BS”D

Suka  33 a-b. 

Shvat 23, 5782. January 25, 2022

1- We continued to discuss the . יש דחוי אצל מצוות או לא  topic… 

We discussed the three stages of דיחוי:

1- Prior to the time of the מצווה. 

2- After the start of the מצווה period. 

3- The ‘gray area’. 

In our case – in regards to a lulav with  הדסים which are פסול and then became ‘Kosher’. 

Before Sukkos. That is not considered דיחוי. 

After sundown on Sukkos. That is definitely considered דיחוי, since Yom Tov has begun. 

Before Yom Tov, but after it is bound:  

If binding a Lulav is obligatory, then the מצווה has begun even before Yom Tov. 

2- We continued to discuss the example mentioned last week concerning an Israeli who is in חוץ לארץ, if he keeps one or two days Yom Tov. Ditto for an American visiting Israel. The controversy within Chabad as what to do. One or two days?  Was there a change in the Rebbe’s opinion?
We spoke about the ‘final’ version of the Alter Rebbe Shulchan Aruch, 1, 8. 

8  The time of midnight is always [calculated] in the same manner in summer and winter— twelve hours after noon. This is the actual midpoint of the night, and a time of Divine favor above, at all times and in all places. Although the length of the days and the nights varies according to the climates [i.e., the various latitudes] and the longitudinal distances between one country and another, that does not change the above. This resembles the times for reciting Shema and Shemoneh Esreh and the times at which the Shabbos or the festivals commence, which are also [calculated] for each country according to the times of its own day and night.

(For the time of  “עֵת רָצוֹן” above, and the  יִחוּדִים עֶלְיוֹנִים effected by the recitation of Shema and Shemoneh Esreh, and the sanctity of Shabbos and the festivals — all transcend the limits of space and time, though they radiate “downward” into the physical realms to each and every place at the time appropriate for it. This also explains why a sublime holiness pervades in the Diaspora on the second day of a festival; hence inhabitants of Eretz Yisrael who are temporarily in the Diaspora are obliged to observe the holiness of that day, even though they intend to return [to Eretz Yisrael].⁶⁸ This will be explained in the laws pertaining to the festivals.⁶⁹)

חוּזְמַן חֲצוֹת לַיְלָה ^פז הוּא שָׁוֶה בַּקַּיִץ וּבַחֹרֶף,⁶⁶ לְעוֹלָם שְׁתֵּים עֶשְׂרֵה שָׁעוֹת אַחַר חֲצִי הַיּוֹם, שֶׁהוּא אֶמְצַע הַלַּיְלָה מַמָּשׁ, וְהִיא “עֵת רָצוֹן” לְמַעְלָה,^פח בְּכָל זְמַן וּבְכָל מָקוֹם.

וְאַף שֶׁהַיָּמִים וְהַלֵּילוֹת מִשְׁתַּנִּים לְפִי הָאַקְלִימִים וְרִחוּק הַמְּדִינוֹת זוֹ מִזּוֹ מִמִּזְרָח לְמַעֲרָב – אֵין בְּכָךְ כְּלוּם.⁶⁷ וּכְמוֹ זְמַן קְרִיאַת שְׁמַע וּתְפִלָּה וּזְמַן כְּנִיסַת שַׁבָּת ^פט וְיוֹם־טוֹב, שֶׁהוּא גַּם כֵּן בְּכָל מְדִינָה וּמְדִינָה לְפִי זְמַן הַיָּמִים וְהַלֵּילוֹת שֶׁלָּהּ. (כִּי “עֵת רָצוֹן” שֶׁלְּמַעְלָה, וְיִחוּדִים עֶלְיוֹנִים שֶׁבִּקְרִיאַת שְׁמַע וּתְפִלָּה, וּקְדֻשַּׁת שַׁבָּת וְיוֹם־טוֹב – הוּא לְמַעְלָה מִגֶּדֶר הַמָּקוֹם וְהַזְּמַן, רַק שֶׁמֵּאִיר לְמַטָּה לְכָל מָקוֹם וּמָקוֹם בִּזְמַנּוֹ הָרָאוּי לוֹ. וְזֶהוּ גַּם כֵּן הַטַּעַם שֶׁשּׁוֹרָה קְדֻשָּׁה עֶלְיוֹנָה בְּחוּץ לָאָרֶץ בְּיוֹם־טוֹב שֵׁנִי שֶׁל גָּלֻיּוֹת. וְלָכֵן גַּם בְּנֵי אֶרֶץ יִשְׂרָאֵל הַבָּאִים לְחוּץ לָאָרֶץ חַיָּבִים בִּקְדֻשַּׁת הַיּוֹם אַף שֶׁדַּעְתָּם לַחֲזֹר,⁶⁸ כְּמוֹ שֶׁנִּתְבָּאֵר בְּהִלְכוֹת יוֹם־טוֹב).^צ, ⁶⁹

We read the text of the above that is the basis of the various opinions. 

Next week bl”n, we will discuss the fascinating פרשת דרכים on this topic. 

3- As the Gemara mentioned a few times, there is a dispute if the binding of the Lulav is a must. Rebi Yehuda says it’s a חיוב, whereas the חכמים say it is not. Nevertheless, even the חכמים agree that at the very least it is a מצווה of  – נוי מצווה.  זֶה אֵלִי וְאַנְוֵהוּ

Binding a Lulav makes it presentable so it’s not just a bunch of items held by the holder’s hand. 

4- We discussed if a woman [or a goy] can bind the Lulav. In general, the rule is that only people obligated to perform a particular מצוה can create the מצוה. Such as תפילין. 

We discussed if a woman can perform a Bris. See here. YD 264, 1. 

In regards to Lulav, a woman is not obligated to Bentch on it, so perhaps she can bind it, since, as above, there is no חיוב to bind it! On the other hand, there is a Mitzvah to bind. See here. OC 649, 1. And MA 8. 

5- Today’s Chitas was about the laws of שומרים and  שואל. 

We concluded with the words of the Rebbe said by the Bar Mitzvah of Reb Shmuel Heber in 1942. He was a sweet Chosid that lived in S Louis. 

 

To listen to some snippets of his חזנות see here. 

A נשמה is ‘loaned’ to every person for the duration of one’s life. When he returns it, as with every return of a loaned item, it needs to be returned in good condition.
The laws of a שואל, a borrower, are more stringent than that of a renter or of a שומר. Both, whether a   שומר or שואל, are obviously required to return the item to its owner. However, a  שואל’s responsibility is a ‘general and no fault liability’. If it was stolen or lost, or even if an אונס happened,  he is obligated to pay for the lost object he borrowed. 

So all excuses one may have for not returning his נשמה in good condition, will not be accepted. 

So what does one do, asked the Rebbe? 

There is an exception to this general liability, answered the Rebbe. As the תורה writes : בעליו עמו לא ישלם.  Mishnah, Bava Metzia, 94a

מתני׳ השואל את הפרה ושאל בעליה עמה או שכר בעליה עמה שאל הבעלים או שכרן ואחר כך שאל את הפרה ומתה פטור שנאמר (שמות כב, יד) אם בעליו עמו לא ישלם

If the owner/lender is present at the time of the borrowing and is ‘borrowed with the object’ then there is no liability from the  borrower.  [There are various reasons given for this interesting Halachah – see discussion here]. 

So if one wants to insure that his נשמה, when it is returned to its ‘owner’, does not incur any ‘payment for damages’ ח”ו, then the owner must be there at the time of the borrowing. And that is the מודה אני that one says every morning. 

When borrowing our נשמה every morning, prior to anything else, we must borrow the ‘owner’ with it. By doing that we are absolved from any damages that the נשמה may encounter during the day. 

This is what the Rebbe told Reb Shmuel at his Bar Mitzvah. See here.  רשימות קל. Also ויצא תשמ״ח.

 

  

 

BSD

Suka  33a. 

Shvat 17, 5782.  01/18/2022

1- We once again began to discuss a global

Sha”s topic. יש דיחוי אצל מצוות, או לא

YESH DICHUY ETZEL MITZVOS or EIN DICHUY ETZEL MITZVOS

In general it means: 

“Pushed off.” This concept applies to cases in which a specific object is chosen for the fulfillment of a Mitzvah. If at one point, the item is unfit for use as required, then Dichuy says that it may no longer be used,  even if afterwards it becomes fit. 

Hadas which grew a Tamar on Yom Tov

If, for example, one sanctifies an animal that has a Mum (blemish), this Dichuy idea  would not allow that animal to be offered upon the Mizbe’ach even after it has healed.

This wide ranging topic has many many facets. 

2- Pertaining to our Gemara – To simplify the concept we chose an example that is a bit humorous. A fellow walks into shul on the first day of Sukkos and shows off his Lulav. He points out that this year he was able to acquire some ‘designer’ הדסים…. Not only are the  leaves a bright neon green , they are also adorned with red berries! 

The Rov points out to him that since there are more berries than leaves, his designer הדסים are פסול. As we learned in the Mishna on 32b, – If it has more berries than leaves – פסול

So this fellow walks out of Shul with his Lulav, and quietly bites off the berries. [If he ate them, then he made a שהכל as per last week’s shiur. And he ate them in a Sukkah….] 

He walks back, all smiles, into the Shul. ..

3- So the question now is: What is the status of such a Lulav? 

Here is where דחוי אצל מצוות comes into play. Since, prior to his removing the berries, the Lulav was פסול, can it be brought ‘back to life’ or not. If one accepts the idea of דיחוי, that would mean that such a Lulav can never be re-Koshered. 

Brought back to life

[The other issue is that he Koshered his Lulav by default. Since it was already bound, and פסול, his Lulav became Kosher indirectly – תעשה ולא מן העשוי. More on this next Shiur IY”H]

4- In regards to קדשים this דחוי concept is accepted by all. Example: If on the way to pour blood on the מזבח, the Kohen temporarily hands the bowl to an ישראל, the blood is considered דחוי. [see Zevochim 34b].
Or if in the middle of the קרבן process the מזבח becomes פסול and is then repaired. דיחוי. 

However in regards to מצוות, Rav Yirmiya is unsure. Are מצוות like קדשים/קרבנות or not? 

5- We mentioned the fundamental idea from the Rosh. His explanation is the basis for this discussion. 

In Short: In קדשים, we are dealing with an object. If the item becomes invalid, even if only temporarily, it cannot come back to its original state. יש דיחוי. 

In regards to  מצוות however, it is the person that is מחוייב, and whether or not the object is valid to use or not, his personal חיוב never changed. 

6- We mentioned another interesting example, this one involving the ‘time’ factor of a מצווה.  A family is on a cruise ship, making Aliyah to ארץ ישראל. Once they arrive, they will become Israelis and need to keep only one day of Yom Tov. 

Arriving at Haifa

[We digressed to discuss this topic and

מנהג חב”ד, and will bl”n talk about it next week. Very interesting topic]. 

This family arrives early in the morning on the second day of Yom Tov.  Before disembarking, they were ‘from  חוץ לארץ ‘ and needed to keep two days Yom Tov. They made Kiddush the night before. 

They get off the boat and realize the men have not davened yet. Had they davened on the boat they would not put on Tefillin since they are still in Yom Tov mode. Now, when they set foot in ארץ ישראל, since it is a regular weekday, they need to daven with תפילין. 

Simple enough. 

Or….. maybe not! 

Since at the beginning of the day (the time frame for תפילין) they were פטור, perhaps the concept of דיחוי  would cause a פטור for the rest of the day! 

7- We spoke about the מחלוקת of the Maharam of Rutenberg and his student the רא”ש, concerning a boy who became a גדול during שבעה R”L. Prior to becoming a Gadol,  he was not obligated to sit שבעה. If the idea of דיחוי applies to מצוות as well, he may not need to sit שבעה  at all.  Rosh MK, 3, 96.

8- Also discussed was a boy becoming Bar Mitzvah in the middle of Shabbos, meaning that for the first few hours of Shabbos he didn’t have a שבת at the דאורייתא level. What is his Shabbos status after becoming a גדול? 

9 – We concluded with discussing the human nature to forget….. and the מנהג to close the ספר  when stepping out of the room.

The Sha”ch (YD 277) writes that the ‘demon’ that causes to forget one’s learning is called Shin Daled. שומר דפין. Keeper of the Pages . Therefore one should always close the sefer prior to leaving the room.

10 – We mentioned what the Arizal (EC 15) says that the demon’s name is  MAS. מ”ס. Which equals 100. He connects it with the Gemora in Chaggiga (9a) about the importance of learning everything 101 times. By reviewing one more than 100, he overpowers this demon (100)  and will not forget. See Tanya chapter 15. 

…ובזה יובן מ”ש בגמרא דעובד אלהים היינו מי ששונה פרקו מאה פעמים ואחד

פרק טו, תניא

11 – We concluded with the

כלי יקר

(   ואתחנן  ) that points out that the word זכר, to remember equals 227. On the other hand, שכח to forget, equals 328. A difference of 101. 

Meaning, that forgetfulness has a natural  advantage over remembering by 101. 

This forgetfulness is overcome by reviewing 101 times!!! 

in his words: Every time one reviews his learning he weakens this מלאך that causes to forget. If he reviews it 101 times,  he totally weakens this מלאך and enters into the domain of the מלאך that is in charge of remembering. 

וכשחזר ק”א פעמים החליש כל כוחותיו היתרים ונכנס תחת יד המלאך הממונה על הזכרון ולא ישכח עוד.

 

 

BSD

Sukkah 32b(2) – 33a. 

Shvat 9, 5782. January 11, 2021

1 – We reviewed the issue of the Lulovim that are of a different species – unlike the ones that have been used as far back in time as we can trace. 

2 – Having completed the laws of Lulav the next Mishna discusses הדסים. 

Hadasim – Myrtle

The Torah says that we need to use ענף עץ עבות. A stem that has braided leaves. That’s not very specific. What type of twig/stem/leaf is that? 

Olive Branch

The Gemara suggested that perhaps ענף עץ עבות means a plant called הירדוף. It then says that it cannot mean this plant since Torah laws are meant to be pleasant. 

What is Hirdof? And what is not pleasant about it? 

 Rashi says it is a poisonous plant no less! 

הרדוף הנחלים – סידור עלים “משולש”

Tosfos says it cannot mean that, since הירדוף is a plant that can be used for…. מרור. It can indeed be bitter….. But not poisonous. 

So Tosfos suggests that הירדוף is a thorny plant. Using it would scratch the user. On the other hand, for מרור it would work, since this plant can be ground into small pieces and the thorns would be crushed. 

תני דבי שמואל אלו ירקות שאדם יוצא בהן ידי חובתו בפסח בחזרת בעולשין ובתמכא ובחרבינין ובחרגינין ובהרדופנין …. אמר ליה רב רחומי לאביי: ממאי דהאי מרור מין ירק הוא? … ואימא הירדוף? דומיא דמצה, מה מצה מין זרעים אף מרור מין זרעים וכו'” (פסחים, לט ע”א).

We mentioned, that in passing, we see that for the מצווה of מרור one can grind it. Some מחמירים actually bite into a solid piece of מרור.
See הגדה מעשה ניסים. And Rashash here.

Was this the Rebbe’s מנהג? 

The berries of a הדס 

3 – The opinion of Reb Eliezer ben Yaakov is: we know that ענף עץ עבות  – a branch of a braided or plaited tree – means הדסים because the Torah means to imply a tree/bush that produces a fruit that has the same taste as the tree or stem itself. The הדס bush fit this category since the berries that grow on the הדס tastes like the stem it grows on. 

Myrtle with Berries

[Some say that the meaning here of עצו, does not mean the stem. Rather it means the outside shell of the הדס berry and the אתרוג. More on this in the future bl”n]. 

4- The obvious question is that we all know that only the אתרוג has that characteristic. As we will see further on (35a) תנו רבנן, ‘פרי עץ הדר’ –  עץ שטעם עצו ופריו שווה הוי אומר זה אתרוג” 

The answer discussed is that the berries of the הדס tree are not considered ‘fruit’ per se. This is because the הדס tree itself is not considered a ‘fruit tree’. 

Myrtle Berries

The ברכה  one makes on these הדס berries is actually שהכל !
(according to the Arizal you make האדמה. Thanks Zev Sero). Here. 

See here: 

Alter Rebbe, OC 203.

We spoke about the יאגידע”ס (berries in Russian ягоды) on which the Alter Rebbe says one should make a אדמה, if they are black in color. Is he referring to blueberries? Blackberries? 

5 – Our Mishnah says that if a הדס has more berries than leaves then it is פסול. One may remove these berries to make a הדס כשר. It adds ‘but one may not remove the berries on Yom Tov’.

Rashi explains that removing them would be a מתקן מנא- like fixing/repairing an object on Yom Tov  which is prohibited מדרבנן. 

Some say opening a bottle on Shabbos is prohibited because of מכה בפטיש or מתקן מנא. Above is the “Shabbos Bottle Opener”

See here

We mentioned an interesting מרדכי that says that in the case of the הדס, such a ‘fixing’ is prohibited מדאורייתא. His reason is based on a universal concept  [discussed in previous שיעורים] that when performing a mitzvah, even if the act is considered ‘minor’, the מצווה gives this act ‘importance’. It elevates such an act from ‘simple and small’ to ‘large and important’. 

מרדכי, סוכה , תשמז

Thus says the מרדכי, snipping off these berries on Yom Tov, since it creates an object to use as a מצוה, a Kosher הדס, this act is now prohibited מן התורה. 

 

6- Yud Shvat. 

We spoke about the Frierdiker Rebbe, in the באתי לגני which he prepared for Yud Shvat, discusses the importance of time, since ‘who knows when he will pass away’! 

7- Our Gemara says that a הדס needs to have 3 leaves on one row. According to Rashi, it needs to have three leaves coming out of one (of the mini) stem(s). Tosafos says that it  is almost impossible to find. 

A הדס that does not have 3 leaves on each row is called a הדס שוטה. 

שוטה like a בכור שוטה . A half בכור. 

A הדס is sometimes called שיטותא. So הדס\שיטותא has two meanings. The Hodos branch and ‘foolishness’. 

8- Interestingly, in the מאמר above, he brings the story of  רב שמואל בר רב יצחק who danced at a wedding with a הדס. Some colleagues mocked him, thinking that is was unbecoming for a תלמיד חכם to act so. At his funeral, a pillar of fire ‘separated his coffin from the crowd’. 

People realized then that his dancing using a הדס, which seemed ‘foolish’ was actually very proper to do. Using the הדס to dance, which seemed ‘foolish, שיטותא, was the cause for the fire!  

9- We spoke about the מדרש פליאה.

  אדם דואג על איבוד דמיו ואינו דואג על איבוד ימיו. 

Will write it out bl”n at a future time. 

————————-

From Chabad.org

Thus we read (Kesubbos 17a) that “it was said of Rebi Yehudah the son of Rebi Ilai that at weddings he would twirl a sprig of myrtle as he danced before the bride.”

The Talmud goes on to say that “as Rav Shmuel bar Rav Yitzchak danced, he would juggle three (‘twigs of myrtle’ — Rashi). Said Rebi Zeira: ‘This venerable sage is embarrassing us’ (‘by making light of the respect due to Torah scholars through his undignified behavior’ — Rashi).

When Rav Shmuel bar Rav Yitzchak passed away, “a pillar of fire appeared, separating him from all those who were near him.”

Rebi Zeira thereupon retracted his previous remark.

[Three versions of his retraction are recorded in the Talmud.]

The first:

“The venerable sage has been well served by his sprig” (Shot-ie-ah), (‘the sprig of myrtle with which he used to dance’ Rashi).

The second version:

“The venerable sage has been well served by his folly” (Shtusay), (‘for he clowned like a fool’ — Rashi).

The third version:

“The venerable sage has been well served by his policy” (Shitosay), (‘by his customary course of conduct’ (Rashi).

Folly of this kind transcends understanding, and thus represents a wondrously superior mode of conduct.

[The following citation from the Talmud throws light on the nonrational — i.e., superrational — conduct of the above-named Sages at weddings.]

“If a man (Ish) and a woman (Isha) are found worthy, the Divine Presence abides between them.

For Ish is composed of Esh (‘fire’) and the letter Yud; Isha is composed of Esh and the letter Heh.

When a man and a woman are found worthy, [i.e., when they approach marriage in a G‑dly way], the letters yud and heh combine to spell the Name of G‑d: the Shechinah dwells in their midst.” (Moreover, the Divine Presence then becomes manifest in the kind of marriage that is called — “an everlasting edifice.”)

Because a marriage thus elicits such prodigious spiritual power, the joy of the Sages at weddings would burst the conventional bounds of propriety.

Indeed, in the wake of the dancing of Rav Shmuel bar Rav Yitzchak, he was granted a sublime revelation of Divine favor: “a pillar of fire appeared, separating him from all those who were near him” — a true revelation of Divine light.

 

 

 

BSD

Sukkah 32b

Shvat 2, 5782. January 4, 2022

1-  Lulav – We discussed the date palm tree and its many species. 

2- ציני הר הברזל  

Our Mishna discusses a Lulav – palm trees – from a place called הר הברזל. While this area is on the East Bank of the Jordan River, the גמרא says that such an area of palm trees also existed right outside the walls of Yerushalayim. 

‘Two palm trees are in the valley of Hinom. Smoke arises in between them. These trees are of the הר הברזל species and are OK to use as a Lulav. And that site, where the smoke escapes from, is the door to גיהנום! ’

Holy smoke….

We discussed the opinion of some that there is an actual physical גן עדן and גיהנום on earth. 

3- Canary Island palm trees- הלולב הקנרי

These islands are off the Moroccan coast . They are famous as a tourist destination and infamous for a multiple airplane tragedy that happened there in 1977.

The controversy about the species of the Canary Island palm trees to use for לולבים. 

The question was/is if these Canary date palms are the same species as the standard palm trees that have been used for thousands of years. 

Some say that they are פסול and one should not make a ברכה  on them, even if its the only לולב available. Others allow it. 

Until this came to the forefront in 1978, this was the לולב species used by many in some countries! 

See here: 

https://www.torahmusings.com/2016/10/trees-count-lulav-trees/

https://en.wikipedia.org/wiki/Phoenix_canariensis

https://www.ebay.com/itm/392769132989

(Thanks to Zev Sero for the above 2 links) 

4 – נענוע

We discussed the phrase in the Gemara that the הדסים need to be 3 טפחים in length and the Lulav an additional טפח. And here are the crucial words: כדי לנענע. 

Meaning that this extra טפח that the Lulav extends above the הדסים is for the purpose of נענוע. 

What is לנענע? Is it to shake, flap and wiggle. Or perhaps just to ‘move from side to side’ or to ‘wave’? 

If it means for the top of the Lulav to shake loosely, we have the issue of all the closed לולבים (with the layer of brown growth) or the לולבים that have a קנעפעל as discussed in a previous shiur. These לולבים are stiff and do not wiggle at all! 

It would seem that if the Lulav needs (as per the גמרא above) to extend above the הדסים  for  נענעים , then it must mean to wiggle and shake. For if it is just to ‘move’, then what does this extra טפח accomplish? It moves even if it’s the same length as the הדסים. 

This is a topic that we find discussed by some. For starters, the רמ”א writes explicitly (651, 9) that one needs to wiggle the Lulav.  מכסכס . 

But is this the actual נענוע? A bit unclear.

 

We mentioned the מאירי that writes that some actually bring proof from our גמרא that a לולב  must be loose enough to shake and wiggle! He argues and says that all we need is the ability to wiggle, thus the extra טפח  to protrude over the הדסים, but no actual wiggling is required.

He uses the term כל הראוי לבילה. 

The ביכורי יעקב  says that the ריטב”א says that , קשקוש , a real shakin’ is a must! And he wonders as to why no פוסקים mention this חיוב. 

See here.

So we have 3 opinions. 

A– Stiff with no wiggling. No shaking is needed. נענוע means ‘moving’. גאונים. 

B– Full shaking and flapping of the upper part of the לולב the   . רמ”א, ריטב”א. 

C– The ability to be wiggled. מאירי, Chabad and others.

5-    כהנים מיוחסים

We mentioned the interesting topic of ‘who is a real כהן’? 

There is a קבלה from the ראשונים that if 300 כהנים would circle the הר הזיתים Moshiach will arrive. 

בספר הרקח (פרשת תצווה) לרבי אלעזר מוורמייזא מובא:”אם היו שלוש מאות כהנים עומדים בהר הזיתים והיו אומרים ברכת כהנים, היה בא המשיח”.

See here. (Thank you Dani for this source) 

We spoke about the story brought in a certain edition of the ספר חסידים   

 (מק”נ  תרל)  ,about Rav Hai Gaon who tried to do the above circling and,  as we sadly know…. it didn’t work…. 

When he met אליהו הנביא he asked him why was not he  successful in bringing משיח? 

אליהו  responded that from all the Kohanim gathered there, only one was was a real כהן, a descendant of אהרן הכהן, and he  ל”ע was  half blind and a limping בעל מום!!!

See here about the DNA tests that generated much debate a few years back. Some said it can show a direct lineage to אהרן הכהן.

However, see here.

 

We finish with a good note.  ומסיימין בטוב

Moshiach now!