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0:00 All right, say good morning. Let's begin. A lot to do today. Beautiful, beautiful gimmar ahead of us. So we'll say, so today's pes 87. We are picking up at the gimar. We finished off. We finished the mishna yesterday. So on 87A 2 46 lines down from the top says the remember again we're talking about the 0:31 types of wine that are usable for sacrificial purposes in the mik. So remember again the says now is you cannot bring sweet wine, you cannot bring cooked wine and you cannot bring smoked wine heavy and if you brought any of these types of wines ultimately again whatever sacrificial service you're engaged in is 0:55 fundamentally poss contradiction. The Mishna said that you should not bring helistone wine. If you remember again what was helist wine, it was sweet wine, late harvest wine. Grapes that were left in the sun for a longer amount of time. Therefore, again became sweeter. So ideally, you're not supposed to bring this type of wine. But if you did, it's Kasha. So I say, so here's we have a problem because again 1:25 here we have the telling us that you can't bring any type of sweet wine. Yet the Mishna told me that Helistion wine in fact is going to be okay. Helistion one is sweet wine. So So we'll say two answers. So says group it all together. And actually the way you're supposed to read it is that all types of sweet wine are 1:47 all types of sweet wine are says. So in fact the way Ravina understands is that don't read it like the Mishna rather read it like the Bryson all types of sweet wine are going to be posto use and therefore again wine that comes from histion grapes or wine will be posashi says no no no don't group them together rather say there are two there are 2:16 different types of sweet wine say sometimes wine is sweet because the grapes are dka left out for longer. See if you have late harvest wine. It's interesting. It says that's not disgusting. So meaning not disgusting means what? That it's usable. 2:37 One would be permitted to use such wine. Obviously, you could see that did not regard did not regard sweet wine as quality wine. And therefore again if it's if it is late harvest wine if it was left out on the vines and aged so you could use it. However, 3:02 say if the wine is sweet because the fruit is weak, then ultimately again that's considered to be an inferior type of pre and therefore that type of wine may not be used say remember again next was you can't use old wine can't use old wine pointed out over here that old wine means wine from last year. So remember 3:28 says you cannot use old wine and say you can say why doesn't want you using wine from last year aged wine because the says remember again the over here is talking about the which ultimately accompany the animal offerings 3:54 talking about libation that accompanies the offering of the of the lamb of the sheep. Interestingly, just like the is brought has to be under a year old, so to the wine that is brought also has to be under a year old. 4:18 Therefore, he says, "If that's the case, then just as if the is two years old, it is possible. So to wine that is two years old will also be possible. So maybe you'll say yes this is indeed the case. Here's the problem. You shouldn't bring wine that is more than two years old or two years old. Two years old as ultimately again 4:43 if you did so it's still who was the one who told us that you can't bring old wine. It's And yet again, what does it say over here? If you went ahead and you brought it, it is so rather it comes down to what is Reb's issue? 5:09 Reb's issue is as follows that when it comes to wine, one of the defining characteristics of wine is its redness, right? Is the intensity of its color. So apparently say and again so much of what we're learning over here is a function of how they made wine meaning as we're going to discuss in 5:32 just a little bit. So we know that when they created wine, what they really created was what? Wine concentrate which was then subsequently so when you went to the store you bought wine concentrate. You brought that home and they went then went ahead and diluted that to say so obviously the qualities and characteristics of their wines were just different than what we have today. 5:54 Because for example even on a basic level we're thinking to ourselves a we always assume at least contemporarily that aged wine certainly will be superior to quote unquote newer wine. And in fact by the way in other places the talks about that as well. What's happening over here says according to Rebi is actually not necessarily a quality of taste but rather again the color. At least in Tammudic wines, the 6:17 redness was most pronounced and most intense in the first year after production. After the first year, the redness would fade because one of the defining characteristics of wine based on this is excuse me is defined as defined ultimately again as red. 6:42 Therefore says rebi you really should only use wine ultimately that's what is within one year old because that is when the color will be strongest it happens to be doesn't ask like we passing like and therefore again even old wine is going to be okay we'll discuss how we pass in accordance with a number of different of these approaches 7:07 in just a little bit next so we'll say remember again Mishna also says something very interesting which is we do not bring we do not bring from vines which grow on trelluses rather we only grow on vine we only bring from grapes that come from vines which grow on the ground and from vineyards which are worked. So 7:29 the says this refers ultimately again to vineyards which are plowed a minimum of twice a year. So the mar tells us about the power of of plowing vineyards. So had a had a corner of a of a vineyard and say he used to plow it often. Now Rashi says over here he would go ahead and plow it more than 7:59 the norm. Now if you look at just the moment on the bottom pretty much like right in the middle instead of just plowing it once a year he would plow it twice a year and I will say as a result of working the soil just a little bit extra. What happened? Listen to this. 8:19 Hamra did a trim. He produced grapes that produced a wine concentrate that was so powerful that it required a 6:1 dilution ratio. Six parts water to one part wine operates under the normal understanding that normally for dilution purposes it's usually two parts water 8:44 for every one part wine. His grapes were so intense that it was six parts water to one part wine. So you see here the benefits of multiple plowings of the field, multiple workings of the field. Good. So remember again the Mishna also said we do not store the wine for in large barrels rather again the we fill it up in small barrels. 9:11 So the says what type of ludio so apparently the just identifying the type of barrels they used to use. They used to use midsiz ludian ludian barrels. Okay. 9:30 Furthermore again when storing these barrels we do not store them one next to the other rather we store them each of them one we don't store them next to each other. We store them one without storing another one next to it. 9:47 Actually very interesting what we don't store the barrels one next to the other one of the barrels goes bad turns sour is actually very interesting. What are we concerned about? We're concerned about that if wine in one of the barrels sour then what will happen apparently again that the putrid odor from from one barrel will travel to the next and potentially adversely affect the other 10:20 barrel. Therefore again we don't store the barrels one exactly next to the other but apparently there was some amount of significant space between one barrel and its fellow barrel. Very interesting. Next so this actually was quite amazing. So the gim says over here if you remember again the Mishna said so how would they get the which wine would they use for so remember again the Mishna said we don't 10:43 want to use the wine from the top of the barrel we don't want to use the wine from the bottom of the barrel so what do we want to use from the middle third so what would they do they would put the spigot in right right by the middle third of the barrel you had two guys the spigot guy the gizbar spigot guy is taking the wine out of the barrel and the gizbar is standing there the gizbar stand there with the reed and when they have enough. The Gizbar would 11:06 tap the spot guy on the shoulder with his reed. Tell him to shut off the spot. So the says gizbar. So the Mishna said again, how would what would the boat what would the Gizbar do? He would stand there with his reed and ultimately again when the froth would come out when they would get out enough wine. 11:28 So the Gizbar would tap the other guy with his reed on the shoulder. So we'll say as soon as the froth came out and the initial dresgs came out as well and they got the necessary wine out um um I'm sorry Gizbarish the Gizbar went ahead and tapped the spigot guy on the shoulder. I mean why doesn't he just 11:52 say why why do you have to have this complex process? No it's not so complex. Why do you have to have this process of the gizbar tapping the guy in the shoulder with the read? Just say shut the spigot. Right. Same thing. just just just tell him what to do. To which the says is actually amazing. 12:09 Say this goes in accordance with this is an amazing statement. The same way that speech is helpful for incense for speech is detrimental for wine. So this is actually quite amazing that Khaz operated under the assumption that there are certain activities which happen around wine which are detrimental for wine. Now it's dapka wine. So for for 12:40 whatever the reason Kazal felt that speech right talking when in in the preparation of wine has a detrimental impact on wine. Whether this was a spiritual detriment, whether this was some type of qualitative detriment that's what Kazal felt say by the way the discusses that when they used to go ahead and prepare the for the for the 13:04 would they say chop chop it up finally chop it up finally because the is so because the is if you think about it whatever it means on an actual level it's a profound statement that anything and everything we do has an impact on in what happens in the world around us in some way. See, 13:29 sometimes we do things in life because we think that our actions don't really make a difference. I could do X and it's not really going to have an impact on anything specific. But it's not true. Every word we say, every action we do, every decision we make has an impact. 13:47 And I say it has an impact on multiple levels even to the wine, even to the bim. That's why a person has to be so incredibly vigilant as to what they say when they say it, how they conduct themselves. Because even the smallest of actions which we consider to be insignificant has a universal significance often which we cannot see, often which we cannot 14:11 comprehend and sometimes which we cannot even measure. But there is no such thing as a word, no such thing as a as an action, no such thing as a decision that doesn't have a ripple effect, that doesn't have an impact. So the goes asked the question asked kept asking on a variety of different occasions. So we say if you took any of these wines 14:40 right that um I'm sorry this is actually mentioned in the Mishna that if there's any remember again literally means like particles of grain but in fact for our purposes over here what it means is particles of mold if there's any mold in the wine particles of mold so that renders the wine unfit for sacrificial use soar asks okay if you took that wine and you were mish that wine 15:06 What's ultimately again should you get would you get malus for that as we've already established on if you're mishum what's you get malus the sh is if you go ahead and you're mish wine which has mold in it so do you get malus for being mishum or not 15:30 do we say that since it's ultimately again it's like Therefore get malus or do we say no your only time you get malus for a is but not for wine to which the answers take we'll have to leave it on is actually a beautiful so now the is telling us where they used 15:53 to get the best items for the soil rams used to come from right and of sheep used to come from aims from the Shaon area. 16:11 Go came from this place called Harame is actually a beautiful they would only bring sheep, right? Whose height was like their width, right? Zapic sheep, right? If you're going to bring sheep, you don't want any sheep on a diet, right? You don't want any scrawny sheep. You don't want any little sheep. You want zapic sheep. if you want that they should be as wide as they are tall's logic. 16:43 So let's say dash from the word it should be wide another beautiful so the from literally on the walls of says I have placed watchmen guards all day and all They are never quiet. They are never silenced. 17:20 Ultimately again those who remember God do not be silent. So my will say when these guards when these watchmen stand on the walls of ultimately again what do they say? What do they say? What they say is they call out the watchmen of the walls of call out to get up, stand up and have compassion 17:46 upon. So these watchmen stand up and ultimately what do they do? They go ahead and they dive in for divine compassion on says they say build keep on building Jerusalem. So again remember this is what they're saying now after after the has been destroyed. So what they're saying ultimately is get up have compassion upon ultimately 18:19 again they're saying go ahead and rebuild Jerusalem. So that's what they say now in the aftermath of destruction but what did they say when stood? What did they say when the mikto stood? because it was his desired habitation. Oh, beautiful gimra. I'll just say interestingly enough just before we finish off this par. So, so remember 18:50 again these that we've seen by we've kind of worked through them all in the Gimar in terms of which wines are fit for use in the B mikdash, which wines are not fit in B mikdash. So I say remember again one of the things the Gimra doesn't talk about it because it's kind of obvious which is the gimar apostles mushel wine for for use in the bush you cannot use wine that is mushel 19:15 ultimately again for carbonic purposes so say something very interesting about this so the raam actually pas in kdish by shabis the raam says that for wine for kdish has to be hari linab that for wine for kids says it has to be wine that is fit for libational purposes 19:38 on the misbeh coming to say that it just has to be quality wine that you use for your kdish saying it has to conform to the soik has a whole piece where he actually explains that the ra is actually coming to say that the details ultimately again for for libational wine are the same for kdish wine which is interesting enough why the rabb The Ra was mak to only use 20:03 nonushial wine for kdesh. would not use wine for kdesh based on this that it has to be something interesting I saw brought down so many people this this was the rub's idea one if if you're looking for something to take on in your yiddish kite this is not the thing right there are many other things that a president should work on don't worry about this as much but I will tell you something very interesting which is where this is 20:29 brought down in other places which is by dal kosos by dal kosos you find by the postkin by the four cups by the an idea to use non-mushial wine to use wine because again out of the idea that non wine has a stronger element of usually considered to be a higher quality as evidenced by the fact that 20:51 it's rather kos which are there as a manifestation of new found freedom ultimately again one should try to use that type of wine that's again it's not the one could go ahead and use any kind of wine that that's that's fit for use ultimately. But again, it's just interesting to see how some of these that apply by the Bdash have ramifications for us as well. 21:15 Beautiful new paraging say ultimately again there were two two different measures two different measures used of dry measures used inside of the Bdash. What were they? 21:34 Let's say and a half is these were the two measures. One mayor says there were actually three different measures. There were two types of measurements and one and one which was called right. 21:54 What would we use the measure? Literally was a utensil of anon. What would we use the measure for? The measure was used from remember again take an of flower. Therefore again say it's actually very interesting. I'm going to get into this but they're going to see that there are certain sacrifices which require more than any saun 22:24 ultimately again more than any sauron for more than anyone of flour. So for example some 23 but in the bdash we always measured using a utensil which contained an isuron and no more. So for example, if you had a carbon that required three sronos, you would fill up that utensil three different times. So really what 22:47 we're seeing over here is there was an utensil and and utensil, but that was it. What would they use utensil for? So the says remember again the would bring every single day it was a half an in the morning a half an in the afternoon. So 23:14 they would measure out the half ultimately in that utensil says what does the mean when it says so what's interesting is remember it's one the the carbon here that being referenced over here gets one. 23:42 It teaches us this is the opinion that says that there were three different types of utensils. There were two utensils and one utensil ultimately says the what does it mean? So we'll say one was for what we call a heaped is and one was for a leveled is 24:06 what that means is as follows. One of the measurements was a heap which meant it only contained the full is when you heaped on the flower above the rim the top rim of the cle versus the second type of utensil which was also called an isuron measure say but the way it was used is the inside contained an isarn of flowers. So the way you measured is you leveled off the top. 24:30 Ultimately again it was these utensils which are used to measure out the flour for all of them. What would you use the leveled one for? So interestingly enough in Rabi Mayor's model so you would use ultimately again the shabbo. You would use what we call the heaped utensil. The utensil that you would measure up by heaping the grain by heaping the flour, excuse me, that would 24:56 be used for general the leveled measure that was that was used ultimately again for the coin. Say the say no there was only one utensil. 25:15 It was only one utensil only one measure. The says one for one. If that's the case, then what do we do with the double just so you hold up over here's the says why to teach me what? There are two types of is measuring utensils. Talk about now measuring utensils. There are two types of utensils. There was what he 25:46 calls an excuse me an inern heaped utensil and anernn muk anern leveled utensil the leveled utensil was used ultimately again for the kav coin god right that's what he owes they measure out the fl for the coin god special offering daily m offering the was used for all other so fine I understand then why it says 26:11 but according to the who say that no it's not true there was only one is utensil then what do they do with the that says Torah says it twice what do you do with that oh's there were two utensils there was one utensil ultimately again that was the measured and one utensil which measured what a 26:36 half an isum mayor mayor says mayor where does now say remember again here's what everyone agreed agrees on. Everyone agrees that there was one is utensil and there was a second is utensil. Everyone agrees on that. The point of contention ra was was there a second is utensil or 26:58 not says yes say no. So if learning out is to teach me two is utensils saying teaches me one. So where does Rab learn out the utensil from? 27:17 Right. He learns out from the extrav that is come to most something initial. So, so interestingly enough, he learns out from the will. So, we'll say the problem is what does do with the phrase? 27:43 So, we'll say remember again use that to teach me that there's only one utensil. What does use that to teach me for? So the says my tells me that comes to teach me comes to teach me that what there are other animal offerings say which require more than one is so for example as the says you have to go ahead and what you 28:15 have to bring three isos for the par and two for I might have thought that I should have a utensil that is the size of threeos, the size of two. No, therefore again the teaches me teaches me I do not make a three utensil for the power. Nor do I make 28:43 nor do I make a two utensil for the we say they learned that out from the dot on top of the word what is this referring to here we go say why is there a dot by the middle of the v of iso say shall by the VV in the middle of the word by the first mentioned by the first day of 29:22 teaching me what say interestingly enough that dot is there for emphasis purposes to teach me that what I only go ahead and make a utensil the size of one isolon and I do not go ahead and make a util pencil that is two esronos or three esronos for Mayor Dish and Rabbi Mayor ultimately again 29:48 does not darian the dots say we see a fundamental and this is interesting this is about what utensils they had in the mikdash this is literally what they're arguing about say they had two utensils one which was one which was a isar utensil one which was a kati is utensil. Rabbi may telling us they had three utensils. 30:14 One which was a two I should say two which were isar utensils. One was a gush one was a muk one was a piled measuring utensil. One was a leveled measuring utensil and utensil and they both based on the we'll see in a little bit tomorrow. 30:36 Remember again what did they use the half the half Isan utensil for ultimately again that was that was used for the kav that ultimately again was used for to measure out the cog's special daily offering. So the says is that true that we measure it out or let's analyze this 31:04 listen to this. This is supposed to say what that sounds like over as follows. Remember the way the worked was offered up in two parts in the day. They were offered up in the morning and in the afternoon. The in its entirety was comprised of one is of fine flour. But what it does was it was split in half. 31:21 So the way the Mishna makes it sound was that they brought the flower for the in two stages. They used the half is utensil took a halfarn in the morning took a half in on the afternoon. The pro is something different. That's not how they did it. 31:39 In fact that's not true. They would not go ahead and bring a half an is a flower. Rather what they would do is maybe they will say the way they would do it is they would fill up a utensil one utensil filled with a fine flour and then they would divide it up. They would divide it up says what does it mean when they say 32:06 measured it? It means they would split it up. So we'll say what's happening over here is it sounds like from the B. So now we're going to we're going to delve into this more but it sounds we have a major as to how the was prepared. Was it just that they brought an iss utensil at two times during the day to bring the necessary you'll say to yourself who cares now it matters a lot 32:33 because remember and this is incredible this is this is the mikdash when it comes to the bdash it is all about what it is all about the details say it's not just about getting the job done it's all about the details That's why the B mikdash is represents such an incredible paradigm for avod for life because life is all about the details. So if you get 32:57 the details wrong even if somehow you manage to get the end result right the end result is wrong. If the details are wrong the result is wrong. So knowing am I bringing one utensil of an isar and splitting up that flower into two parts or bringing a half an isar and a half an isar makes all the difference in the world. 33:19 So interesting according to mayor mayor says that they would bring in the morning in the afternoon for the of the was it a piled measure or a leveled measure so just ask about the nature of the utensil was it the kind of utensil of oai that had less what we'll call less air face. So the way you made up 33:47 these certain amounts was that you had to pile the the flower on top of the lip of the clay or that no the clay itself contained a measure of an so for why only ask is this not to which the So we'll say again also we ask the same right wasn't 34:25 excuse me he says to him say the truth is by answering it up to mayor we can answer Mary can say from the fact that held that the initial was he held it ultimately again measuring out the is the for was and therefore ultimately again for the in 35:01 measure it was also also leveled Listen to this. Now, we're switching gears here a little bit. We're going now ultimately again from transitioning from a conversation about the flower to something different. Look at Rashi. Rashi says over here look at Rashi in the bottom part of Rashi four lines down middle of the line. So, the question of the Gimar is 35:30 asking over here With what do you split the right over here is in the do stage in the do stage when you're making one big dough and you have to separate because it's six loaves in the morning. We're going to get into this. Six loaves in the morning, six loaves in the afternoon. 35:58 What are you splitting the dough with? Says, what are you splitting the dough with? Are you splitting the dough with your hand or are you splitting it with utensil? We'll say look at rash for just a moment. Obviously, if you're doing it with your hand, it's a bit more imprecise. So it's a bit more imprecise or for example do you do it with a 36:24 utensil sh okay fine so you're doing it with your hand doing it to the utensil which say is a more fundamental question of are is this is this have to be precision or a bit imprecise so it's obvious that you're separating out the dough or you when I say separating the dough with by hand and not with the 36:49 tort going to tell me that you're going to bring in a skeleton again for just a moment. So saying is as follows. If you're going to tell me you're going to need a cle that means you want to be very precise with the division of the dough. If you're going to be so precise you're going to start bringing in scales into the bas as if you're not allowed to bring scales. 37:19 says, "Is there a problem with bringing scales into the to which says yes?" This is actually quite amazing. I say scales are mentioned in the Torah in the context of the where are scales mentioned in the context of the so you look at Rashi Rashi says when the Torah is speaking about the famines that are mentioned in the in the 37:48 says they will give you back your bread in measured amounts and there is the red the bread will be rationed it'll be measured out and given to you because ultimately again the one time that scales are mentioned in the Torah bread. It's by therefore we do not bring scales into the BT quite amazing. Therefore, when going in and splitting the dough 38:09 for the for the we go ahead and we split it by hand and not by another interesting. So the Gimar says listen to this cash both say we know that on the you put the pon you put the loaves of bread and you also put two spoonfuls of frankincense what we call the bazik shall leavona so those spoons were placed on top of the 38:40 when the spoons were placed there so the baz so ultimately again the frankincense becomes kadeshar is asking a different kash over here what happens if you placed the leavona the frankincense directly on the shan itself without the spoons does placement on the is that the frankincense or not? So do we say so means the airspace 39:05 do we say since the isadesh the loaves of bread therefore what when you put the frankincense on the itself without the spoons you put on the itself so the frankincense becomes kadesh as well or do we say no no no the reason that the is the is why is why because they belong there the frankincense does not belong belong directly on the where does 39:31 the frankincense belong? Where does it belong? In the spoons which then are placed on the but if you go and you place the frankincense on the itself it does not become kadesh ain't on the kadesh. If you just place the leava directly on the itself without the without the spoons the leava does not become is that true? So the say 39:56 so according to the opinion held that each loaf of was two and a half. So also remember again the loaves were arranged in rows of six piles of six two piles of six. So if you hold that the loaves were each two and a half tall then it turns out that the is at an airspace of 15 the height of the six loaves. 40:22 But according to that the log were only 12 excuse me each then it turns out that what that the ultimately again is madesh at a height of 12. So we say what do you see from here? What do you see from here? That what is what is the seemingly saying that the airspace of the has the ability 40:46 to beadish items. The loc is how high the airspace of the goes up. That is rooted in what? The height of the respective loaf of the upon him was a particular loaf 12 high. Does the have airspace of 15 12. Okay. So that that's a guess. But one things but but what the right saying is 41:10 the airspace of the has the ability to be mad. What does that mean? that the airspace of the has the ability. What that means is that if you place something on the then what? Then what? It becomes kadosh which would then seemingly mean that for our case if you take the leavona we know ideally the lava is supposed to be placed in the spoons the spoons are placed on top of 41:33 the but it sounds like is if you took the leavona and you placed it on the itself then what then should become yet we just said before that what it does not become to which the to which says you're right when we it does become say it doesn't become kadosh if you 41:58 place leavona on the shul on itself it doesn't become consecrated in a sacrificial way that it could be offered up but it does become kadosh in that it has the ability to become disqualified as rashi points out here in the end of so interestingly enough if you place the leavona on the itself not in the spoons. 42:25 The is in that leavon could become sacrificially disqualified. If it's touches it becomes disqualified if it's taken outside of the bush it become it could become disqualified but what to be offered up by the mbayak that it cannot that you cannot do until the point that the leavon itself is placed in the spoon. So we see placement on the msbayak endows an entity with sacrificial sanctity for 42:48 disqualification purposes. But placement on the sh itself does not necessarily endowed with sacrificial sanctity in order to allow it ultimately to be offered up on the misbeh. So we'll say stop for today. I just want to I just want to make just want to remind everyone we started a brand new safer today called which is a beautiful beautiful safer ultimately by the pett incredible safer 43:11 that teaches us gives us the necessary midos to become the type of kin which could absorb the which could absorb the lessons of life. I was say it's incredibly important if possible to try to start the day with the seder at 5:45. 43:26 I know in these in these since we've gotten to Kachin so again some people have fallen off the grid those who haven't fallen off the grid sometimes try to come you know it's it's not easy to sit through an entire 45 minutes of this. So sometimes you try to say if this is your learning for the day you have to maximize it. If this is your kavasim 43:49 then this is then then if you're going to do it then you got to do it. Shir starts at 5:45. If you're unless you have another mus seda throughout the day if you have another mus seder then are then of course learn mus wherever you're going to learn. Rabb say if you're going to come then come and even more than that if you come once the shar started we move at a break neck speed. If you're coming once the block once the block 44:13 started, let's be honest, you're lost or playing catchup for the rest of the DAFF, it's hard enough to get something from the DAFF because we compact so much information ultimately into 45 minutes. If you're making the commitment anyway to come, an extra couple of minutes waking up earlier, you're not going to feel any more tired. And the extra 7, 8, 15 minutes of sleep, you're not going to 44:36 feel any more rested. So if you're doing it then do it say get here for the mus learn the holy words of the pett don't get 80% of a daf which I don't understand at all get 100% of the daf which I understand 85% right say there's something meaning if this is your kabas again if if you're just auditing dyomi 45:00 and you have a real sim at night my words do not apply to you but if this is where you're coming to the base mush to learn. 5:42 is a fantastic time to get here, get your coffee, get settled, get in an hour of real learning, a little bit of a lot of 45:23 and make this your real kavas. This is a great time to restart. It's a Monday. We just started mameish, a brand new safer. I'm putting it out on the WhatsApp. Let's grow. If we're going to do this, then let's sink our teeth into it and really do it. And we'll see our renewed vigor. It's again, we're in the middle now of the winter. 45:45 We're finishing up. We're getting into kiss. It's time to stoke the fire a little bit and
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