Here is Assistant Rabbi David Stein.

I heard a beautiful d'var Torah from Rabbi Schwartzberg, who had heard this short idea on why you Torah, but I forget who the recording was from.

So I got to find out so that I could properly attribute it, but okay.

But I thought I would share it tonight.

And it relates to the law of a sukkah yeshanah.

The Pasuk says that we have to make Sukkot.

And the Torah says we have to make Sukkot.

Here is Assistant Rabbi David Stein.

Our parasha lists the brachot in a very interesting order, very, very surprising order, because as opposed to certainly what we've seen previously in terms of the order of Yaakov's children, the order of the tribes, This list of rachot does not follow that order.

It certainly does not follow the order of birth.

It's not Reuven, Shemuel, Levi, Yehudah, but rather a very peculiar order.

Reuven, followed by Yehudah, and then Levi, Benjamin, Yosef, there's this strange reordering of the tribes in the Parsha here.

and in the sequence in which

they are blessed.

And the commentators all kind of noticed this and kind of tried to explain it.

Here is Assistant Rabbi David Stein.

What's actually happening in Ha'azinu, in the poetry of Ha'azinu, is somewhat terrifying.

Hashem tells a story of Bnei Yisrael, of the Jewish people.

Hashem, He found us in the desert, and He watched over us, and so on and so forth.

And then, Bnei Yisrael, grew fat, and we kicked, shamanta, vita, kashita, grew fat, grew gross, grew coarse, vayitosh Eloha asahu.

And Bnei Yisrael abandoned Hashem, who made them.

Vayim bel suh yeshuato, they rejected, they rejected Hashem.

Here is Assistant Rabbi David Stein.

The Pasuk of Ki Sheim Hashem Ekra Havugod Dehadeh Hinnu, it's a well-known Pasuk.

It's, in the beginning we say it, before Hashem Svetai Tiftach, Minchai, Har Musach.

It turns out that it's also a really important Pasuk for many other reasons.

There's really a ton of different halachot that are learned from this Pasuk.

Rashi mentions the following, Rashi says, Well, first of all, what does it mean? When I call out the name of Hashem, you should give greatness.

You should recognize greatness in Hashem.

Here is Assistant Rabbi David Stein.

There's a, there's a famous Gemara in, uh, Masechet Shabbos about Hanukkah.

The question in the Gemara is, uh, how could it be that we make a beracha on Hanukkah candles, "Baruch ata Hashem, Elokeinu melech ha-olam," blessed are you, God, who commanded us to light Hanukkah candles, if Hashem clearly didn't command us to light Hanukkah candles? Uh, Hanukkah happened much after the Torah was given.

And so the Gemara offers two answers, uh, to this question.

The Gemara's first answer is, well, the Torah says, "Lo tasur min ha-davar ha-zeh egdola." The Torah says you can't deviate, you can't disregard what the rabbis tell you.

So if the rabbis tell you to light Hanukkah candles and Hashem told you to listen to the rabbis, so the, uh, I don't know, the-- what property is that in math? You know, if A equals B and B equals C, right? So, uh, so therefore, uh, it must be that, uh, that Hashem has commanded us, uh, to light candles as well.

Um, but there's another answer, uh, that's given in the Gemara, and the other answer that's given in the Gemara is from our parasha this week.

Here is Assistant Rabbi David Stein.

I want to share a sicha that has been going around, that Rav Moshe Lichtenstein delivered on Motzei Shabbos last week, this past week, at Yishrat HaArikyum, Nekosh.

in which really his launching point is Selichot.

And I'll share kind of two thoughts from his talk.

He notes that every single day of Selichot, we have a different pizmon each day, there's a different combination of Selichot, different mizmorim.

Okay, great.

Every single day, Selichot started with the same opening sentence.

It'd

Here is Assistant Rabbi David Stein.

So tonight we'll just talk briefly about kind of the latter half of Selichot, which is after we hit Shema Kolenu, we get to the Hashem news and to kind of a weekly section of the Selichot.

And so I thought tonight we would just talk about kind of famous formulation of the Rambam, where he talks about tshuva and he talks about vidui.

So the Rambam says, So all of the mitzvot in the Torah, positive commandments, prohibitions, whatever they are, if a person violates them, So when he does tshuva, And so the Rambam says we have this chiyuv of vidui.

And the question really is kind of what the nature of this mitzvah is.

Rav Soloveitchik really pointed to this being a classic example of a mitzvah that has both a ma'aset mitzvah, a performance, a mechanical action, moving one's lips, striking one's heart, but that it also has a kiyu mitzvah.

And in many mitzvot, those go together.

Here is Assistant Rabbi David Stein.

So tonight we'll talk about the timing of Selichot.

And here we'll start with the Shulchan Aruch who says, So the Mechavar says that we wake up early in the morning from Rosh Chodesh Elohim.

till Yom Kippur.

As we've noted previously, there are my ads that we really, we don't start until, until this past Saturday night.

But, but what's interesting is the, the Chaperon kind of citing this rising early to, to say Selichot.

But, here several of the Rishu, of the Akhronim kind of jump in.

Here is Assistant Rabbi David Stein.

We'll continue tonight talking about Slichot, since we started saying Slichot last night.

And we'll talk today about the question of saying Slichot without a minion.

So can you say Slichot without a minion? And the Shukran Aruch says here, in Taf Kruf Samech He, 565, Enayachid v'shaylo mar shol shesrey midot terech tefillah o vakasha terech tefillah.

So an individual cannot say the 13 middot, So an individual can't say that.

But it says, this is considered a we don't say Kaddish without a minyan, we don't say Kedusha without a minyan, and therefore, just like other things that are that require a minyan to be recited, so this is one of those things as well.

But he goes on to say, but he says if you do, why don't you just like, you know, a person who's reading Chumash, who's learning Chumash, a person who's just reading them, you know, just stop reading them as opposed to saying them as part of a supplication related to Slichot.

As does the Be'er Heytaves, a

So, David, because we don't talk a whole lot about Um Hadid, let's just start with you providing an overall recap of the drill program that we just got results from that is still ongoing, please.

Sure.

So thanks for having me.

This joint venture is with Sumo Holding.

They're the senior partner in this, and we're the team that's providing most of the technical expertise here in terms of the drill program.

We have a 5% carried interest in the project at the moment with a right to go up to 45%.

And it's a back-end right that we have up until April of next year to exercise.

Sounds like you're advancing target one to that maiden resource, but explain the three different targets to us, please.

Here is Assistant Rabbi David Stein.

We'll start tonight talking about stichot, stichot arapanas.

We're starting Motzei Shabbos, of course.

And so we'll deal a little bit with kind of an introduction tonight and then continuing next week.

And one of my students asked today if women are obligated to come and say stichot.

That's a good question.

And I think it depends a lot on the nature of what stichot are.

Here is Assistant Rabbi David Stein.

Yesterday, We spoke about the curious inclusion of in the opening of our parasha and in the inclusion, specific inclusion in the covenant that Hashem makes with Bnei Yisrael.

And what I wanted to argue yesterday is that The wood chopper and the water carrier are not included only because they are part of Am Yisrael, they are part of the Arevut, they are part of the group, but actually as individuals in their own right, they have what to contribute, they have a relationship to forge with Hashem, and they are important and significant in their own right.

But there's another curious inclusion, another curious group that is included in the Brit, in the covenant that Hashem establishes with the Jewish people, with Am Yisrael.

And he says the following, Moshe says the following, I'm not only making this covenant with you, and this oath, but rather, I'm making it with those who are here.

And also, And also all the people who are not here.

So that's really curious.

Here is Assistant Rabbi David Stein.

I think one of the big questions at the beginning of the parasha is twofold.

One is that there is a shift.

There's a shift from plural to individual in terms of who Moshe is talking to.

So you are all standing here in front of Hashem.

But then the next Pasuk, or two Pesukim later, Moshe switches to singular, Avracha, to pass you through the Brit of Hashem, that Hashem, that Hashem, the covenant that Hashem establishes with you, singular.

And in between, Moshe lists a whole bunch of people.

Here is Assistant Rabbi David Stein.

So I just want to close our discussion of K'yat Shofar.

We've been talking about the laws, the mitzvot of K'yat Shofar.

And where we kind of finished last week, where we landed last week was the additional tzkiyot, the additional shofar blasts that we sound beyond the kind of core 30 that are required.

And we discussed various practices around this.

The additional tzkiyot being, as the Gemara says, to confuse the Satan.

whether this is confusing with Satan up in Shemaim, whether this is confusing our own or directing our own will, our own call to teshuvah on Rosh Hashanah.

Here is Assistant Rabbi David Stein.

So far, we've established the core mitzvah of 30 kolot, of sonim b'shofar, 30 times to make sure we're fulfilling the, whatever the definition exactly of the tshuah is.

And we have also spoken about how to, what the shofar sounds like, how long it should be, meaning how long the tshuot and tkiot should be, a bit of pausing between the shvarim and tshuah.

But we don't only sound 30 kolot.

We end up doing 100 sounds of the Shoma.

Where does that come from? So the Gemara Hashem says it's very kind of I don't know.

We'll talk a little bit about how to understand this.

Only

Here is Assistant Rabbi David Stein.

We were talking last night about how to blow the tekiah and the shvarim and the tshuah.

But today I want to talk about exactly what the kolot are supposed to sound like.

We've been talking about how to sound them and how many to sound, but what should they actually sound like? So there's two kind of criteria that we'll talk about tonight.

And the first is the length of each of the tekiyot and truot and shvarim.

So it starts the Mishnah.

The Mishnah says that shiur tekiyah kishlosh truot.

Here is Assistant Rabbi David Stein.

[gentle music] So last night we were talking about the, the core, the oraitah, biblical obligation of the ket shofar, and we said...

Well, we did some math, and we said that the, the Gemara, uh, understands what the core obligation is to hear three truot, yom trua yehe lechem, and that each trua should be preceded by a tekiah.

So tekiah, trua, tekiah.

Then we noted that we seem to, to not be sure, or at least the, the Rabbis understanding is we're not sure exactly what a tekiah is, what it sounds like.

Is it [singing] what we call today shevarim, or is it the staccato of [singing] So we gotta do both.

And so therefore, our core of, um, our core of three turns into nine, which then turns into 18 with shevarim and trua.

Here is Assistant Rabbi David Stein.

So we'll continue tonight with the laws of shofar.

Last night we talked about what your shofar should be made out of, but how do we sound the shofar? Okay, so we know the answer to that, but where does it come from? So the Gemara Rosh Hashanah says the following.

The Gemara Rosh Hashanah says, minayi shepshuta lefanaa.

How do we know that before we sound, what is the Truah, Yom Truah Yeh Lachem, Rosh Hashanah is described as a day of Truah.

We'll talk about what that is in a second.

But how do we know, sorry, the Gemara says, how do we know that before any time we sound a Truah, we need a Pshuta? We need a, what is it, Pashut sound? Right? Very pashut.

chua.

Here is Assistant Rabbi David Stein.

So the first thing for us to talk about tonight is actually what to make a shofar out of.

What are the acceptable materials or animals to make a shofar out of? And here it's really interesting because there's two Mishnayot in Rosh Hashanah that seem to offer contradictory evidence.

And the Gemara tries to reconcile them, the Rosh Hashanah tries to reconcile them.

A word first of Remy Brodsky actually gives a little bit of framing.

Just understand kind of the anatomy of a shofar, of a horn more specifically.

So there's antlers, there's animals like deer or ibex that have

antlers.

David, just to start us off, if you could, from a high level, can you compare what you saw financially in Q2 compared to Q1 of this year?

Thanks, Corey.

Well, we're still ramping up the mine.

And so the financials from Q2 reflect increased operating expenses from more production going on, more activity at the mine, as well as more being invested into development and the ramp up itself and offsetting that obviously some revenue coming from sale sales of concentrate.

So it was a quarter that was to be expected based on, you know, the operating results that we put out earlier.

And we are, you know, focused on getting this mine ramped up commercial production, cashflow positive.

and delivering really exciting exploration results.

So as this continues to grow, everybody, or I do get a lot of the questions, when are they going to be cashflow positive? Do they need to go back to the market? It seems like you have the money now to continue to develop, but what is the big picture game plan of when you can be cashflow positive and maybe even invest more on exploration or then even further ramp up production on the development side of things?

Here is Assistant Rabbi David Stein.

That's what I want to talk about tonight is the mitzvah of helping load or unload someone's animal who you've seen, who you see that has kind of fallen on the road.

And the mitzvah is both... to unload the burden of an animal who has fallen or is struggling on the road, but also to then, if something has fallen off of the wagon, fallen off of the animal, to reload.

Okay, so what does this really have to do with anything? Well, it turns out that the Aruch HaShulchan applies this in a really interesting way.

He says the following, he says, In our lands, He says, in our lands, how do people get around? Well, they have a wagon and there's a horse that's tied to the wagon.

So if the wagon gets stuck in the mud, So you have to help the person who owns this wagon, the wagon owner, to both unload the merchandise from the wagon, tow the wagon to a dry place.

This is the mitzvah of kind of unloading of an animal.

but

Here is Assistant Rabbi David Stein.

There's a sequence in our Parsha.

that Rashi picks up on.

It's a very interesting sequence.

So we have the mitzvah of Shiloh HaAkan and of chasing away the mother bird.

And what's interesting is that immediately after that comes Then we have the mitzvah of putting up a fence around your roof if you build a new house.

Immediately after that, we have the mitzvah of not planting your field with different types of seeds, of kilay.

Here is Assistant Rabbi David Stein.

We'll talk a little more tonight about the kind of discussion we're having about the conceptual issues we were discussing about Hashavat HaVedah, one of the mitzvot that's discussed in Parsha this week.

And kind of the question we're exploring is whether Hashavat HaVedah is kind of this global obligation that is really related to prevention of loss for other people, or if it's specific to a chefza, if it's specific to the return of lost objects, and only lost objects.

When you have a lost object, my mitzvah pertains to the object itself, And its designation is something that's lost, but it's not actually a mitzvah that I'm performing that is more oriented towards the individual who's lost it.

We talked last night about how this might actually play out to the question of whether prevention of loss is included within the mitzvah of HaShabbat HaVedah, if it's really about the individual and, you know, not, you know, ensuring that individuals that we're in society with are not experiencing loss, then prevention would be just as much part of that as returning an object that they've lost.

But if the mitzvah of Shabbat HaVedah is really specific only to things that are lost.

Only items that have status of being lost can trigger a mitzvah of Hashavata Veda.

Here is Assistant Rabbi David Stein.

And so tonight I want to talk about another mitzvah in our parasha and begin exploring it, the requirement to return lost objects.

And it appears both here and earlier in Sefer Shemot.

But I want to kind of lay out a conceptual framework for this mitzvah.

And then we'll use that to explore some kind of like very practical elements of returning lost objects to people.

And so there's a really classic opportunity in this mitzvah to apply what briskers would call a gavra and a chepta analysis.

And what we mean by that is, does the mitzvah apply, or is the mitzvah generated around a particular individual? Is it geared towards individuals? Or does it apply to objects? So what do I mean by that? What I mean by that is, think about the mitzvah of Hashavata Veda.

Here is Assistant Rabbi David Stein.

We started last night talking about the laws of Ben-Serer, a rebellious child.

And so we'll spend a little bit more time talking about it tonight.

Last night we kind of dealt with the moral question.

How could you put to death a

child, you know, who just for...

not listening to his parents.

And tonight, we're gonna kind of deal with a conceptual issue, kind of two different conceptual approaches to understanding what's going on with Abensurer and Moret.