{"id":1783,"date":"2026-01-25T10:13:39","date_gmt":"2026-01-25T17:13:39","guid":{"rendered":"https:\/\/lamishna.com\/?p=1783"},"modified":"2026-01-25T10:14:37","modified_gmt":"2026-01-25T17:14:37","slug":"mishna-berajot-7-2-zimun-analisis","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/mishna-berajot-7-2-zimun-analisis\/","title":{"rendered":"Class #043 \/ Berachot 7.2 \/ Do An olive or an egg? The minimum to recite Zim\u00fan and people discarded"},"content":{"rendered":"

Mishnah Berachot 7:2<\/strong><\/h3>\n\n\n\n
\n

Women, slaves and minors are not counted for the zim\u00fan.<\/strong><\/p>\n\n\n\n

How much should you eat a person to force the zim\u00fan?<\/strong><\/p>\n\n\n\n

A kazait<\/strong> (the volume of an olive) it is enough to force the zim\u00fan.<\/strong><\/p>\n\n\n\n

Rabbi Yehuda says:<\/strong>
<\/strong> A kebeitza<\/strong> (the volume of an egg) is the minimum force the zim\u00fan.<\/strong><\/p>\n<\/blockquote>\n\n\n\n

Mishnah Berachot 7:2: complete study and technical<\/h2>\n\n\n\n

1) Text and literal translation-controlled<\/h3>\n\n\n\n

Hebrew (normative core):<\/strong>
\u201c\u05e0\u05b8\u05e9\u05b4\u05c1\u05d9\u05dd \u05d5\u05b7\u05e2\u05b2\u05d1\u05b8\u05d3\u05b4\u05d9\u05dd \u05d5\u05bc\u05e7\u05b0\u05d8\u05b7\u05e0\u05b4\u05bc\u05d9\u05dd, \u05d0\u05b5\u05d9\u05df \u05de\u05b0\u05d6\u05b7\u05de\u05b0\u05bc\u05e0\u05b4\u05d9\u05df \u05e2\u05b2\u05dc\u05b5\u05d9\u05d4\u05b6\u05dd. \u05e2\u05b7\u05d3 \u05db\u05b7\u05bc\u05de\u05b8\u05bc\u05d4 \u05de\u05b0\u05d6\u05b7\u05de\u05b0\u05bc\u05e0\u05b4\u05d9\u05df, \u05e2\u05b7\u05d3 \u05db\u05b7\u05bc\u05d6\u05b8\u05bc\u05d9\u05b4\u05ea. \u05e8\u05b7\u05d1\u05b4\u05bc\u05d9 \u05d9\u05b0\u05d4\u05d5\u05bc\u05d3\u05b8\u05d4 \u05d0\u05d5\u05b9\u05de\u05b5\u05e8, \u05e2\u05b7\u05d3 \u05db\u05b7\u05bc\u05d1\u05b5\u05bc\u05d9\u05e6\u05b8\u05d4.\u201d<\/p>\n\n\n\n

Accurate translation:<\/strong>
\u201cWomen, slaves and minors: no zim\u00fan \u2018about them\u2019. How much (how much you should eat one for zim\u00fan? Until a kezait. Rabbi Yehuda says: even a kebeitza.\u201d<\/p>\n\n\n\n

Two axes hal\u00e1jicos open immediately:<\/p>\n\n\n\n

    \n
  1. Axis (subject to the quorum):<\/strong> who can be \u201ccounted\u201d to form the legal unit of the zim\u00fan.<\/li>\n\n\n\n
  2. B-axis (shiur of activation):<\/strong> what is the threshold of intake that makes someone a participant with the ability to bind\/activate the zim\u00fan.<\/li>\n<\/ol>\n\n\n\n
    \n\n\n\n

    2) What is the zim\u00fan, in terms of the legal-formal<\/h3>\n\n\n\n

    Zim\u00fan<\/strong> it is not \u201ca courtesy liturgical\u201d. It is a institution rabbinical<\/strong> that transforms a shared meal at a collective act<\/strong> of Birkat Hammaz\u00f3n (blessing back to the bread), with a formula of \u201cinvitation\u201d prior (the \u201cNevarej...\u201d).<\/p>\n\n\n\n

    Its normative logic combines:<\/p>\n\n\n\n

      \n
    • Chovat haguf<\/strong>: every individual is obligated in Birkat Hammaz\u00f3n for having eaten bread.<\/li>\n\n\n\n
    • Din tzibur \/ tziruf<\/strong>: food joint creates a collective subject to start the invitation and, with ten, enter the mention of the Name (\u201cElokeinu\u201d), in accordance with the parameters encoded in Orach Ja\u00edm (mainly siman 192 onwards, with a focus on 197-199).<\/li>\n<\/ul>\n\n\n\n

      The Mishnah 7:2 is located where applicable: defines the perimeter of the \u201ctziruf\u201d<\/strong> (who) and the minimum threshold of consumption<\/strong> (what counts as participation halachic relevant).<\/p>\n\n\n\n

      \n\n\n\n

      3) \u201c\u05d0\u05d9\u05df \u05de\u05d6\u05de\u05e0\u05d9\u05df \u05e2\u05dc\u05d9\u05d4\u05dd\u201d: what it says exactly (and what NOT stated)<\/h3>\n\n\n\n

      The formula \u201cdoes not zim\u00fan \u2018on them\u2019\u201d it's technical:<\/p>\n\n\n\n

        \n
      • It does not mean that women\/servants\/younger can't say Birkat Hammaz\u00f3n<\/strong>. The say, because they're required (with nuances in the level of obligation in some cases).<\/li>\n\n\n\n
      • It does not mean that to be able to answer<\/strong> a zim\u00fan. In fact, a woman who ate with men usually answer<\/strong>.<\/li>\n\n\n\n
      • What fixed the Mishnah is a limit of tziruf<\/strong>: not the mind to form the quorum of free men adults<\/strong> on which rests the obligation of the formal zim\u00fan in that framework.<\/li>\n<\/ul>\n\n\n\n

        This limit is discussed and blends in the Gemara (Berachot 45a\u201345b, and continuations), where it appears a critical input: women can form zim\u00fan between them<\/strong> (and also slaves among them), but they are not integrated in the zim\u00fan men's standard as \u201caccounting\u201d to build it.<\/p>\n\n\n\n

        \n\n\n\n

        4) Foundation talmud: Berachot 45a\u201345b, and the voltage regulation<\/h3>\n\n\n\n

        In the sugui\u00e1 (Berachot 45a\u201345b) are two planes:<\/p>\n\n\n\n

          \n
        1. Exclusion of the tziruf<\/strong>: \u201cwomen\/slaves\/minors do not generate zim\u00fan \u201cabout them\u201d (the Mishnah).<\/li>\n\n\n\n
        2. Capacity of zim\u00fan autonomous<\/strong>\u201cwomen make zim\u00fan for themselves; slaves do zim\u00fan for themselves\u201d (baraita in Berachot 45b).<\/li>\n<\/ol>\n\n\n\n

          The apparent tension is resolved as well:<\/p>\n\n\n\n

            \n
          • Do not integrate<\/strong> as \u201cunits\u201d accounting for the zim\u00fan male.<\/li>\n\n\n\n
          • Yes, they can<\/strong> (according to several readings) constitute a zim\u00fan autonomous under conditions.<\/li>\n<\/ul>\n\n\n\n

            This is a great divergence of the Rishonim:<\/p>\n\n\n\n

              \n
            • Rambam<\/strong>: tends to think that women (and slaves and the canaanites) yes are required<\/strong> in zim\u00fan each other, but not mixed with the zim\u00fan of men for reasons of modesty\/community structure (Mishn\u00e9 Torah, Hilchot Berachot 5:7).<\/li>\n\n\n\n
            • Tosafot and other<\/strong>: tend to qualify as reshut<\/strong> (optional) for women, no obligation in full, even if it responds to a zim\u00fan when it is present.<\/li>\n<\/ul>\n\n\n\n

              That branching is essential because it conditions practice, liturgical education and sociology halachic.<\/p>\n\n\n\n

              \n\n\n\n

              5) why \u201cwomen, slaves and minors': three categories, three legal reasons different<\/h3>\n\n\n\n

              Although the Mishnah the groups, the underlying reasons are not identical.<\/p>\n\n\n\n

              5.1 Women<\/h4>\n\n\n\n
                \n
              • Obligation of Birkat Hammaz\u00f3n:<\/strong> there is, but the poskim discuss the level<\/strong> (deoraita vs deraban\u00e1n) in some frames, which impacts the ability of motz\u00ed<\/strong> (enforce) to others. Rambam, for example, recorded a doubt relevant and therefore limits the ability of women to take men from their duty in certain cases (Hilchot Berachot 5:1).<\/li>\n\n\n\n
              • Tziruf and public structure:<\/strong> the zim\u00fan, especially with mention of the Name when there are ten, is dealt with by several Ajaronim as close to a phenomenon of \u201cdevar shebikdush\u00e1\u201d in the sense of functional (conceptual discussion). Without the need of sobreextender that category, the policy outcome is: not account for the quorum men's standard<\/strong>.<\/li>\n<\/ul>\n\n\n\n

                5.2 Slaves<\/h4>\n\n\n\n

                In the classical literature is spoken mainly in the eved kenaan\u00ed<\/strong> (slave canaanites) with halachic status including: bound in many mitzvot as a woman.<\/p>\n\n\n\n

                  \n
                • Risk of social mixing\/modesty<\/strong> appears explicitly in some of the formulations legal: we do not recommend a \u201cjaver\u00e1\u201d (group) joint of women, slaves and minors \u201cby pritzut\u201d (Mishn\u00e9 Torah, Berachot 5:7).<\/li>\n\n\n\n
                • In modern terms, this section tends to be theoretical for the absence practice of status, but it is crucial to understand the architecture halachic of the tziruf.<\/li>\n<\/ul>\n\n\n\n

                  5.3 Minor (ketan\u00edm)<\/h4>\n\n\n\n

                  Here the shaft is another: lack of daat halachic full<\/strong> (legal capacity in full). The child is in chinuj (education), but it is not \u201cbar-jiuv\u00e1\u201d full obligation to adult.<\/p>\n\n\n\n

                  And yet, the sugui\u00e1 advances: in Berachot 48a is discussed that a child who \u201cknows who blesses\u201d can, according to authorities, join<\/strong> the zim\u00fan under specific parameters. This discussion ends up with a translation codificatoria with divergence between communities (see section 8).<\/p>\n\n\n\n

                  \n\n\n\n

                  6) The shiur: kezait vs kebeitza, and what it measures exactly the Mishnah<\/h3>\n\n\n\n

                  The question \u201chow much does zim\u00fan?\u201d not \u201chow much should be eating three in total?\u201d, but: how much you should eat each participant to be considered commensal hal\u00e1jicamente relevant<\/strong> for the purposes of zim\u00fan?<\/p>\n\n\n\n

                  6.1 Kezait (olive) as a threshold basis<\/h4>\n\n\n\n

                  The Mishnah fixed kezait<\/strong> as enough. Conceptually, this is usually linked with two notions:<\/p>\n\n\n\n

                    \n
                  • Aji-l\u00e1<\/strong> least significant: the Talmud uses kezait as the minimum unit of \u201ceat\u201d in multiple areas.<\/li>\n\n\n\n
                  • Activation of rabbinic obligation<\/strong>: for several halachot, the kezait works as a minimum threshold to enter the field of regulations of \u201cconsumption\u201d is relevant.<\/li>\n<\/ul>\n\n\n\n

                    6.2 Rabbi Yehuda: kebeitza (egg) as a threshold, the more strict<\/h4>\n\n\n\n

                    Rabbi Yehuda required kebeitza<\/strong>. Why?<\/p>\n\n\n\n

                    In the device halachic, kebeitza<\/strong> usually appears as a threshold in subjects where the \u201cfood\u201d must be more than symbolic, or where it is connected with parameters of sevi\u00e1\/establishment of food (depending on the topic). In zim\u00fan, Rabbi Yehuda is raising the participation threshold: not just \u201ca minimal intake\u201d, but an intake more clearly \u201cfood\u201d.<\/p>\n\n\n\n

                    6.3 Standard practice: how to decide<\/h4>\n\n\n\n

                    In the encoding classical, is usually adopted to kezait<\/strong> it is enough to enter\/to force the zim\u00fan, although the lattice depends of if is specifically required kezait of bread<\/strong> or simply kezait of any food<\/strong> in certain scenarios \u201ctziruf\u201d (for example, to complete a third party when you two ate bread). The halachah encoded distinguishes between:<\/p>\n\n\n\n

                      \n
                    • Who are obligated in Birkat Hammaz\u00f3n for bread<\/strong> (nucleus of the seud\u00e1).<\/li>\n\n\n\n
                    • Who can join for the zim\u00fan<\/strong> eating other things (rules of \u201ctziruf\u201d developed in Orach Ja\u00edm 197).<\/li>\n<\/ul>\n\n\n\n

                      For an expert analysis, what is critical is not to mix levels: the Mishnah speaks of the threshold for zim\u00fan<\/strong>but your implementation passes the coded map of the tziruf (197-199).<\/p>\n\n\n\n

                      \n\n\n\n

                      7) Difference between \u201cobligation of zim\u00fan\u201d and \u201ccapacity of tziruf\u201d<\/h3>\n\n\n\n

                      This is a point where even advanced readers often confuse layers.<\/p>\n\n\n\n

                        \n
                      • Obligation to say Birkat Hammaz\u00f3n<\/strong>: be active, to eat bread with parameters hal\u00e1jicos (and, deoraita, by sevi\u00e1; deraban\u00e1n, for thresholds children, as approaches).<\/li>\n\n\n\n
                      • Obligation of zim\u00fan<\/strong>: turns on when there is food joint<\/strong> and a quorum<\/strong> defined diners who meet criteria.<\/li>\n\n\n\n
                      • Capacity of tziruf<\/strong>: specific rules of who \u201ccounts\u201d to form the quorum, and under what conditions (for example: if you ate the same thing, if they sat together, if they did eat bread, or just accompaniments, etc).<\/li>\n<\/ul>\n\n\n\n

                        Berachot 7:2 fixed two pieces of that puzzle, but it does not exhaust the system.<\/p>\n\n\n\n

                        \n\n\n\n

                        8) Psak and practice: the Shulchan Aruch (Orach Ja\u00edm 199) and the divergence sephardic\/ashkenazi on minors<\/h3>\n\n\n\n

                        8.1 Women and zim\u00fan<\/h4>\n\n\n\n

                        The encoding classical in Orach Ja\u00edm (siman 199) formula, in a general way:<\/p>\n\n\n\n

                          \n
                        • No zim\u00fan with women<\/strong> as members of the quorum male.<\/li>\n\n\n\n
                        • Women can do zim\u00fan between them<\/strong>but the status of that practice (obligation vs. optionality) is the subject of discussion; in practice codified common it is presented as a reshut<\/strong> (option), although multiple authorities recommend your realization when applicable, especially in the context of three women who ate together.<\/li>\n<\/ul>\n\n\n\n

                          This point is crucial to \u201ceverything you need to know\u201d: there is a real difference between:<\/p>\n\n\n\n

                            \n
                          • \u201cdo not count for the zim\u00fan male\u201d, and<\/li>\n\n\n\n
                          • \u201cthere is no zim\u00fan female\u201d (this last is not correct).<\/li>\n<\/ul>\n\n\n\n

                            8.2 Lower than \u201cyou know who blesses\u201d (katan she-higi'to le onat hapo'ot)<\/h4>\n\n\n\n

                            The Shulchan Aruch (Orach Ja\u00edm 199:10) includes a formulation of broad: a minor who knows who blesses can be integrated<\/strong> the zim\u00fan, even for three or ten, according to the plain reading of the text. However, the Rema<\/strong> registers the posture ashkenazi restrictive: not incorporated<\/strong> until the age full of thirteen years (or, in variants, this would limit the use of the minor).<\/p>\n\n\n\n

                            Practical result (in terms of descriptive, not prescriptive personal):<\/p>\n\n\n\n

                              \n
                            • Minhag sephardic<\/strong>: more prone to having a child with daat enough, under the conditions and limits (for example, do not multiply under to build quorum artificial).<\/li>\n\n\n\n
                            • Minhag ashkenazi<\/strong>: generally more restrictive in tziruf of minors for zim\u00fan, especially for scenarios-sensitive (such as ten with mention of the Name).<\/li>\n<\/ul>\n\n\n\n

                              For an expert, the point here is not \u201cwho is right\u201d in the abstract, but to recognize that the theme is coded with divergence of psak<\/strong> and heavy weight of minhag.<\/p>\n\n\n\n

                              \n\n\n\n

                              9) Implications hal\u00e1jicas of the first order (borderline cases, and ramifications)<\/h3>\n\n\n\n

                              Then, the aspects that typically determine actual practice and decisions rabbinical:<\/p>\n\n\n\n

                                \n
                              1. They ate bread vs no bread<\/strong>: zim\u00fan is a structure linked to Birkat Hammaz\u00f3n; the tziruf who ate \u201csomething\u201d other than tends to be an accessory and regulated.<\/li>\n\n\n\n
                              2. Exact quantity and type of food<\/strong>: the \u201ckezait\u201d of the Mishnah translates to questions of contemporary measurement, but the legal framework is: \u201cwhat ate enough to be considered commensal hal\u00e1jicamente relevant?\u201d.<\/li>\n\n\n\n
                              3. Who leads<\/strong>: even where a child may \u201ccount\u201d according to some, many authorities limited the minor lead<\/strong> the zim\u00fan.<\/li>\n\n\n\n
                              4. Mixed groups<\/strong>:\n
                                  \n
                                • men + women: women respond, but not in use to form a quorum of men;<\/li>\n\n\n\n
                                • women among themselves: possibility of zim\u00fan female;<\/li>\n\n\n\n
                                • combination women\/slaves\/minor: classical sources warn against certain combinations by \u201cpritzut\u201d, which reveals that the legislator rabbinical not only legislates \u201cnumbers\u201d but also social context and sensibly in<\/strong>.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
                                • Ten and mention of the Name<\/strong>: raises the sensitivity of the tziruf and, for some, the category conceptual of the act.<\/li>\n<\/ol>\n\n\n\n
                                  \n\n\n\n

                                  10) conceptual Reading: why the Mishnah fixed \u201cwho counts\u201d and \u201chow much he ate\u201d in the same sentence<\/h3>\n\n\n\n

                                  The Mishnah is built as a \u201cunity of architecture rules\u201d:<\/p>\n\n\n\n

                                    \n
                                  • First defined who does not generate quorum<\/strong> (women\/slaves\/minor).<\/li>\n\n\n\n
                                  • Then define how much is enough to generate the condition of \u201cdiner relevant\u201d<\/strong> (kezait; Rabbi Yehuda: kebeitza).<\/li>\n<\/ul>\n\n\n\n

                                    This structure teaches us a principle: the zim\u00fan not only depends on \u201chaving been present\u201d, but a conjunction of:<\/p>\n\n\n\n

                                      \n
                                    • personal status<\/strong> (bar-jiuv\u00e1 in the framework of the quorum), and<\/li>\n\n\n\n
                                    • act of consumption minimum<\/strong> (shiur), which makes the presence in participation halachic.<\/li>\n<\/ul>\n\n\n\n
                                      \n\n\n\n

                                      11) you can't overlook this<\/h3>\n\n\n\n

                                      If you want to master Berachot 7:2-to-expert level, these points are non-negotiable:<\/p>\n\n\n\n

                                        \n
                                      • Differentiate with rigour: individual obligation of Birkat Hammaz\u00f3n<\/strong> vs collective obligation of zim\u00fan<\/strong> vs rules of tziruf<\/strong>.<\/li>\n\n\n\n
                                      • Know the sugui\u00e1 of Berachot 45a\u201345b<\/strong> (women and zim\u00fan), and the Berachot 48a<\/strong> (less than know who to bless).<\/li>\n\n\n\n
                                      • Identify the great fork of the Rishonim: Rambam (obligation female zim\u00fan between women)<\/strong> versus approaches reshut<\/strong>.<\/li>\n\n\n\n
                                      • Recognizing the translation coded: Orach Ja\u00edm 197-199<\/strong>, with the critical point of 199:6-7<\/strong> (women) and 199:10<\/strong> (minor) the addition of the Rema<\/strong> that modulates the psak by minhag.<\/li>\n\n\n\n
                                      • Understand the background of \u201cpritzut\u201d as normative criterion context<\/strong> in the regulation of groups.<\/li>\n<\/ul>","protected":false},"excerpt":{"rendered":"

                                        Mishnah Berachot 7:2: analysis of the zim\u00fan and people discarded<\/p>","protected":false},"author":1,"featured_media":1784,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[347,727],"tags":[753,755,752,751],"class_list":{"0":"post-1783","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-berajot","8":"category-mishna_capitulo_a_capitulo","9":"tag-753","10":"tag-berajot-7-2","11":"tag-clase-043","12":"tag-zimmun"},"yoast_head":"\nMishn\u00e1 Berajot 7:2: an\u00e1lisis del zim\u00fan y personas descartadas - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Estudio t\u00e9cnico y completo de Mishn\u00e1 Berajot 7:2: zim\u00fan, tziruf, mujeres, menores y shiur de ingesta seg\u00fan sus fundamentos del II Templo.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/lamishna.com\/en\/mishna-berajot-7-2-zimun-analisis\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Mishn\u00e1 Berajot 7:2: an\u00e1lisis del zim\u00fan y personas descartadas - La Mishn\u00e1\" \/>\n<meta property=\"og:description\" content=\"Estudio t\u00e9cnico y completo de Mishn\u00e1 Berajot 7:2: zim\u00fan, tziruf, mujeres, menores y shiur de ingesta seg\u00fan sus fundamentos del II Templo.\" \/>\n<meta property=\"og:url\" content=\"https:\/\/lamishna.com\/en\/mishna-berajot-7-2-zimun-analisis\/\" \/>\n<meta property=\"og:site_name\" content=\"La Mishn\u00e1\" \/>\n<meta property=\"article:publisher\" content=\"https:\/\/www.facebook.com\/lamishnatv\" \/>\n<meta property=\"article:published_time\" content=\"2026-01-25T17:13:39+00:00\" \/>\n<meta property=\"article:modified_time\" content=\"2026-01-25T17:14:37+00:00\" \/>\n<meta property=\"og:image\" content=\"https:\/\/lamishna.com\/wp-content\/uploads\/2026\/01\/mishna_berajot_7_2.png\" \/>\n\t<meta property=\"og:image:width\" content=\"1000\" \/>\n\t<meta property=\"og:image:height\" content=\"667\" \/>\n\t<meta property=\"og:image:type\" content=\"image\/png\" \/>\n<meta name=\"author\" content=\"Abel\" \/>\n<meta name=\"twitter:card\" content=\"summary_large_image\" \/>\n<meta name=\"twitter:creator\" content=\"@LaMishnaTV\" \/>\n<meta name=\"twitter:site\" content=\"@LaMishnaTV\" \/>\n<meta name=\"twitter:label1\" content=\"Written by\" \/>\n\t<meta name=\"twitter:data1\" content=\"Abel\" \/>\n\t<meta name=\"twitter:label2\" content=\"Est. reading time\" \/>\n\t<meta name=\"twitter:data2\" content=\"9 minutes\" \/>\n<script type=\"application\/ld+json\" class=\"yoast-schema-graph\">{\"@context\":\"https:\\\/\\\/schema.org\",\"@graph\":[{\"@type\":\"Article\",\"@id\":\"https:\\\/\\\/lamishna.com\\\/mishna-berajot-7-2-zimun-analisis\\\/#article\",\"isPartOf\":{\"@id\":\"https:\\\/\\\/lamishna.com\\\/mishna-berajot-7-2-zimun-analisis\\\/\"},\"author\":{\"name\":\"Abel\",\"@id\":\"https:\\\/\\\/lamishna.com\\\/#\\\/schema\\\/person\\\/816776c7e2f4eb6d64c4d19f1dfc2a02\"},\"headline\":\"Clase #043 \\\/ Berajot 7.2 \\\/\u00a0\u00bfUna aceituna o un huevo? 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