Everyday Judaism · Rabbi Aryeh Wolbe

You're listening to Rabbi Aryeh Wolbe of TORCH in Houston, Texas. This is the Everyday Judaism Podcast.

Good morning, everybody. Welcome back to the Everyday Judaism Podcast. It is wonderful to be here and to continue our study of Jewish, practical Jewish law. Today we are going to begin Simmon Mem, Simmon 40, the 40th chapter in practical Jewish law, and we are going to talk about washing our hands before eating a meal. A meal is referring to bread. Typically, a meal begins with bread.
And before one eats bread, we know that we wash our hands. Where does this come from? Where does it come that we wash our hands? This is a rabbinic decree, one of the seven rabbinic decrees that we wash our hands before we eat bread. And this is not just random. As we know, we discussed many times in all of our studies that we do not have the right, the rabbis, the Jewish people don't have a right to just make up laws.
We don't have a right to just add, institute new decrees. Everything that was given to us in the Torah is exactly how Hashem wanted it to be. So how can the rabbis add decrees? Well, they are able to derive it from the teachings in the Torah. So, the laws of Netilsedim, washing the hands, have their origin in the laws of Tumav Atara, in ritual purity and impurity, that were once an integral part of the daily lives of the Jewish people in earlier times, when the Temple stood.
To avoid possible pitfalls associated with eating food with impure hands, the sages instituted the obligation to purify the hands by washing them in the prescribed manner before eating bread, as well as before eating any food that was commonly dipped in liquid. Although most applications of the Halachos, of Tumav, impurity, are no longer applicable today, we are enjoined to adhere to these procedures so that we will be accustomed to these practices when the laws of Tumav, of impurity and purity, purity and impurity,
will again become applicable with the rebuilding of the Temple. Speedily in our days. Amen. Another reason for the enactment of Netilsedim is to preserve the cleanliness of the food that one eats. Concern for cleanliness and hygiene is not only a physical issue, it is in fact an important spiritual value as well, and is associated with purity and holiness. So, if anyone recalls, just about five years ago the world was struggling with a pandemic of epic proportions where we had COVID-19
and we had a really very big challenge in the world and everyone, the biggest thing that you were hearing everywhere, wash your hands, wash your hands, wash your hands. The only people that did not need extra reminders were the Jewish people because we wash our hands all the time. We wash our hands before we eat, we wash our hands after we eat, we wash our hands after we use the bathroom, we wash our hands anytime. This is a constant Jewish thing.
It's not something which just began with COVID-19. So, but regarding bread, a person needs to wash their hands. Now there's the spiritual reason for it, there's the physical reason for it, and there is the holiness reason for it. The spiritual reason for it, we'll see, you know, we'll talk about it. We'll get into it in a second. 1. One who wishes to eat bread, upon which it is appropriate to recite the blessing of needs to wash their hands before eating bread.
So if someone's eating bagels, someone's eating challah, someone's eating any type of bread, any loaf of bread, any type of sliced bread, they need to wash their hands prior to doing so. If the volume that will be eaten of the bread is larger than the size of an egg, he must recite the blessing upon washing his hands as well. So you wash your hands, you recite a blessing on washing the hands, and then you go and you make the blessing on the bread.
If you're eating a smaller size than that, then you still wash your hands, but you don't recite the blessing of al-nitilat yadayim. 2. In the following few seifim, in the following few little segments, the Kitzur sets out the optimal way of performing nitilat yadayim with regard to the appropriate vessel, the amount of water, and the procedure to be followed. Kitzur does not address the many halachas that apply to one who cannot follow these procedures due to lack of water, appropriate vessel, or any other reason.
These halachas are addressed in length in the Orachayim, which is the code of Jewish law. This is the abridged code of Jewish law that we're studying, but in the code of Jewish law, and the Mishneburah as well, discuss it in Simmons 1.58, kof nun chas, through kof samachay. Okay, so nitilat yadayim tzoruch liyos, dafgam enakli, nitilat yadayim, when one washes their hands, it needs to be from a vessel. It needs to be from a vessel. Vitzoruch shiyah klishalim.
It needs to be a whole vessel, not a cracked vessel, not a broken vessel, not a chipped vessel. It needs to be a whole vessel. Blishum nekev osedek mifulosh, without any holes or cracks that completely penetrates the wall of the vessel. Vigam l'mali yeshaveh, and on top, the washing cup should be flat. It shouldn't be like they have for when they pour water in a restaurant that has a spout. No spouts. It has to be flat on top. Blishum charet oblito,
without any crevice or protrusion. So it has to be a regular, simple vessel without any type of spout. Ve'oso kankanim, and those jars or jugs, that have a spout on one side, protruding above the upper lip of the vessel, which generally water is poured from that spout into a cup. You do not wash your hands with such a vessel ki sham ein lo din kli, because that does not have the halachic classification of being a vessel. Kevon she'ein omachsik shamashkin,
because it's not proper, it's not standard for liquids to be held in there at the level of the spout. Ela tsuychen litol derech sfa sakli, one must wash by pouring the water over the lip of the vessel on the other lower side. Mokom she'machsik mashkin, which is the place on the vessel that can hold the liquid. So basically like this, if you were to have one, a vessel that has that spout right on the edge of it,
you have the handle and the spout on the other edge, so you would have to hold the vessel and pour it from the other side, not from the spout part, but rather from the flat part. Halacha number three. There's reasons for this, there's many, many reasons. We're not going to get into the reasons for it, but just understand that there's a, we will find that there is a very hygienic aspect to it, to ensure that it's clean, because in those crevices,
in those spouts, there could be mold, there could be things like that, that gather up in there, that's number one. There can be also, from a halachic standpoint, from the vessels that were used in the temple, it needs to be, because where do we learn these laws from? We learn it from the washing of our hands that was done in the temple, and therefore it needs to replicate that as well. A vessel that cannot stand upright on its own, unless it is supported,
so let's say if you have a vessel that comes down like a cone, so imagine like sometimes they have these little water cups that you can drink from a water station that has like, it comes down to a cone, so can you wash your hands from such a vessel? You're out at a picnic and you forgot to bring water for your bread, to wash your hands before eating bread. The only cups you have are those little cups
that are like a cone, can you wash from that? He says, if the cup was originally made like that, that it was only made to be used while supported, it does have the status of a vessel, if it was a vessel that was broken. A vessel wasn't really made for that purpose, but that's the only way you can use it. So in that case, for example, the cover of a vessel that can hold liquid, when held in an inverted position,
but was not made for that purpose, one may not wash from it. You know the tops of the, sometimes the top of a water pitcher, so it has like a little lip that goes down, and the top, it has a little holder, a little piece that you can hold from, a handle, right? So now, even opposite, the bottom of that, right? So that is not really made to be used as a vessel, but can be used, yeah, it's a creative little usage
that you can make out of it. So in such a case, you're not supposed to wash from such a thing. It should be an actual vessel that is designated for, and there are many different halachic details and disagreements regarding this in the Shulchan Aruch. So what's the, okay, so dealing with the vessel, the vessel, it should be a clean vessel that has a level top, okay? You can find that, you know, we have one here
in the Torch Center, but you can find in any of the Judaica stores, they'll have a washing cup, which is designated for washing your hands. And you can get it on Amazon, of course, you can get everything on Amazon, right? That's right. Yeah, they do, they have a Judaica store here in Houston, and in most Jewish communities, they'll have a Judaica store, you can find a washing cup, you can go in and ask for a washing cup. They have very, very cheap ones
that you can find for like a couple dollars. They have fancy ones, they have really nice ones, they have gold-plated ones, they have silver ones, so you can choose, figure out a way to make everything expensive as well, so that's great. Okay, halacha number four. She or hamayim, so what's the volume of water that needs to be poured on your hand? This is something which is very commonly misunderstood. I've seen people who are washing their hands for water,
they just want to get their hands wet, get it a little wet, and then just, you know, that's not enough. It has to be an actual volume of water that can actually cover your palm till your fingers, and there's a way to do it. We're going to talk about how it should be, how your hands should be washed so that it gets you holding. If you close your fist, you're not going to get the inside of your palm wet.
The idea is you want to get all of it wet, so if you have your fingers open like this, and you have it almost like in a side position like this, it'll get everything all wet when you wash your hands. You can refill if you need more water, it's fine. Today we live in a very, very luxurious lifestyle where we have flowing water in our kitchen sinks, if you have a bar. Most homes in Houston have a bar. Most places that you see a faucet,
you can turn it on and there's actual water there. It's really amazing. She or hamayim, what is the volume of water that is necessary for It is difficult to figure precisely. Therefore, it is necessary to pour a generous amount of water upon each hand. I washed my hands with full handfuls of water. Hashem from heaven gave me full handfuls of prosperity. I washed my hands with full water, with an abundance, and Hashem gave me success
in abundance. Don't go cheap on that water. You always wash your right hand first. Right hand is dominant in Judaism. A Kohen has to be a righty. A Kohen who is a lefty is not valid for service in the Temple. He could not be a Kohen Gadol. Additionally, there are many, many things that the halacha says one should use their right hand to perform the mitzvah. Tzedakah, you're supposed to give with your right hand. Your right hand is the hand of chesed,
it's the hand of kindness. We always ask Hashem to use his right to bring us close. When God gives us a patch, he gives it to us with his left hand. When Hashem brings us close to him, he brings us close with his right. That's why we try to exemplify that in our physical world, in our performance of mitzvahs, that we also use our right. In fact, if you look at Hasidic garments, my jacket, if you look, but in Hasidic,
the way the Hasidic clothes theirs, the right goes over the left. Why? Because you want the kindness to overcome the judgment. So their garments are made custom the opposite of what most other people... It's funny that women also have right over left. But they understand. They understand the power of mercy. So the halacha now continues. You always wash the right hand first, and then the left hand. The water should cover the entire surface of the hand. That is, until the wrist.
So you make sure you cover with an abundance of water, you cover the entire hand. There should be no area of the hand that does not have water on it. Therefore, a person should separate the fingers lightly and lift them up a little bit, slightly upward, so that the water reaches the entire length of the fingers. From the top of the fingers and all around their width should be covered with water. And the water should come over the hand with one flow,
one stream of the pouring from this vessel. Therefore, a person should not wash his hands with a vessel that has a narrow opening. Why? Because it's going to be more difficult for it to be in one flow. In which the water does not come out all at once. It is proper to wash each hand two times. This is specifically for bread. It is proper to wash your hands two times. Now, there are those who choose to wash their hands three times for bread.
It's not an obligation of halacha. Halacha says that before eating bread you have to wash your hands twice. If you remember way back in Simon, I don't even remember what Simon, we talked about washing our hands in the morning, washing your hands when you wake up, which is bringing your hands from a state of impurity to a place of purity. Then we spoke about washing our hands three times and the way in which we wash our hands would be
right, then left, then right, then left, then right, then left. But here it does not need to be that way. It can be twice on the right, twice on the left. Again, for washing for bread is different. It's not changing your status from impure to pure. It's a cleansing of your hands. There's another spiritual side to it as well. And we mentioned this previously that our sages tell us that our hands are the biggest confusion for emunah.
Why? Because our hands, we feel like we've accomplished, we've done things with our hands. Look at me, look what I do, look what I do. With our physical hands, look what I built, look what I planted, look what's growing. It's all me, me, me. People get carried away by that, especially bread. It's an 11-step process of making bread from the plowing to the planting to the harvesting to the sifting, the grain, all of that, the winnowing, the grinding of the kernels,
making the flour, taking it, making it into dough, kneading it, baking it. It's an entire process. Me, look what I did, look at my bread. It's very easy for people to get carried away. We take challah away from the bread. We separate challah, we say this is for Hashem. So that right away you remember it's not your bread. I know you think that you've done all of this, it's the hand of Hashem, it's Hashem's miracles. But then when you are actually about to go
eat your delicious bread that you baked with your own hands, we think it's all our hands, look what I've accomplished. We open up our hands, we pour water on that arrogance, we wash that arrogance away, we wash it away. We open up our hands, we pick it up and we say the blessing, we'll see in a minute. We say recite the blessing of Al Netilat today, you're supposed to pick up your open fingers like this in front of your eyes and say,
first is the Sephardic say, elevate your hands with holiness. Why? Because what we're saying is Hashem, we do nothing. Look how porous our hands are. If we try to hold on to water, how much do we hold? Nothing. You see, it goes right through. Hashem, everything is from you. Ah, now I can go eat my bread. Now that I've humbled myself, now I can go eat my bread. If you remember, Pesach, which is just about three and a half months away, get ready.
So Pesach is, what do we eat? We eat matzah. What is that called? Lechem oni, a poor man's bread. What is real bread? Oh, that's a rich man's bread. That's my accomplishment. Look, it's become all inflated. That's the difference. The matzah is humble. The bread is all inflated. It's filled with our arrogance. It's filled with, look at me. Look at what I was able to accomplish. Look at what I made with my own two hands. That is what we need to wash away
our spiritual impurities, so to speak, with our washing of our hands. So we said we wash our hands twice. Okay, if water is not available, one is not required to make an effort to find enough water to pour a second time, as long as he pours a second time. Let me see what a revius is. The actual amount of a revius is, it doesn't give an exact number here. I'm looking here at the beginning of the beginning of the Kitz HaShochan Orach here.
Our scroll has the exact amounts of each of these measurements, but it does not give the exact amount for the revius. He says it's one and a half eggs. So if you were to put the amount, it's probably three ounces, four ounces of water. Okay, halacha number five. After a person washes both of his hands, he should rub them together and lift them up to the level of his head. As the verse states, lift your hands in holiness.
Who has sanctified us with his commandments and commanded us regarding washing our hands. Even though most mitzvos, we recite the blessing before we perform the mitzvah. We're about to perform the mitzvah, we recite the blessing before. Since a person may have actual dirty hands, physically dirty hands, before he washes his hands, and now your hands are clean and suitable to recite the blessing, and therefore whenever you are washing your hands, the blessing is always after the washing.
Also drying of the hands, which one does after reciting the blessing is also part of the mitzvah. One who is accustomed to pour twice on each hand, has that custom to wash twice. A person needs to be very cautious and careful to not dry his hands on his clothes. Because it is a bad omen to forget things. You become forgetful. You don't want to dry your hands on your clothes. Some people have the custom to wash their hands once
and then rub them around and then wash a second time. That's not the custom that any of us have. So we just wash them straight once and then we lift our hands up and recite the blessing. I want to share with you an amazing story. There was once a story in a yeshiva that someone stole something and the rabbi asked who stole it and nobody came forward and took responsibility. They were washing their hands for the meal
and one of the students washed his hands and dried his hands on somebody else's garment. The rabbi said that's the thief. You can see that he has no regard for someone else's possessions and they indeed investigated and it was that student. We have to be careful about other people's belongings, someone else's jacket, someone else's clothes and even one's own clothes you have to have proper respect for your own garments. A person needs to dry your hands well. It's also a very, very pragmatic thing.
Anyone who is familiar with winters in New York, you know that if you don't dry your hands very, very well because it's freezing cold there, you will have very, very, very terribly chapped skin. You have cracking of your skin if you don't dry it really, really well. So you have to be careful and there are other important hygienic reasons that you have to ensure that your hands are dry before you eat the bread. Halacha number six. Just for the reason of halacha, that's enough.
Halacha says to do that, so we do that. Halacha number six. If after one poured their hand, poured the water on their hand twice, and by mistake they touched their hand with their impure hand, the one that was not yet washed, or someone else touched you on that wet hand, then the water on your hand has now become ritually impure and you have to dry them and wash them another time, another twice. Ach im eira lo kein, shekfar beirach lo yevorach sheines.
But if this happened after you already recited the blessing, by the way, when you have children, little children, that'll happen many times. It'll happen many times where you're about to recite the blessing and the kids come over, they want you to help them wash their hands or whatever it is. So wait till after you wash your children's hands. Put your own mask on and then put on the mask of the children. Wash your children's hands first and then wash your own hands. Okay.
Halacha number seven. Mi shein lo kli, one who does not have a vessel to wash his hands, yochol lit bol yad o banar, there's a solution to this. You can dip your hands into the stream or into a river or into an ocean. You can dip your hands in because it's a massive pool of water and that would qualify as your hands being washed when they are immersed in the river. Or in a mikvah that is kosher for a woman's immersion. Remember we discussed this.
Men do not have a biblical obligation to immerse themselves in a ritual bath. Women do. And therefore the qualifications for a mikvah which is kosher for a woman is much more stringent than that that men can use. Men can use a pool. Men can use any form of collection of water. There's no obligation for a man to ever use a mikvah unless he's a Kohen, a Kohen Gadol in the service of the temple which God willing will be rebuilt speedily in our days.
However, till that point a man is not obligated by the Torah to use a mikvah. A woman is. So the stringency of a kosher mikvah that is suitable for a woman is much more serious. As long as there's enough to cover your hands in the water when you put them in a person can recite a blessing after doing so. In a case of a pressing need where no water is available a person may immerse his hands into snow
and if there's a lot of snow on the ground as much as the volume is a mikvah then it's okay to use that. If there's a big snow storm you can put your hands into the snow and that would purify the hands as well and a person can then consider it as if they've washed their hands for bread. I want to share with you an amazing story that I just heard this morning from the Chavetz Chaim and snow.
So he lived in Raden. The Chavetz Chaim lived in Raden and it was a very, very, very snowy day. It was a very cold and very snowy day and the Chavetz Chaim needed to walk from his house to the yeshiva where it was his yeshiva, the yeshiva of the Chavetz Chaim and he needed help he was already an elderly man and he asked his daughter to help him walk to the yeshiva and again it's snow which is waist high of snow
and he was walking to the yeshiva and in the middle of the walk he stops and he tells his daughter to go back home. She said why? He said because there's a girl who would come help clean the house, help the Chavetz Chaim's wife and she was an orphan and the Chavetz Chaim says before I left the house by mistake I tipped the light by mistake and mother might think that it was the girl who did it and she might get upset at her
and she is an orphan and you're not allowed to make an orphan sad so the Chavetz Chaim wanted to walk back home so the daughter said it's okay, I'm going to walk back home I'll tell mother that it was you and not the orphan so that she doesn't get upset at the orphan for tipping over the candle I guess they had like a kerosene type of light I don't know if you're familiar generation Z here
they don't know what that means but once upon a time people used to be dependent on candles and other forms of light for their electricity they didn't have electricity either way that is something that I thought was very special the Chavetz Chaim was so sensitive, imagine that thinking oh she's going to think that it was the girl that helped her clean an unbelievable sensitivity of the Chavetz Chaim that was Moshe Feinstein there were no cars back in the Chavetz Chaim's days
he passed away in 1934 so it wasn't very common he used to go on a locomotive, he used to go on a train the story of the Chavetz Chaim was once traveling on a train and he was such a humble man, he didn't walk around with a whole entourage and a whole group of people, he was a very simple man he walked with a little casquette, a little I don't know what you call those hats the kangol hats the Chavetz Chaim walked with such a simplicity
so he was once on the train and another person walked onto the train while the Chavetz Chaim, he says where are you going the man says to the Chavetz Chaim, where are you going, he says I'm going to this and this city so the guy says oh you're going to this and this city, I'm also going there isn't it amazing that the Chavetz Chaim is going to be there not knowing that he's talking to the Chavetz Chaim so the Chavetz Chaim says who's the Chavetz Chaim
so the person got so upset at the Chavetz Chaim that he gave the Chavetz Chaim a a potch with the right hand, I'm sure and he was so disgusted, how can this person have such a lack of respect for the Chavetz Chaim, again not knowing that it was the Chavetz Chaim the person didn't even want to be in the same car as the Chavetz Chaim on the train he went to a different car, he was so disgusted by the behavior when they get to that town
he sees an enormous welcoming for the Chavetz Chaim, the man that he had just and this person was beside himself the Chavetz Chaim asked for this individual to come meet with him the next day the Chavetz Chaim set up an entire feast for this person, the person came and he was asking forgiveness he said no, no, no, I have to thank you because you taught me a halacha, you taught me that a person is not allowed to say Lashon Hara about himself either
we know you're not allowed to talk about Lashon Hara about other people but about yourself you're not either allowed to and in honor of learning that halacha from this individual he made a feast and thanked him for teaching the only type of humility you find like that is with a Torah sage of that caliber like the Chavetz Chaim, you don't find it in other nations you can't compare my grandfather would always say that he wanted to write history books properly
he wanted to write a history book of I think it was 7 Torah sages about 7 secular non-Jewish heroes and he wanted to contrast what it means to be a Torah sage versus someone who doesn't have Torah I'll just give you my own personal example I saw this video, I've seen it multiple times and I think it's telling there is a video that you can find online of the Pope being approached by a woman who was so admiring the Pope
and she wanted to just give him a hug and the way he slapped her away with total disgust and anger and you'd wonder is there someone who you can't compare between holy and unholy this is not the way we act it's not the way the Torah teaches us to act forget the embarrassment that this woman probably experienced but that's not the way you should carry yourself the Torah teaches us to refine our traits not just learn a lot, but you have to be
a person who is kind and gentle and understanding and have empathy and have, you know, Rachmanus is what we call it I doubt she was invited after that to the Vatican for a feast yes, ok if a person if he has no other option he must wash his hands from a pump ok, so he says what if a person only has a sink they call it a pump because it used to be an actual pump that they would use
I don't know if you've seen those, but if you go to some places in Europe you'll find an actual pump that the water was connected to today we have faucets, you just turn the faucet on and we're so, so, so lazy so what happens if you only have a sink you're in a hotel, so hotels actually, very interestingly I don't even know why they do this, but they have glass cups, you ever notice that?
they have glass cups, I think they were thinking about us and our washing needs washing our hands, it's really a special thing that they have cups in your hotel room, right, glass cups so either way you can use that, you can always use that but additionally there is if you don't have those glass cups, you need to wash your hands what you can do is, you can turn on the faucet with your right hand under, turn it off
turn it on, turn it off, so now it's with your force, you're causing that water to so it will be like the first spritz of water the first spray of water, and that would qualify as if you washed it with a vessel, and the same thing you do then with your left hand and that would be the same now someone else can do it for you as well so you can put your hands under the faucet, and someone turns the faucet
on and off, on and off, and that would suffice as if it was washed from a vessel halacha number 6 water that was discolored whether it was a condition of the place that they were stored in or from something that fell on them that is not valid, they are disqualified but if they got discolored on their own cause because they're just stale water, that's fine water that was used already for a function for example, if they rinsed dishes in them
so they soaked vegetables in them or they rinsed warm liquid that was on these vessels in that water, to cool it off so they used the water to measure different capacities of measures these waters are also disqualified some halachic authorities also disqualify water that had become repulsive so if it becomes smelly then it definitely should not use that for washing your hands the point here is for it to be clean what if a dog drank from that water
you shouldn't use that water now to clean your hands or a pig drank from it as well because now this water became repulsive and becomes like waste water and it is proper for us to be concerned for the opinion of these halachic opinions one more halacha, two more halachas we'll do nine and ten, very short the water did not become ritually impure one who leaves the restroom he can scoop out water from a barrel with his hands in order to wash his hands
and the remainder of the water in the barrel that's in that barrel is kosher still are qualified to be used but if he rubbed his hands together inside that barrel to clean them even if he just dipped one of his dirty or impure fingers in that barrel all of the water that's in that barrel are disqualified because an act was performed with this water salted water, halacha number ten putrid water, bitter waters muddy waters if they are not good enough
for a dog to drink from them they are disqualified from being used my dear friends this concludes part one of the laws of washing our hands for a meal and now we are going to open the floor for ask away number twenty seven my dear friends thank you so much for joining me this Sunday morning joining us this Sunday morning those of you who are online thank you for being here with us and we are now going to go live on another broadcast
for the ask away segment it looks like everyone is geared up here for their questions thank you so much my dear friends and have a magnificent week tonight Sunday night we will be lighting the eighth and final night our sages tell us that it's called Zos Chanukah because that's what the Torah reading that we are going to read tomorrow is Zos Chanukah, this day of Chanukah our sages tell us that it has the power of all the eight days of Chanukah
so if you feel that for whatever reason you did not maximize all of these previous seven days of Chanukah you just wake up at the eighth day and you're like what am I supposed to do now this is the time, number one, it's very very important look at your Chanukah candles just look at them there are many people, many great sages that would sit there for hours just gazing at the lights of the menorah it infuses you with emunah with faith and knowledge of Hashem
it infuses your eyes with purity just sit and look look, gaze at your menorah at the lights that holiness is purifying for the soul we also say in the little verses that we recite after we say we are not allowed to use the menorah light but to gaze upon them with our eyes that's it we do we don't read our book there we just see the holiness see the light that we bring to the world and just take it all in
there's no rush, just sit it's a very very powerful time for prayer and it's a very very extremely powerful time for thanking Hashem the holiday of Chanukah is all about giving thanks to Hashem it's all about lehodos o lehalel and pour your heart out and thank Hashem by the menorah you've had an amazing challenge that you were able to overcome this year thank Hashem you've had an amazing challenge this week unbelievable don't stop saying thank you to Hashem thank you Hashem
thank you Hashem and also bless us all with an amazing amazing year ahead my dear friends maximize Zos Chanukah as much as you can alright we're up to ask away number 27

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