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Home , Elisha ben Abuyah, Hagigah, Rabbi Akiva, Rabbi Meir

HartmanSummer@Home

Great Books: Enlightenment—A Parable Yehuda Kurtzer

June 29 – July 2, 2020

1. Mishna 1:1 1 2. Mishna Hagigah 2:1 1 3. Mishna 4:9-10 4 4. Babylonian Hagigah 11b-14b 5 5. Talmud Hagigah 2:1 16 6. Hagigah 2:3-7 16 7. Bereishit Rabbah 19:3 17 8. 6:4 / Kohelet Rabbah 7:8 18 9. Avot 4:20 18

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475 Riverside Dr., Suite 1450 New York, NY 10115 212-268-0300 [email protected] | shalomhartman.org 1. Mishna Hagigah 1:1

All are obligated in seeing [the Temple Mount], except for a deaf mute, an incompetent, or a minor; an intersexual, an androgyne; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet. Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the House of ; The House of Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, "Three regalim" (Exodus 23:14).

2. Mishna Hagigah 2:1

The laws of sexual morality are not to be studied in groups of three, nor the story of creation in a group of two, nor the account of "The Chariot," alone - that is, unless he is wise and comprehending on his own.

Anyone who looks at these four things, it is better for him that he not been born: What is above, what is below, what is in front, what is behind. And anyone who is not sympathetic to the respect of his creator, it is better for that he not have been born.

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3. Mishna Megillah 4:9-10

ט מ ת נ י ׳ הָ א וֹ מֵ ר "יְבָרְ כוּ� טוֹבִ ים " – הֲרֵ י זוֹ דֶּרֶ � הַמִּ ינוּת, " עַל קַ ן צִ פּוֹר יַגִּיעוּ רַ חֲמֶ י�" וְ " עַ ל ט וֹ ב ִ י ָ זּ ֵ כ ר שְׁ מֶ �", "מוֹדִ ים מוֹדִ ים" – מְשַׁתְּקִ ין אוֹתוֹ. הַמְ כַנֶּה בָעֲרָ יוֹת – מְשַׁתְּקִ ין אוֹתוֹ, הָאוֹמֵר: "וּמִ זַּרְ עֲ� לֹא תִ תֵּ ן לְהַ עֲבִ יר לַמֹּלֶ�" (ויקרא יח:כא) = לֹא תִתֵּן לְאַעְבָּרָא בְּאַרְמָיוּתָא – מְשַׁתְּקִין אוֹתוֹ בִנְזִיפָה . י מ ת נ י' מַ עֲשֵׂ ה רְ אוּבֵן נִקְרָ א וְלֹא מִתַּרְ גֵּם, מַעֲשֵׂה תָמָר נִקְרָ א וּמִתַּרְ גֵּם, מַ עֲשֵׂ ה עֵגֶל הָ רִ אשׁוֹן נִקְרָ א וּמִתַּרְ גֵּם, וְהַשֵּׁנִי נִקְרָ א וְ לֹא מִתַּרְ גֵּם. בִּרְ כַּת כֹּהֲנִים , מַ ֲע שֵׂ ה דָּ וִ ד וְאַמְ נוֹן – (ל ֹא) ִ נ קְ רָ אִ י ן וְלֹא מִתַּרְגְּמִין. אֵין מַפְטִירִ ין בַּמֶּרְכָּבָה, וְרַבִּי יְהוּדָה מַתִּיר. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אֵ ין מַ פְ טִ ירִ ין בְּ "הוֹדַע אֶת יְרוּשָׁלַיִם" (יחזקאל טז:ב).

9 One who says, "The good shall bless you," this is the way of minut. "Unto the bird's nest your mercy extends," and "For the good may your name be remembered," and "Modim, Modim,"they silence him. One who euphemizes the laws of forbidden sexual relationships, they silence him. One who says, "You shall not give any of your offspring to sacrifice them to Molech," (Leviticus 18:21) "You shall not give any of your offspring to cross over to Gentileness," they silence him sharply.

10 The story of Reuven is read and not translated. The story of Tamar, read and translated. The episode of the first calf is read and translated; the second is read but not translated. The priestly blessing, the episode of David and Amnon are (not) read and not translated. We do not read the haftara of "The Chariot," but Judah permits it. Rabbi Eliezer says: We do not read the haftara of "Notify Jerusalem" (Ezekiel 16:2).

4 4. Babylonian Talmud Hagigah 11b-14b

Our taught: There was an episode involving Rabbi , who was riding on a donkey and traveling on a road, and Rabbi Elazar ben Arach was guiding the donkey behind him. He said to him, ", teaching me something of the Chariot." He said to him, "Did I not teach all, ‘nor the account of the Chariot alone’ - that is unless he is wise and comprehending on his own?" He said to him, "Rebbe, allow me to say something before you that you taught me." He said to him, "Say it." Immediately he descended from the donkey and wrapped himself and sat on the stone underneath the olive tree. He said to him, "Rebbe, why did you get down from the donkey?" He said to him, "Is it possible that you should be expounding on the account of the Chariot, with the divine presence among us and the accompanying angels leading us, and I sitting atop the donkey?" Immediately Rabbi Elazar ben Arach began expounding on the Chariot. And a fire came down from the skies and surrounding all the trees in the field. They all began to sing. What song did they sing? "Praise the LORD from the earth, you sea monsters and all deeps ... fruit trees and all cedars" ( 148:7-9). An angel answered from the fire saying, "Yes, Yes, this is the Chariot." Rabbi Yohanan ben Zakkai stood and kissed him on his forehead, and said: "Blessed is the Lord, God of Israel, who gave a son to our forefather Abraham who knows how to comprehend and examine and expound the episode of the Chariot. There are those that expound nicely but do not fulfill nicely, those that fulfill nicely but don't expound nicely; you both expound and fulfill nicely. Joy to you Abraham our forefather, that Elazar b. Arach came from your loins."

And when these matters were recounted before R. Joshua, he was walking with R. Yose HaKohen on a road, and they said: "Let us also expound the episode of the Chariot." R. Joshua began expounded, and it so happened to be the period of . The clouds knotted together in the heavens and there appeared a kind of rainbow in the cloud, and the ministering angels were gathering and coming to listen, like people who gather and come to see the rejoicing of a bride and groom. R. Yose HaKohen went and recounted what happened to R. Yohanan b. Zakkai, and he said: "Joy to you and joy to your progeny, happy are my eyes that saw this. And lo I and you were reclining together in my dream on Mount Sinai, and a bat kol was sounded to us from the heavens: "Come up here, come up here! Giant halls and pleasant mats are laid out for you, you and your students and your students' students are invited to the third level!"

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Is this so? Is it not taught: Rabbi Yose said in the name of R. Yehuda: There were three who thus lectured: Rabbi Joshua lectured on these matters before R. Yohanan ben Zakkai; lectured on these matters before R. Joshua; and Hananiah ben Hakinai lectured on these matters before Rabbi Akiva; and lo, R. Elazar ben Arach is not included! Those that lectured and it was lectured before then are included. But Hananiah ben Hakinai is included, and none lectured before him! For he lectured before someone who indeed had lectured before.

The Rabbis taught: Four entered the "Orchard" () and these are they: ben Azzai, and ben Zoma, The Other (acher) and Rabbi Akiva. Rabbi Akiva said to them: "When you arrive at the pure marble stones, don't say, 'Water! Water!', for it is written: 'A speaker of lies shall not abide before my eyes (Psalms 101:7.)"'

Ben Azzai glimpsed and died; about him it is written: "Precious in the eyes of God is the death of his saints (Psalms 116:15.)"

Ben Zoma glimpsed and was affected; and about him it is written, "You have found honey- eat your fill, lest you overeat and vomit."

The Other cut the roots.

Rabbi Akiva departed in peace.

They asked ben Zoma: "What is [the law] with respect to neutering a dog?" He said to them "such you shall not do within your land" (Leviticus 22:24) - to all that are in your land this you should not do ... "

The Rabbis taught: It so happened Rabbi Joshua son of Hanina was standing on a step on the Temple Mount, and Ben Zoma saw him and did not arise before him. He said to him: "Wherefrom and whereto, Ben Zoma?" He said to him: "I was watching between the upper waters and the lower waters, and nothing separates them save for three fingerbreadths, as it is written, "The elohim is hovering above the waters" - like a dove who hovers over her children without touching them." Rabbi Joshua said to his students, "Apparently Ben Zoma is still outside." ...

"The Other cut the roots," and about him it is written "Let not your mouth bring sin upon your flesh (Eccl. 5:5)." And what was it? He saw that was given permission to sit and write down the merits of Israel. He said: "We learned that in heaven there is no sitting, and no competition, and no necks, and no exhaustion - perhaps (heaven forbid) there are two powers." They removed Metatron from his place and beat him with sixty pillars of fire. They said to him: "When you saw him, how come

6 you didn't stand before him?" They gave him permission to wipe away the merits of The Other; and a voice came out and said," Return, wayward sons (Jer. 3:22) - except for The Other." He said, "Since that man was banished from that world, let him enjoy this one" - and The Other went out to tarbut ra'ah. He went to a prostitute and solicited her trade. She said, "Are you not Elisha son of Avuyah?" He pulled out a radish from the ground on and gave it to her. She said, "It must be another."

The Other (after he had strayed to tarbut ra'ah) asked : "What does it mean when it says, 'Also this one, in opposition/correlation to the other one, was made by God?’” He said to him, "To everything that God created, he created something else that correlated - he created mountains, he created hills; he created seas, he created rivers." He said to him: "Your teacher Rabbi Akiva did not say that. Rather, He created righteous people, he created wicked people; he created the garden of Eden, he created Gehenna. Each and every person has two halves - one in the garden of Eden and one in Gehenna. When the righteous person triumphs, he takes his own and his friend's portion in the garden of Eden; when the wicked is found culpable, he takes his own and his friend's portion in Gehenna." ...

The Other (after he had strayed to tarbut ra'ah) asked of Rabbi Meir: "What does it mean when it says, 'Gold and glass cannot approximate its worth, nor its exchange in gold vessels?'" He said to him, "These are words of , that are as difficult to acquire as gold and gilded vessels, but are as easily lost as glass vessels." He said to him: "Your teacher Rabbi Akiva did not say that. Rather, with glass and gold vessels, just as if they break there is a remedy; so too, a Torah scholar. Even if he sours, there is a remedy." He said to him: "So you too, return!" He said: "I have already heard from behind the partition, 'Return wayward sons - except for the Other."'

The Rabbis taught: There was a story involving The Other, who was riding a horse on the Sabbath, and Rabbi Meir was walking behind him to learn Torah from his mouth. He said to him, "Meir, go back - for I have calculated through the footsteps of my horse that the Sabbath boundary ends here." Rabbi Meir said to him: "So you too go back!" He said to him, "Did I not already tell you? I have already heard from beyond the partition, 'Return, wayward sons - except for The Other?’” He grabbed him and pulled him to the house of study. He said to a child, "Tell me your lesson." He said, "There is no peace, said God, for the wicked (Is. 48:22.)" He brought him to a different synagogue. He said to a child, "Teach me your lesson." He said to him, "Though you may wash with niter and use much soap, the stain of your iniquity remains before me (Jer. 2:22.)" He brought him to another synagogue. He said to a child, "Teach me your lesson. He said, "And you, ruined one, what will you do? Though you wear crimson clothes, don garments of gold, paint

7 your eyelids, it is for naught that you beautify yourself (Jer. 4:30.)" He brought him to another synagogue, until he had brought him to thirteen synagogues - and in all of them they taught lessons like these. To the last one he said, "Teach me your lesson." The boy said, "And to the wicked God said, "For what purpose do you speak of my laws (Ps. 50:16)?" That boy used to stutter when speaking, and it sounded like he said, "And to Elisha God said ... " There are some who say that he had a knife in his hand and he tore him to pieces and sent them to the thirteen synagogues; others say that he said, "If I had a knife in my hand, I would have torn him apart."

When The Other died, they said: "We cannot pass judgement against him, and we cannot allow him to the world to come. We cannot pass judgement against him, because he engaged in . And we cannot allow him to the world to come because he sinned." Rabbi Meir said: "It is better that he should be judged, and then be allowed to enter the world to come. When I die, I will raise smoke from his grave." When Rabbi Meir died, a pillar of smoke arose from The Other's grave. Rabbi Yochanan said: "Is it a great accomplishment to burn one's teacher? He was among us, and we were not able to save him. If I take him by the hand, who will take him away from me?" Rabbi Yochanan went on: "When I die, I will extinguish the smoke from his grave." When Rabbi Yochanan died, the pillar of smoke from The Other's grave stopped. A certain eulogist said about him: "Even the guardian of the gate did not stand before you, our teacher!"

The Other's daughter came before Rebbe. She said to him: "Rebbe, support me!" He said to her: "Whose daughter are you?" She said: "I am the daughter of The Other." He said to her: "Is there still of his seed in the world? Is it not written, 'He will have neither child nor grandchild among his people, no survivor in his household?'" She said to him," Remember his Torah, not his deeds." Immediately a fire came down from heaven and singed Rebbe's chair. Rebbe wept and said: "If this is the treatment for those disgraced by Torah, how much more so for those who are complemented by it!"

But about Rabbi Meir - how was he able to learn Torah from the mouth of The Other? Did not Rabbah bar bar Hana say in the name of Rabbi Yochanan, "What does it mean when it says, 'For the lips of the priest guard knowledge and they will seek Torah from his mouth, for he is a messenger of the Lord of hosts?' If the messenger resembles a messenger of God, the lord of hosts, they should seek Torah from his mouth; and if not, they should not seek Torah from his mouth." Resh Lakish said: "R. Meir found a verse and expounded it: "Incline your ear and hear the words of the wise, and apply your mind to my teaching" (Proverbs 22:17) -it didn't say "to their teaching," but "to my teaching." ...

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When Rabbi Dimi came, he said: "They say in the West that Rabbi Meir ate the good part and discarded the inedible part." Rava taught: "What does it mean when it says, 'To the garden of nut trees I descended, to see the greenery of the river?' Why are Torah scholars allegorized to walnuts? Just as a walnut, although it may become dirtied with waste and mud, that which is inside does not become disgusting -so too a Torah scholar, though he may 'sour' his Torah does not become disgusting." Rabbah b. Shela found , and said to him: "What is the Holy Blessed One doing?" He said, "He is saying teachings from the mouths of all the sages, but not from the mouth of R. Meir." He said to him, "Why?" "Because he learned his teachings from the mouth of The Other." He said, "But why? R. Meir found a pomegranate, ate its contents, and discarded the peel!" He said, "Now he says: Meir my son says: When a person suffers, what language does the Divine presence speak? 'Oh, my head; oh, my arm."' If the Holy Blessed One so sorrows for the blood of the wicked -so much more so on the spilled blood of the righteous.

Shmuel found R. Yehuda, who was leaning on the doorpost and crying. He said to him, "Sharp one -why are you crying?" He said to him, "Is it a small thing, that it is written about those sages, "Where is the counter, where is the weigher, where is the tower- counter" (Isaiah 33:18)-"where is the counter," for they would count all the words in the Torah; "where is the weigher," for they would weigh/evaluate the heavy and light things in the Torah; "where is the tower-counter," for they would repeat 300 laws about a tower floating in the air. And R. Ami said, "Doeg and Ahitofel asked 300 questions about the tower floating in the air!" And we have learned, 'Three kings and four individuals have no share in the coming world.' What will happen to us?!?" He said to him, "Sharp one -there was a flaw in their hearts." What was it about The Other.? A Greek song never ceased from his mouth. They used to say about the Other, that when he used to stand up to leave the study hall, many treatises of minut would fall from his lap.

Nimos the weaver asked of Rabbi Meir: "Does not all wool in the pot become dyed?" He said to him, "Any wool clean from its mother absorbs the dye; any wool unclean from its mother does not absorb the dye."

Rabbi Akiva ascended in peace and descended in peace. And about him it is written: "Pull me after you, and we shall run." And even Rabbi Akiva, the ministering angels tried to push him away. But the Holy one blessed be he said to them, "Leave this old man be, for he is deserving to make use of my honor."

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5. Hagigah 2:1

רבי יודה בר פזי ב ש ם ר ' יוסי בי ר ' יודה שלשה הרצו תורתן לפני רבן ר' יהושע לפני רבן י ו ח נ ן ב ן זכאי ר ב י עקיבה לפני רבי יהושע ח נ נ י ה בן חכיניי לפני רבי עקיבה מ י כ ן ו ה י ל ך אין דעתן נקייה

Rabbi Yuda bar Pazi said in the name of Rabbi Yossi son of Rabbi Yuda: Three spoke their Torah before their teachers - Rabbi Joshua before Rabbi Yohanan ben Zakkai, Rabbi Akiva before Rabbi Joshua, Hananiah ben Hakinai before Rabbi Akiva; from that point on their knowledge was not untainted.

6. Tosefta Hagigah 2:3-7

ה ל כ ה ג: ארבעה נכנסו לפרדס בן עזיי ובן זומא אחר ור' עקיבא אחד ה צ י ץ ומת אחד הציץ ונפגע אחד הציץ וקיצץ בנטיעות ואחד עלה בשלום וירד בשלום ב ן עזיי הציץ ומת ... ה ל כ ה ה: משל למה הדבר דומה לפרדס ש ל מלך ועלייה ב נ ו י ה על גביו מה עליו על אדם להציץ ובלבד שלא י ז י ן את עיניו מ מ נ ו ועוד משלו משל למה הדבר דומה לאיסתרטא העוברת בין שני דרכים אחד של א ו ר ואחד של שלג הטה לכן נכוה באור הטה לכן נכוה בשלג מה ע ל י ו על אדם להלך באמצע ובלבד שלא יהא נוטה לא לכן ולא לכן ה ל כ ה ו: מעשה ב ר' יהושע שהיה מהלך באסתרטא ו ה י ה בן זומא בא כנגדו הגיע א צ ל ו ולא נ ת ן ל ו ש ל ו ם אמ ' לו מ א י ן לאין בן זומא … ה ל כ ה ז: כל המסתכל בארבעה דברים ראתוי לו כאילו ל א בא לעולם מ ה למעלה מ ה למטה מה לפנים מה לאחור יכול קודם למעשה בראשית ת"ל ל מ ן היום אשר ברא אלים אדם על הארץ יכול עד שלא נבראו סדרי תקופות ת"ל ולמקצה השמים ועד קצה השמים מה ת"ל למן היום אשר ברא א ל י ם אדם על הארץ מן היום אשר ברא אלים אדם על הארץ אתה דורש ו א י א ת ה ד ו ר ש מה למעלה ו מ ה למטה מה היה ומה עתיד ל ה י ו ת

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Four entered the orchard, Ben Azzai and Ben Zoma, The Other and Rabbi Akiva. One glimpsed and died, one glimpsed and was affected, one glimpsed and cut the roots, and one ascended in peace and descended in peace. Ben Azzai glimpsed and died ....

A parable-to what is this compared? To a king's orchard on which a tower has been built. What is the man to do? To look- as long as he does not move/pervert his eyes from it. Another parable, to what is this compared? To a pathway between two roads, one of fire and one of snow (cold.) If he veers to one side he is wounded by the fire; if he veers to the other side he is wounded by the cold. What is the man to do? To walk in the middle, and just not to veer to either side. There was an episode involving Rabbi Joshua ... lt was not a few days before Ben Zoma disappeared.

Any one who looks at four things it is as if/it is better that they not have come into the world ...

What do we learn from "From the day that God created man on the earth?" You expound beginning with the day God created man on the earth, and you do not expound what is above, what is below, what was, and what has yet to happen.

7. Bereishit Rabbah 19:3

ומפרי העץ א ש ר בתוך הגן וגו' ולא תגעו בו הה " ד (משלי ל) א ל תוסף ע ל דבריו פ ן יוכיח בך ו נכזבת, ת נ י ר' חייא שלא תעשה את הגדר יותר מן העיקר שלא יפול ו י ק צ ץ הנטיעות, כך אמר הקב "ה כי ביום אכלך ממנו וגו', והיא לא אמרה כן , אלא אמר א ל ה י ם לא תאכלו מ מ נ ו ולא תגעו ב ו כיון שראה א ו ת ה עוברת לפני העץ נטלה ודחפה עליו, אמר ל ה הא לא מיתת, כ מ ה דלא מיתת במקרביה, כן לא מיתת במיכליה, אלא כי י ו ד ע אלהים כי ביום וגו'

"And from the fruit of the tree that is within the garden ... and do not touch it," like that which is written, "Do not add to its words lest it rebuke you and you become frustrated (Prov. 30:6.)" Rabbi Hiya taught not to make the fence greater than the principle so that he not fall and cut the roots. So said the Holy One, Blessed be He, "For on the day that you shall eat from it (Gen. 2:17)," but she did not say this - but rather "The Lord said 'do not eat from it and do not touch it.'" When he saw her walking in front of the tree, he grabbed her and pushed her onto it. He said to her, "Alas, you did not die! Just as you will not die on contact, so too you will not die by eating, but rather 'For God knows that on the day ... '"

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8. Ruth Rabbah 6:4 / Kohelet Rabbah 7:8

טוֹב אַ חֲרִ ית דָּ בָר כְּשֶׁ הוּא טוֹב מֵ רֵ אשִׁ יתוֹ. וּבִ י הֲוָה מַ עֲשֶׂ ה, אֲבוּיָה אָ בִ י הָ יָה מִ גְדּוֹלֵי הַ דּוֹר וּכְשֶׁ בָּא לְמוּלֵנִי קָרָ א לְכָל גְּ דוֹלֵי יְרוּשָׁ לַיִם, וְקָרָ א לְרַ בִּ י אֱלִיעֶזֶר וּלְרַ בִּ י יְהוֹשֻׁעַ עִמָּ הֶ ם, וּכְשֶׁ אָ כְלוּ וְשָׁ תוּ שָׁ רוּן אִ ילֵּין אָ מְ רִ ין מִ זְמוֹרִ ים וְאִ ילֵּין אָ מְ רִ ין אַ לְפָבֵּתָ רִ ין. אָ מַ ר רַ בִּ י אֱלִיעֶזֶר לְרַ בִּ י יְהוֹשֻׁעַ אִ ילֵּין עָסְקִ ין בְּדִ ידְ הוֹן וַאֲ נַן לֵית אֲ נַן עָסְקִ ין בְּדִ ידָ ן, הִתְחִ ילוּ בַּתּוֹרָ ה וּמִ ן הַ תּוֹרָ ה לַנְּבִ יאִ ים וּמִ ן הַ נְּבִ יאִ ים לַכְּ תוּבִ ים וְהָ יוּ הַדְּ בָרִ ים שְׂמֵחִ ין כִּ נְתִ ינָתָ ן מִסִּ ינַי וְהָאֵ שׁ מְ לַהֶ טֶ ת סְ בִ יבוֹתֵ יהֶ ן, וְכֵן הוּא גָּדוֹל כֹּחָ הּ שֶׁ ל תּוֹרָ ה, הַ בֵּן הַ זֶּה אִ ם מִתְ קַ יֵּם לִי הֲרֵ ינִי נ וֹתְ נוֹ לַתּוֹרָ ה, וְעַל יְדֵ י שֶׁ לֹא הָ יְתָ ה כַּוָּנַת מַ חֲשַׁ בְ תּוֹ לְשֵׁ ם שָׁ מַ יִם לֹא נִתְ קַ יְּמָ ה בִּ י תּוֹרָ תִ י.

The end of something is better than the beginning - when it is good at the beginning.

And concerning me is the following account. Avuyah was my father, among the greats of the generation. When he was to circumcise me, he invited all the greats of Jerusalem and among them he invited Rabbi Eliezer and Rabbi Joshua. And when they ate and drank they sang these songs and these acrostics. Rabbi Eliezer said to Rabbi Joshua, "They are engaging in theirs, but we - we do not engage in theirs." They started with the Torah, and from the Torah to the prophets, and from the prophets to the writings, and the words were as joyful as when they were given at Sinai, and the fire was swirling around them ... He said, "Since the strength of Torah is indeed great, this son of mine - if he survives - I am giving him over to Torah. And because his mind's intentions were not directed towards heaven, my Torah was not fulfilled in me.

9. Mishnah Avot 4:20

א ל י ש ע בן אבויה אומר הלומד י ל ד למה הוא דומה לדיו כתובה על נייר חדש והלומד ז ק ן למה ה ו א דומה לדיו כתובה ע ל נייר מחוק

Elisha ben Abuyah says, He who learns as a child, what does he resemble? Ink written on new parchment. And he who learns as an old man, what does he resemble? Ink written on used parchment.

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