual israel was not to divide their Torah learning into thirds. And in fact indeed in yeshivas commonly people spend the overwhelming majority of their time on gammorra whether it's beakas or whether it's on whatever it would be. So a defender of the min you see you see that the minog of not learning nak was so widespread already in the time of the rishinim raenutam rashi's grandson raenutam uh came up with a lumdos that when you learn gamarra you fulfill all three requirements because in the gammorra there are pukim that are quoted there are mishnayas that are stated and then there is in-depth understanding and therefore wanted to be mad by learning you are all of the three of Torah and he even said but and obviously this is homalytical that the reason Talmud Bavi is called Bi is not only because of the Babylonian Talmud but because Balul Balul is a mixture that the Gomorrah is a mixture of Torah Mishna and in-depth learning bal it's bal with everything of course the kash on that is I mean the same could be said for the tal shi so I mean I mean obviously the simple meaning is talmud babi is the gammorra of babylonia and talmu shalmi is the gammorra of Israel but raenam wanted to say that the talmud babi is bol from all three and therefore your yot say everything right so that's that's wellknown phenomenon that Often people will only know a puk because the garrain mentions it. Oh, I know that puk from the garan khaga or what's even worse is they only know the gammora because it's mentioned in the hakd of rebiker. So they don't even know the garra. They only know the garra from an akar who mentions the gumar who mentions the the puss. So you see already from the time of rabenutam if not earlier. In fact was not mad obviously ram is dealing with a min that was already that people were not Isaac in in in yet the both the and the say that it is a big that one should even though it may be true that we're not to take a third of our time uh to learn mikra but nevertheless one should take time to learn mikra the vil nagon talks about this a lot and the idea that you simply ignore it is a big is a big now. So one source for the idea of learning or mikra mikra is the gammor that you should divide your Torah learning into three. A second source to consider is the Mishna Perkavvice. Now the Mishna Pav talks about the developmental stages in Jewish education and it says when you're five you should start learning and that includes then it says Benerishna you start learning Mishna when you're And that means the ideal system that Khazal promulgated was you spend five years where all you're focusing on is nim and kasu. That's all you're doing. Only when you're 10 now if you've learned and for five years you can know it pretty well. Then you progress to Mishna the foundations of Torish. And you do that for five years and you don't start in-depth learning of what we would call Gomorrah till you're 15. Meaning unlike the mo and once again modern typically does not follow that right. will start teaching kids Gomorrah at the age of 10. When in fact says that before you even learn Gomorrah, you have five years ofish or as you say, I mean that includes mikra. Mikra Mikra is not the same assh. Mikra is all of Tanak uh five years of Mikra and five years of Mishna. Imagine what your Gomorrah learning would be like if you had 10 preliminary years of learning Tanakh and learning Mishnayas and then you learn Gomorrah. That was now once again that was a min that's largely ignored. Uh the Zilberman system tries to bring it back and I think it's a wonderful thing. I honestly don't understand why that's not universal. I I really don't understand because it's very successful and it produces people who know Tanakh and know Mishnayas very well before they begin Gomorrah and it also creates a lot of enthusiasm. Uh why shouldn't it be universal? I really don't understand it because it is the min of khazal and this was endorsed by Maral who Maral was very very critical of the fact that yeshivos deviated from it and was also the hanag of the vil nagong fact zberman a lot of it is based on the midhug of the gro so I think it's great I mean the problem the problem with zilberman is simply the fact that given the fact that it's not universally adapted so it's difficult to transition from the Zilberman system to a yeshiva gdola. But but that's only a problem because it didn't become the universal system. If it would become the universal system, there wouldn't be a problem of transition. So in a sense, Zilberman is is stymied a little bit by the fact that not everybody is doing it. But if you ask me the question, why doesn't everybody do it? I don't know. It seems to me the ideal. Now, it may be I as a parent do have to worry about transitions. So I'm kind of stuck. But if I as a parent would have to choose the ideal, it seems to be the ideal. So we have two different makus on this idea of the importance of learning. One is the of dividing your Torah learning into three. The other is the sequence that Kazal indicated about the strong foundation you need to have before you progress to Torah Shabal. Uh now let me just point out that Balshuba institutions do face unique challenges which may justify why we don't do what Perkyavo says. Let's say a guy comes to the perky says when you start learning at five we should give you five years of and then five years of Mishna and after 10 years when you're 15 years old now you're ready for garra that's the ideal system of kazal that was the system that the moral advocated that is the system the grow advocated that's zilman is that the common system that's done no it's not but that this is the system But let's say that works very well. If you come in and you start learning at 5 years old, what if you start learning at 25 years old? What if you show up in our and you're whatever it is 20 22 years old, whatever it would be. So what are we supposed to say? Well, uh if you stay here for 10 years, we promise that we'll start learning Gomorrah with you. Meaning first five years only, the next five years only Mishna. Meaning when people are starting late and they're not going to be willing to give us, you know, 15 years, so what are we supposed to do? So in truth, uh, yeshivas that take people in who didn't begin learning till later are operating under state of emergency rules. We're operating under martial law. Meaning, we got to do things faster than we ought to do them. We have to cut corners. We have to bring a person up to a certain level of proficiency even though we haven't gone through all of the stages. And in truth, it is not the best way, but it might be the only way. In other words, basically, you know, if you're going to be literate in Gomorrah at all, we got to start you with Gomorrah because if you're not going to be here for 20 years, how are you going to have any proficiency? So, are we doing the ideal system? We are not. But in a ca in a situation like orch where people come to learning later we just have to do this because there's no other alternative because the emmes is as people say and Mishna you might be able to do on your own but if you don't pick up Gammorra skills in a in an intensive yeshiva environment it is almost impossible to pick them up by yourself on a part-time basis and not not that it is impossible but it's very very difficult meaning Gamora as you know already is a very laborintensive limud. It requires a great deal of time. It requires a great deal of full-time commitment. So the ideal environment for learning how to learn Gomorrah is a full-time yeshiva program. And therefore, if we got you for only two years, it wouldn't be kadai to say, "Let's learn humish for two years." it still would be learning but it wouldn't be the best use of the time. So we push Gomorrah although we do add other things as well but you do have to understand that that's not the optimal system and when Bzra Sashem uh you have your children uh and you're going to begin them within at a young age I think the Zilmerman type of is a very very excellent thing to consider. So we have two different ideas two different makoros why the learning of n is important. One is the k of dividing in three. The other is the sequential building block model of education that pavos gives us. Yeah. >> Would the ram or this understanding make room for things like muser or >> Yeah. So once again the question is where where does musra fit in? Because if the Ram is saying divide things in in in three. So presumably uh he would treat Muser I think as nikl in in Mishna because Mishna are the basic instructions for life. That would include that would also include perfection of character. So the muser would be folded into what is called Mishna. Yeah. >> How did the Rambam fit this into his day when he was a doctor? >> Yeah. Yeah. So, so the answer is like the answer is the Rambam himself said that once a person has mastered things, the Rambam says his main limit should be Ian of Gomorrah uh with occasional review of Mishna and Hala. So by the by the time the Rambam was a doctor, he already had achieved a a fairly basic mastery. He didn't become a doctor at 22. He became a doctor in his 40s. So he had already been show on many many things. Now there is a counter text which many yeshivas have gravitated during the year and this is a Gmorian braus. I believe it was Rabbi Elazzar who left a message to his Tom and it said Ben min that means hold back your children from Higayon. Now the word Higayon is a bit a bit of an obscure word. He go normally means reflection he be the thoughts of my art. Keep your kids away from reflection. What does that mean? Reflection on what? So Rashi explains reflection was a term that was used for the limud of Tanakh. Keep your kids away at least from Nim and Kassub. Keep them away from it. Why would he keep him away from it? So he was concerned that if people got overly involved in the toy without connecting it to the toe, they would be so interested, right? Because n can be very interesting. Many many interesting stories, beautiful language. You could be caught up in narratives. You could be caught up in stories. you could be caught up in poetry as indeed many people are and you would no longer try to connect it to the to and theos of kazal. So he saw a certain danger that mikra can be mohe and it would take you away from connecting to the to. So he actually advised people to keep away from it and many have said that there was that mimemer that was the mahalik over the years why there was a certain distancing and yet what can I tell you obviously this is not a complete truth because look at look at the mafarim who wrote perush well on the Torah of course we have rashi ram the greatest of the rishim on we have rashi Again we have Radak, we have Rabbak. Uh I mean we have I mean the Rishim wrote Anak the the same Rishim who wrote on Gomorrah also wrote an right. So it was understood that Rabzar should not be taken as a prohibition but it should be taken as just an idea that you cannot divorce the to the to should not become an autonomous thing. Remember Christians and other you know they they use the Jewish Bible to prove all sorts of things and unless you have the Messiah of Torah literal readings of Sukim can mislead you can distort you can put you in the wrong way. Now we see this happened in more recent times with the rise in the 18th and 19th century of the movement that is called Hcala. Now, Haskcala literally means the Jewish Enlightenment. Although we we look at it as a very negative movement, but they called themselves the Enlightenment. And the Jewish Enlightenment, the movement of Haskcala, just a little bit of history about Huscala really came in the aftermath of Napoleon. You know, Napoleon was conquering a lot of Europe in the beginning of the 19th century. So Napoleon's last campaign in which he was defeated was Napoleon tried to conquer Russia and topple Thesar. Now there was a big big makus among the Sherebies in Poland and Russia. Should we pray for Napoleon's victory or should we pray for Desar? Most of the Sherebes wanted Napoleon to win. Because the Jewish people under Thesar were extremely oppressed. They were povertystricken. They were harassed. They were confined to a small amount of land called the Pale of Settlement that they had to move constantly. Uh Napoleon promised emancipation. Napoleon promised freedom. He promised civil rights. So many of the rebies said that Hashem should give victory to Napoleon so the Jews would be freed from their oppression. The one exception who prayed for the Zar to win was the Balotan of Schneer Alman who lived in in Russia and he said as bad as life is under Thes thesar under Napoleon it'll be worse because under the Zar we're oppressed and we know that we have no connection to that outside world we can't go to university we can't own businesses we can't own real estate so we turn inward to Hashem in Lima Torah. If Napoleon wins and grants Jews full political and social rights, then so many Jews are going to leave the Torah and they will try to pursue higher education, secular pursuits, wealth. So the zar destroys our body and leaves our nishamos pure. Napoleon will free our body and destroy our nishamas. So the balatana actually said it is better for the Jews to be oppressed in this difficult environment. Now you know that obviously the Balatanist felis were answered. Napoleon was defeated uh in in in Russia. And in fact, it's interesting that this got Kabad into trouble because Kabad became identified from that time on. Kabad became identified as supporters of Thesar. So a 100 years later in 1917 with the communist revolution. So anyone that had been what's called a counterrevolutionary was in big trouble. So the whole Schneersen family were considered to be enemies of the communist government etc. and and they they brought back these old charges and the like. But be it as it may, Napoleon did conquer a lot of Europe and indeed in the areas that he conquered conquered he liberated the ghettos and the Balatana was 100% right. That is the origin around then as you have the reform movements but Hcala and reform are very different reform was a religious thing. Haskcala uh was essentially the idea that Jews ought to get involved in secular education, secular culture, languages, science, mathematics. Actually doesn't sound that bad today. It sounds like modern orthodox, but okay. But this was Huskala. Now you have to understand that the husca was a huge movement of different types of people. There were maske who were totally religious and they were kim but they were maske because they also believed in secular education and culture and they thought they could incorporate it just like the model of yu or whatever it would be. So not every Moscow is this Russia that you know you have to you know curse and whatever it would be. There were musculum who were from people. Now again many of the older uh the older didn't like even those musculum but whatever but there were musculum were totally from our perspective they look totally good and then at the other extreme there were muskilum who became kofimic very few muskil were reformed because uh if you were you know if you weren't from you just became an apicor I mean how would you be reformed meaning All of these muskilum were raised in religious environments and if they rebelled against it they weren't going to rebel against orthodoxy to become reformed but they became stam kofim some of them became such such kofim that they even hated the Hebrew language and they only wrote in German or Russian and they didn't write about Jewish topics they just became regular secular people so you have and you have masculore and then you have other types of muskilm who were interested in a modernized Judaism but they didn't like rabbitic they were against the gammorrah and the like so one of the characteristics of many many masculm is that they rejected learning gamorrah and the like but they embraced tanakh and dictuk and hebrew poetry and they saw saw in the authentic Judaism before it was corrupted by the rabbis. So in the 19th century because Nak became the property so to speak of so many mascul I don't mean the extreme mascul were so opicious that they didn't even want nak but a large percentage of masculm so as a result in the 19th century yeshiva world nak acquired a guilt by association type of thing that if they saw you learning nak in a base medish, they suspected you of being a mosque guilt. Guilt by association. Guilt by association. And that is why for for many many years, our own the holy books of Judaism got tainted with negative associations. So what I what we've seen in recent decades though is we've seen a little bit of the crown has gone back and you you find within the yeshiva world more and more and more are written to you've always had you've always had commentaries but even in which they try to incorporate the Torah into the interpretation. So things are very different. Like when I was in yeshiva years ago, learning was still a little bit of a suspicious enterprise. Today it's no longer that case. Uh just like today you can learn Tanya and no one's going to kick you out of or so you can also learn and no one will accuse you of being a mascul. But for many many years there was a guilt by association. It was a funny funny thing that you know what gives you the right to learn you know what type of guy are you etc. are you an aicorus that type of thing it's an amazing thing it's reminiscent of the idea that sometimes negative movements take over very good ideas and then they make it very hard for us to use those ideas. What do they say? They say that um we lost because it was taken over by the mascul. We lost love of Erit Israel. It was taken over by the secular Zionists and we lost Chuva. It was taken over by the Bali Chuva. >> But in reality, Nak belongs to everybody. Love of Eric Israel belongs to everybody and doing Chuva belongs to everybody. Right? That's the famous a famous arsame legend about a tom of arsame was introduced to the gerbi and uh the grebi asked him where does he go to yeshiva so the baker said I go to arsame but he hastened but I'm not a balshuva so the grebi said you're not a balcha why not what type of Jew is not a balshuva either you're telling me you've never done an aa in your which is you know not that likely or you've done a ver and you don't do chuva in them how see we make a mistake we think balshuva means you know I was raised not religious every Jew has to be a baluva right so it's it's an amazing thing that uh the zionist stole zionism and the muskilum stole and the balichua stole chuva and now people who don't fall into those categories aren't connected so we have to reclaim all of these things and at least with respect to Nak has been reclaimed in recent decades. Yeah. >> Going back to the movement. >> Yeah. >> Yes. Uh yes. In point of fact uh hcala was a real real real serious problem in the litfisher world precisely because the litfish to world was a very intellectual world. That's what the Shivisha world is intellect brilliance and huscala gave an avenue and an outlet for that brilliance in secular wisdom. So as a result uh it had many casualties in the yeshiva world. There were benetra who left the yeshiva world and not just leave the yeshiva but also left yiddeshkite because they were nimshak after the haskcala because they saw a world of intellect, a world of culture, a world of wisdom. Uh the muskilm also had some very devious tactics. You know uh in Eastern Europe in the 19th century many kids were orphaned at young ages and they were wandering the streets. They didn't have parents. The muskilm used to kind of look for these bright kids claim them support them and send them to secular schools. Raaran Cutler was on the verge of being kidnapped as a child. So almost kidnapped as a child. The writes was orphaned was much earlier than Revar 100 years earlier was on the verge of being raised. He used to give thanks to Hashem that he was saved. So the mascul were looking for bright Jewish poor kids. In fact, poverty was also a big pull in the Torah world. Huska had a double attraction. One was the attraction of intellect and culture and wisdom and knowledge. And the other was that the mascul would portray life as learning of Torah as unending grinding poverty and with husca will give you a chance to have an economic success. Now that last claim was totally fraudulent because many of the Muskila were just as poor as the people earning in yeshiva uh because still the anti-semitism you know you might be a very well educated Moscow that doesn't mean you'll got a job as a professor in a Russian university. So uh that was a little bit of false advertising but the Muskilm did uh talk about poverty was one of their big big attractions uh to people and the like. Now you are correct among Hascala had much less incursion although there's there were casualties there too and that's because you understand that offered something different than intellectual stimulation they offered certain emotional connections to God and the like and therefore uh the the attraction of huskala was much less among than it was among the literature. But among the lifeset was a big thing. Corbanos. Corban. I mean lit literally the Russia yeshiva of the time spoke about Hcala as a devastating plague that had many many many many corbanos in the Torah world. Now as I say not all muskilm were bad but nevertheless they were part of a movement that had a lot of detrimental aspects to it. Um the there were people who might be in the middle a little bit. Rabyakinberg was a tom of the altar of Slatka. He actually was one of the Gdoleador. He was a great pose a great great to but there were many many aspects of Hcala that attracted him. He was interested in secular wisdom and the like. And he went he left Slabatka to go to Berlin and he he became kind of a composite figure of a God borra who was involved in would I call him a Moscow? Well by by some definitions some definitions yes although he was a mman and a great great all of his life. The altruista said later that he had fasted like 40 days and 40 nights that the three daya should not become a kokal when he went to Berlin. This this was kind of the idea that literally you lost great people. There was a great great professor at Harvard University for like 50 years. Um Harry Wolfson you may have heard of him. Harry Wolfson was like the world's in fact his field in Harvard was medieval Jewish philosophy whether it's Rambam uh Kuzari I mean this was his field spininoza later and he had grown up from and he had been in Sabbodka and Bahascola kind of totally took him away from Yiddish even though he was interested in Jewish academic research and he you know he never married uh it's interesting he became a Mas in philosophy the same way he'd be a I mean he would sit uh 15 hours a day you know over these different books and and be madic etc etc but he would be a casualty he would have been a an enormous but the huska was mish right so again we're not here to give you a whole history of the huska I just want to point out that one of the casualties of haskcala which brush was not a permanent casualty is that nak became very is favored in the lim of claw Israel because it was so much associated uh with the mascul uh we've kind of claimed it claimed it back so I think uh hopefully it'll be useful for us to kind of go over the basic narrative of obviously these are holy books the were written al pashem and if they were written al pashm there has to be something hashem wants to teach us is teaching us something. So we have to try to understand what it is we can get uh from these books. Even Raheim Kaneski Raheim Keski remember um every day he had his unbelievable bakia seder and most of the day he did on and he wrote but he had four or five hours a day that he devoted every year to finishing callra kula. What was his Pikia saying? He finished Babli every year. He finished every year. He finished Medish Rabba every year. He finished Rambam every year. He finished tissa every year. It's just I mean it's just unbelievable unbelievable. Unbelievable. Every year this was like his four or five hour blockout. I think he also did Zor every year and Makila saf every year. every year. But the very first thing he did every day was he learned a perk of the banim every day. That probably was one of the easier of his assignments. But this is what he did. So until the very very end of his life, every single day there was a you know a peric of this. So obviously there's a very important messages here. So now let me just end with with the following. We commonly say there are 24 books of Tanak. This is the number that's always given. In fact, in mcross of is often called the arba the 24 books. So I just want to mention that the counting of the 24 books is not as simple as you would assume. So let's count them. Uh the first five are the books of the Kish, the Torah. Raises Schmos Vikra Devorim. That's five. The next are called Naveim Rishonim. The earlier books of Niveim and they are Yahosua, Chaftim, Shimu, Malim. Now please pay attention in modern we have alfuel base alf that comes from the Christians who divided the book of Samuel into two and the book of kings into two. According to Kazal there is no mim or there is only a big safer and a big safer malim. As a result, therefore, what is called Nvim Reinim are only four books, not six books. And the four books are Yahushua, Chaim, Shimu, and Malim. So the five of the four of Nim reonim. So so far you have nine. We then have what are called Nimonim the later prophets and we start with three very big books or Yesha that's the same person yahoo or Yia same person. So that's three. So that's five four is nine. Three is 12. And then we have 12 books which are smaller books of prophets. Those are called trey Osar Aramaic for 12. But they only count for one. You'll see in the counting they count for one. All traar is considered to be one book. That's why it's this is by because the is if you in order to eat on pes if you're a you have to have a sem. So the most common semium is on a mus but if you finish a book of nak uh with a parish like rashi you can make a sem. So the smallest safer in Nak is the book of Oaja which is only one perk. So the question was raised can I make a sem on the book of ovajia. It's a book. The answer is probably not because ovaja is part of treyor. So ovaj is not considered hakally a separate book. You'd have to do trays. Now all trays is around 60 prim. So it's pretty big. So the smallest full cafer of nak is migillas rus which is four. So there is a small book you can do but ovaj wouldn't be the one. Uh so trey counts as one. These are 12 prophetic books that are very short. So kazal were coa we treat them as one book. So again I'm losing my counter. We have the five books of the we have the four books of nim rishonim. Uh then we have yo yescoar which are the four books of nimronim. So that's eight and five that gives you 13. We now enter what is called the kuim. And tomorrow I'll talk about what is the difference between nim and kubim. But right so nim is divided into vim rishonim and nimronim. We then come into the kubuim. So the Kubim you start off with Tahillim which is huge uh Mish proverbs of Schlommo and the book of Job the book of EV right so those are three big books then you have the five megillos which count as five that would be Esther Aha Shirim Kelis and Russ so that's five and then you have Donel Ezra and alf and bay but we have to collapse a few things chronicles uh alf and bay once again is of non-Jewish origin so driyamim counts one and even the division of ezra and is from the gym the garra says bufferish that Ezra and is one book. So you eliminate because it's part of Ezra and you eliminate base. So now if you count it hopefully you will get 24. Let's go over just just to be sure we have the count. We have the which is five. We then have reonimosaim notif base. So that gives you four. Five and four is nine. Then we have four traor which is four. So that's five and eight is 13. Then we have mish which is three. We have the five mgillus which is five. That's eight. So that gives you 21. And then you have Don Ezra which includes so that's 22 23 and then you have which includes elephant base. So that's how you get 24. Okay. The point I'm making is in order to get 24 you have to take into account how divided the books is one book. Malim is one bookim is one book. Ezra Nehemia is one book. Treyosar is one book. The five mcgillis are five books. They are treated as five separate. uh so as a result uh only if you follow's counting you will get and this is what kazal point out they also point out in the when it describes the adornments of a kala a kala getting dressed for a it uses 24 leis of adornments kazal say that a must adorn himself with 24 kishutim 24 beautiful adornments ments and these are the okay but but it's important that if you count it the way the go the way we conventionally have it which is based on the the goyam you'll get much more than 24 so that's how you have to be very careful to understand how kazal connected uh the different uh the different books yeah >> also >> yes so we'll talk about that but I'll just say very quickly the division of the Torah Nim and even the Torah into chapters. Praim is of non-Jewish origin. It is not uh our identity at all. Uh we have suos and stumos. We'll talk about that. Uh but chapters are of non-Jewish origin. Uh now refer to them simply because it's convenient. But also Kamineski suggested this is why commonly when uh when people refer to they'll often say in Yiddish capitol which is uh Yiddish coming from the Latin capulo chapter they will not say the word perk they won't refer to it in Hebrew to kind of underscore that it's of a non-Jewish origin. This is what Dvyakov suggested and that is why the fact that a perk ends in a certain place sometimes in the middle of something uh or sometimes the end of a perk is really very much the next story there's nothing to darian there you can't ask a you can ask a goyam but uh there is no significance in where the proim end or begin because they are not from us so proim are not of Jewish origin that includes even the terra the only situ situation where iri relevant is safer to hill which is divided into either 150 as we have it or some say 147 we'll talk about that a little bit uh those are already from David even then they're not really called to they're not really called but they're called toim or whatever whatever it would be so that's the only of in which you have what the equivalent of chapter divisions okay let's stop Thank you for listening to this awesome air production. To find out more and to partner in our mission, please visit or.edu.