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1
DAF HAYOMI B’HALACHA MONTHLY BULLETIN
בס”ד
Issue #35
May one spend more than a fifth of one’s assets for the sake of supporting Torah?
May one borrow furniture from a beis haknesses for personal use?
May part of the men’s section of a beis haknesses be converted for use as an ezras noshim (women’s section)?
Does an ohel (mausoleum) erected over a tzadik’s grave have the sanctity of a beis haknesses?
May one lean on the cloth spread over the bimah?
Why was an extra cloth spread upon the bimah during keriyas hatorah at the Chazon Ish’s minyan?
Topics relevant to the material learned this month in Daf HaYomi B’Halacha
1
Learning Hilchos Bais Hakneses
אב תשע”ו: סימן קנג סעיף ו – סימן קנח סעיף ו
May one spend more than a fifth of one’s assets for the sake of supporting Torah?
The Shulchan Aruch (153:6) writes that although a beis
haknesses may not be sold for most other charities, it may be
sold in order to provide support for students who learn Torah.
This rule applies to all sacred articles, even a Sefer Torah. The
Mishnah Berurah (§23) explains that this is derived from the
Gemara which prohibits the sale of a Sefer Torah “except to
study Torah and for marriage,” which implies that for the sake
of studying Torah one may sell a Sefer Torah, and concludes by
observing that this should serve as a clear rebuke to those who
do not support Torah study.
Another case in which the support of Torah study is an
exception to a rule governing other charities is pointed out by
the Chofetz Chaim in his Sefer Ahavas Chesed (vol. 2, 20:4)
regarding the limitation that “One who distributes should not
distribute more than a fifth of his assets,” from which the Shitah
Mekubetzes (Kesuvos 50a) excludes support of Torah study.
The Chofetz Chaim explains the reason one may spend more
for support of Torah study is because by means of his support
he acquires the merit of the Torah studied in proportion to the
measure of his support. [See Iggros Moshe (Yo”D vol. 4, 37),
where Rav Moshe Feinstein discusses at length the mitzvah to
support Torah and categorically distinguishes it from charity;
according to his understanding, supporting Torah with less than
half one’s income is lacking respect to the Torah.]
The Chofetz Chaim writes in his Sefer Likutei Halachos (Yoma
35a) that the permission to spend more than a fifth of one’s
assets to support Torah study applies also to one’s own studies.
If he is unable to learn on his own and hiring a tutor costs more
than a fifth of his assets, he is still required to spend it for the sake
of studying Torah. He adds that one is required to hire a tutor
even if he can only afford it by depriving his family of luxuries
and restricting his expenses to basic necessities. The reason is
that the mitzvah of learning Torah obligates him to study the
entire Torah and is necessary for eternal life [more than any other
mitzvah]. He deduces this from the Gemara which states that
the example set by Hillel must be followed. The Gemara relates
that Hillel was exceedingly poor, earned merely one coin per day,
limited his household expenses to half his wages, and spent the
other half to be able to study Torah.
Is it permitted to borrow furniture from a beis haknesses for personal use?
The Shulchan Aruch (153:7) writes regarding the sanctity of a
beis haknesses, that there is a difference between a village and
a large city. Under certain circumstances, a village may sell their
beis haknesses with the consent of all its citizens, but a large city
may not. Since a village rarely has visitors, its beis haknesses is
deemed the property of the village and is subject to their decision.
However a large city is often visited by travelers from abroad and
since its beis haknesses was constructed in order to be prayed in
by Jews from all over the world, it is deemed property of all Jews
everywhere, making it impossible to obtain consent from all its
owners. The Shulchan Aruch clarifies that all articles of sanctity
that apply to a beis haknesses (e.g. the bimah or the wraps of
a Sefer Torah) obtain the status of the beis haknesses, and the
Mishnah Berurah (§37) extends this to other property of the beis
haknesses such as yards or the mikvah.
In light of this, it is relevant to discuss the permissibility of
borrowing furniture (e.g. tables and chairs) from a beis haknesses
for purposes of a private celebration. If the beis haknesses is in
a village and all citizens agree to that use it is permitted; but in a
large city which is deemed to belong to all Jews it is impossible
to obtain everyone’s consent and it might be questionable. The
Aruch Hashulchan (154:12) writes that since the custom is that
people do borrow such furniture for personal use it is considered
as if an effective tnai (conditional stipulation) was made originally
to permit it, and the furniture never attained sanctity forbidding
such use. Rav Nissim Karelitz (Ginzei Hakodesh 13:§5) clarifies
that this only applies to light furniture which is often used and
can be assumed to have an implicit tnai; however heavy furniture
which is generally limited to use in the beis haknesses may not
be used for personal celebrations unless an explicit tnai was
originally verbalized. Ideally, the Mishnah Berurah (154:§37)
recommends that whenever anyone donates an item to the beis
2
haknesses, or any communal purchase is made, an explicit tnai
should be verbalized permitting mundane use.
May part of the men’s section of a beis
haknesses be converted for use as an ezras
noshim (women’s section)?
The Shulchan Aruch rules that areas in which people gather
only occasionally to pray (e.g. courtyards) do not acquire any
sanctity. The Mishnah Berurah (§3) adds that chambers adjoining
a beis haknesses in a large city, which are designated for steady
prayer use have the sanctity of a regular beis haknesses.
However, in towns where the chambers are not designated for
steady prayer use, but are regularly used by latecomers when
there is insufficient room in the main sanctuary, the status of
such chambers is uncertain. On one hand because they are only
prayed in when the main sanctuary is crowded and the latecomer
has no room to enter the sanctuary they can be considered as
a courtyard of a beis haknesses which has no sanctity. On the
other hand, although no individual prays there regularly, since
it is regularly used when the sanctuary is crowded it can be
considered to be designated for latecomers to pray in and might
obtain sanctity.
A similar uncertainty arises regarding the status of an ezras
noshim which is designated for women to pray in. This is
discussed by many poskim in the context of converting a portion
of the main sanctuary of a beis haknesses for the purpose of being
used as an ezras noshim. The Chochmas Odom (86:15) expressly
forbids it and a similarly stringent opinion is mentioned in Shu”t
Meishiv Davar (Kama, vol. 2, 22-23). However the Pri Megadim
(Eishel Avrohom 151:1) mentions that “the ezras noshim which
is prayed in” obtains the sanctity of a beis haknesses which
forbids engaging in mundane behavior. [It is not clear whether
the Pri Megadim refers to women praying in the ezras noshim
and disagrees with the Chochmas Odom, or if he refers to its
being also used by men to pray in.] However, the Meishiv Davar
(ibid.) writes at length that the ezras noshim has the sanctity
of a beis haknesses because women are obligated to pray, and
permits converting even a portion of a beis hamedrash (which
has greater sanctity than a beis haknesses) into an ezras noshim.
The Aruch Hashulchan (154:7) also states that an ezras noshim
has sanctity of a beis haknesses and Shu”t Minchas Yitzchok
(vol. 1, 118:1) rules accordingly. The Mekor Chaim (151:12) remains
uncertain regarding converting a beis haknesses into an ezras
noshim, and Shu”t Keren Ledovid (O”ch 35 s.v. veatah) writes
that the consensus of most acharonim is that converting a beis
haknesses into an ezras noshim is forbidden on the grounds of
“ein moridin mikedushah chamurah lekedushah kalah” (which
prohibits relegating from stringent sanctity to lenient sanctity)
[he entertains the possibility that an ezras noshim obtains a
lesser degree of sanctity than a beis haknesses – sufficient for the
prohibitions associated with a beis haknesses, but insufficient
to convert a beis haknesses into an ezras noshim]. The Keren
Ledovid suggests that if the ezras noshim was constructed in
the airspace of the beis haknesses and its walls do not reach
the ceiling to entirely isolate it from the beis haknesses, then all
agree that it obtains the sanctity of the beis haknesses through
Daf HaYomi B’Halacha
For more information about the Daf HaYomi B’Halacha program,
call 888-5-DIRSHU.
To start a Daf HaYomi B’Halacha shiur in your neighborhood,
call 732-987-3948 ext. 104 or email [email protected]
MAGGID SHIUR: Rav Shimon Prag, shlita LOCATION: Zichron Chaim (The Villa’s Shul), CITY: LAKEWOOD, NJ
HIGHLIGHTED SHIUR:
Discovering a fresh nuance in the Mishna Berurah on a well-known Halacha evokes an incredible feeling of both reward and awe at the same time - awe that we were unaware of that aspect of the Halacha, yet rewarding knowing that Halacha will now be seared into our minds and hearts. Learning Dirshu Daf Yomi B’Halacha is not simply a matter of Limud HaTorah, it is basic Yiras Shomayim. – Rav Shimon Prag
אב תשע”ו: סימן קנג סעיף ו – סימן קנח סעיף ובס”ד
its connection to the main sanctuary.
Does an ohel (mausoleum) erected over a tzadik’s grave have the santity of a beis haknesses?
The Shulchan Aruch (ibid.) rules that areas in which people
gather only occasionally to pray do not have the sanctity of
a beis haknesses because the prayers are only intermittent,
and specifically mentions streets where prayers take place
on emergency fast days. The Mishnah Berurah (§1) explains
that on fast days, there were too many people to fit within the
beis haknesses and it was necessary to pray outside. The Biur
Halachah (s.v. rachavah) explains that even though the street is
designated for the fast day prayers it does not obtain sanctity
since they occur only intermittently.
The Acharonim raise the issue of an apparent inconsistency
between this halachah and the status of a beis haknesses which
was designated for intermittent usage. The Shulchan Aruch
(153:8) rules that once a permanent beis haknesses becomes
sanctified it remains so forever, but if it was designated for
sporadic use then it is only sanctified according to its designation.
The Mishnah Berurah (§52) offers an example of a beis
haknesses that was designated for permanent use during Yomim
Tovim that obtains sanctity for the duration of Yom Tov. What is
the difference between a beis haknesses which was designated
for permanent intermittent use as a beis haknesses and streets
which are designated for intermittent prayers on fast days?
Shu”t Chavos Yair (59) explains that prayers are not recited in
the street on fast days in order to designate the street as a place
of sanctity. They are recited outside in order to arouse feelings of
repentance by tasting exile or by displaying public humiliation,
as explained in the Gemara (Taanis 16a). Therefore the street
does not acquire any sanctity. On the other hand, a place that is
designated for sanctity, even if only intermittently, acquires the
sanctity of a beis haknesses.
Shu”t Maharash Engil (vol. 1, 63) offers another distinction.
He explains that even during the fast day prayers, other use of
the streets is not intended to be excluded; therefore they do not
become sanctified. But when a beis haknesses is designated for
intermittent use, the intention is that during the prayer no other
activities be performed there; therefore it becomes sanctified.
Based upon this distinction he writes that an ohel erected above
a tzadik’s grave does not acquire sanctity, since its construction
was to honor the tzadik and not to exclude other activities, even
if prayers are regularly recited there.
Is it permitted to lean on the cloth spread over the bimah?
Adornments or other articles which serve holy items such as
a Sefer Torah or tefillin are referred to as tashmishei kedushah and
may not be used for mundane purposes as stated in the Shulchan
Aruch (154:3); it is even forbidden to use them for a holy purpose
if it is for a lesser sanctity (e.g. a Sefer Torah’s tashmish kedushah
being used for tefillin, which have less sanctity). The Shulchan
Aruch mentions that the bimah is an example of tashmishei
kedushah. The Mishnah Berurah (§6) clarifies that only articles
which directly serve the holy items are tashmishei kedushah,
but articles that serve tashmishei kedushah are referred to as
tashmish detashmish kedushah and may be used for mundane
purposes. However, the bimah is still deemed a tashmish
4
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בבליתאריך יוםניסן†≠†אייר
אבגדהושאבגדהוש
†נא קידושין†נב קידושין†נג קידושין†נד קידושין†נה קידושין†נו קידושין†נז קידושין†נח קידושין†נט קידושין†ס קידושיןקידושין†סאקידושין†סב†סג קידושיןקידושין†סד
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ßוכן†מנענעים߆ßמתחילת†סימן†קכ¢ה†עד†אמצע†סעיף†בßואם†היה߆עד†סימן†קכ¢ו†אמצע†הסעיף†ßוכן†מנענעים߆מאמצע†הסעיף
מאמצע†הסעיף†ßואם†היה߆עד†סימן†קכ¢ז
†קכ¢ז †סימן †עד ßח† †סעיף †אמצע †קכ¢ד †מסימן חזרה
מתחילת†סימן†קכ¢ז†עד†סימן†קכ¢ח†©סיום†חלק†ראשון®ßמתחילת†סימן†קכ¢ח †עד†סעיף†ב
ßעד†סעיף†ה†ßמסעיף†בßוהלוי߆ßעד†אמצע†סעיף†ו†ßמסעיף†הßעד†סעיף†ט†ßוהלוי߆ßמאמצע†סעיף†ו
ßקכ¢ח†סעיף†ט† †עד†סימן †קכ¢ז חזרה†מתחילת†סימן
מוסר
†ניסן כ¢גכ¢ד†ניסןכ¢ה†ניסן†ניסן כ¢ו†ניסן כ¢זכ¢ח†ניסןכ¢ט††ניסן†ניסן ßל†אייר ßא†אייר ßב†אייר ßג†אייר ßד†אייר ßה†אייר † ßו
ßוזהו߆ †עד ßהדבר† †ßכן ßו† פרקßו† †פרק †סוף †עד ßוזהו߆ ßו† פרק
ßוגם†הוא߆עד†ßפרק†ז ßוהיא†גדולה߆עד†ßוגם†הוא߆ßפרק†ז ßומי†שמעלים߆עד†ßוהיא†גדולה߆ßפרק†ז ßועל†כן߆עד†ßומי†שמעלים߆ßפרק†ז ßאחי† †ßודע †עד ßכן† †ßועל ßז† פרקßומה†טוב߆עד†ßודע†אחי߆ ßפרק†ז ®ßסוף†חלק†א©†ßעד†סוף†פרק†ז†ßומה†טוב߆ßפרק†ז ßוכמו†דאיתא߆עד†ßפרק†א†ßשמירת†הלשון†חלק†ב ßוסיים†הכתוב߆עד†ßוכמו†דאיתא߆ßפרק†א ßוגם†צריך߆עד†ßוסיים†הכתוב߆ ßפרק†א פרק†א߆ ßוגם†צריך߆עד†סוף†פרק†אßולמה†הדבר†דומה߆עד† ßפרק†ב
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אבגדהושאבגדהוש
בבא†קמא†סחבבא†קמא†סטבבא†קמא†עבבא†קמא†עאבבא†קמא†עבבבא†קמא†עגבבא†קמא†עדבבא†קמא†עהבבא†קמא†עובבא†קמא†עזבבא†קמא†עחבבא†קמא†עטבבא†קמא†פבבא†קמא†פא
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ßמילי† †ßוהני †הסעיף †אמצע †עד †קנßßב מתחילת†סימןמאמצע†הסעיף†ßוהני†מילי߆עד†סימן†קנßßג
ßג†עד†סעיף†הßßמתחילת†סימן†קנßעד†סעיף†ו†ßמסעיף†ה
ßמßßומ߆ßעד†אמצע†סעיף†ז†ßמסעיף†ו
ßמßßומ߆ßג†אמצע†סעיף†זßßב†עד†סימן†קנßßחזרה†מתחילת†סימן†קנ
ßוהוא†הדין߆עד†אמצע†הסעיף†ßמßßומ߆ßג†אמצע†סעיף†זßßמסימן†קנßכל†דבר߆עד†אמצע†הסעיף†ßוהוא†הדין߆מאמצע†הסעיףßוכיון߆ †ח †סעיף †עד ßדבר† †ßכל †הסעיף מאמצע
ßעד†סעיף†י†ßוכיון߆מאמצע†הסעיףßאסור† †ßאבל †יßßא †סעיף †אמצע †עד ßי† מסעיףחזרה†מסימן†קנßßג†אמצע†סעיף†ז߆ßומßßמ߆עד†אמצע†סעיף
ßאבל†אסור߆אßßי
מוסר
†אב † † ßג†אב † ßד†אב † ßה†אב † † ßו†אב † † ßז†אב † ßח†אב † ßטי߆††††אבי¢א†אבי¢ב††אבי¢ג†††אבי¢ד††אב†אב ט¢וט¢ז†אב
ßמעט† ßונצייר † †עד †כ¢ו פרקßוזהו†מה߆עד†ßונצייר†מעט߆פרק†כ¢ו ßוהנה†אמרו߆עד†ßוזהו†מה߆פרק†כ¢ו פרק†כ¢ו†ßוהנה†אמרו߆עד†סוף†פרק†כ¢ו
ßוהנה†טוב߆פרק†כ¢ז†עד ßכלל†הדברים߆עד†ßוהנה†טוב߆פרק†כ¢ז ßומה†יפה߆עד†ßכלל†הדברים߆פרק†כ¢ז ßוהנה†ידוע߆עד†ßומה†יפה߆פרק†כ¢ז פרק†כ¢ז†ßוהנה†ידוע߆עד†סוף†פרק†כ¢ז†כ¢ח †פרק †סוף †עד †כ¢ח פרקßהטענה† †ßועל †עד †כ¢ט פרקßואם†לא߆עד†ßועל†הטענה߆פרק†כ¢ט ßובאמת߆עד†ßואם†לא߆פרק†כ¢ט †הג¢ה †עד ßובאמת߆ †כ¢ט פרק
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בבלי יוםאב
אבגדהושאבגדהוש
בבא†קמא†פבבבא†קמא†פגבבא†קמא†פדבבא†קמא†פהבבא†קמא†פובבא†קמא†פזבבא†קמא†פחבבא†קמא†פטבבא†קמא†צבבא†קמא†צאבבא†קמא†צבבבא†קמא†צגבבא†קמא†צדבבא†קמא†צה
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מסימן†קנßßג†אמצע†סעיף†יßßא†ßאבל†אסור߆עד†סעיף†יßßדמסעיף†יßßד†עד†סעיף†יßßחמסעיף†יßßח†עד†סעיף†כßßאמסעיף†כßßא†עד†סימן†קנßßד
ßד†עד†סעיף†גßßמתחילת†סימן†קנחזרה†מסימן†קנßßג†אמצע†סעיף†יßßא†ßאבל†אסור߆עד†סימן
ßד†סעיף†גßßקנßודווקא߆ †הסעיף †אמצע †עד †ג †סעיף †קנßßד מסימןßופרוכת߆ ßעד†אמצע†סעיף†ו† ßודווקא߆אמצע†הסעיף
ßעד†סעיף†ט†ßופרוכת߆ßמאמצע†סעיף†וßמומר߆אßßעד†אמצע†סעיף†י†ßמסעיף†טמאמצע†הסעיף†ßמומר߆עד†סעיף†טßßו
חזרה†מסימן†קנßßד†סעיף†ג߆עד†סעיף†טßßו
מוסר
††אב י¢ז††אב י¢ח†אב י¢ט†††אב † ßככ¢א†אב†אב כ¢בכ¢ג††אבכ¢ד††אבכ¢ה††אבכ¢ו†††אבכ¢ז†††אבכ¢ח††אבכ¢ט††אב†אב † † ßל
פרק†כ¢ט†הג¢ה†עד†סוף†פרק†כ¢טßוהנה†ידוע߆עד† ßפרק†ל
ßועתה†נדבר߆עד†ßוהנה†ידוע߆ßפרק†לßועתה†נדבר†אודות߆עד†ßועתה†נדבר߆ßפרק†לßועל†ידי߆עד†ßועתה†נדבר†אודות߆ßפרק†לßובדרך†כלל߆עד†ßועל†ידי߆ßפרק†לßועל†כולם߆עד†ßובדרך†כלל߆ßפרק†לßעד†סוף†פרק†ל†ßועל†כולם߆ßפרק†לßועל†כן߆עד†ßחתימת†הספר†פרק†אßועתה†נבוא߆עד†ßועל†כן߆ ßחתימת†הספר†פרק†אßעוד†ידוע߆עד†ßועתה†נבוא߆ ßפרק†אßידוע†מה߆עד†ßעוד†ידוע߆ ßפרק†אßכשמתפלל߆עד†ßידוע†מה߆ ßפרק†אßובפרט߆עד†ßכשמתפלל߆ ßפרק†א
תאריך
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it is a tashmish detashmish, but because of the Terumas
Hadeshen’s opinion mentioned by the Rema (154:8)
that where the custom is to permit mundane usage of
tashmishei kedushah and it is difficult to refrain from it, it
is considered as if an unspoken stipulated condition (“lev
beis din masneh aleihem”) permitted it. Since the Terumas
Hadeshen specifically mentions using the bimah, the
Mishnah Berurah permitted it. However, in accordance with
what the Mishnah Berurah (154:§36) writes that whatever
is not clearly permitted by custom cannot be assumed
to be included in the condition, since the cloth was not
mentioned by the Terumas Hadeshen it is forbidden to
lean on it. The Az Nidberu suggests that the reason for this
distinction is that this leniency only applies to common use
from which it is difficult to refrain. Since the bimah was not
always covered with a cloth [it was spread out when the
Torah was read and removed afterward, as described by
the Mishnah Berurah (148:§2)] it was not so difficult to
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Lomdei Dirshu Daf HaYomi B’Halacha L’Bachurim participating in the weekly chazara questions at Camp Tashabar in the Catskills, NY
kedushah although it is usually covered by a cloth, as the
Mishnah Berurah (§10) mentions, the Gemara states that
since the bimah is occasionally used without the cloth it
serves the actual Sefer Torah. The Shaar Hatziyun (§8)
explains that even though nowadays the bimah is never
used without the cloth, since the cloth might move and the
bimah might be exposed while the Sefer Torah lies upon it,
it is still deemed a tashmish kedushah.
The Mishnah Berurah (141:§4) warns the baal koyrei
and the one who gets the aliyah not to lean on the cloth
that is spread over the bimah while reading (even when
he is permitted to lean during keriyas hatorah, such as if
he is sick or aged, because it is a tashmish kedushah.
However he permits leaning on the uncovered bimah,
presumably because it is deemed a tashmish detashmish,
which seems to contradict the Gemara. Shu”t Az Nidberu
(vol. 3, 49) resolves this by explaining that the Mishnah
Berurah did not permit leaning upon the bimah because
אב תשע”ו: סימן קנג סעיף ו – סימן קנח סעיף ובס”ד
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refrain from using the cloth as it was from using the bimah, so the
condition only permits the bimah. Nowadays the bimah is always
covered with the cloth, and the custom to permit such use of the
bimah extends to permit using the cloth as well.
Why was an extra cloth spread upon the bimah during keriyas hatorah in the Chazon Ish’s minyan?
In light of the above, placing seforim or siddurim upon a bimah
might seem to be problematic. Rav Isser Zalman Meltzer (quoted
in Shu”t Rivevos Efrayim vol. 1, 118:1) justified the popular custom
to be lenient, based upon the opinion of the Rema (154:8) that
there is an unspoken stipulated condition (“lev beis din masneh
aleihem”) permitting tashmishei kedushah to be used for common
mundane purposes when it is difficult to refrain from doing so. Since
the custom is to place seforim upon the bimah and it is difficult to
refrain from this, it is included in the uses permitted by the condition.
Nevertheless, the Mishnah Berurah (§37) states that this opinion
may only be relied upon in case of need, and recommends that when
donating an article for sanctified use, an explicit tnai should be made
permitting mundane use.
The custom at the Chazon Ish’s minyan (Dinim Vehanhagos 5:8)
was to spread an extra cloth over the bimah whenever the Sefer
Torah was placed upon it in addition to the regular cloth that was
always spread over the bimah. Rav Nissim Karelitz (Ginzei Hakodesh
5:§44) explains that the purpose was in order that the regular cloth
not be considered as serving the Sefer Torah and would only attain
status as a tashmish detashmish which is permitted to be used for
mundane purposes even without a tnai.
Interestingly, Shu”t Ohr Letziyon (vol. 2, 45:62) mentions that
even when the halachah permits using a bimah, it is preferable not
to use it in any mundane manner because it appears disrespectful.
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