Menachot 23

A Tapestry of Sacred Flavors: The Sephardi/Mizrahi Way

Hook

Imagine a vibrant bazaar in Marrakech or a bustling shuk in Jerusalem, where the aroma of cardamom-infused coffee mingles with the sweet scent of fig preserves, and the pungent spices of cumin and turmeric dance in the air. Each ingredient, distinct in its essence, contributes to a rich, harmonious whole, a culinary metaphor for the intricate beauty of Sephardi and Mizrahi Jewish life, where diverse traditions blend without losing their unique flavor, much like the subtle nuances of halakha we explore in our sacred texts.

Context

The Sephardi and Mizrahi heritage is not a monolithic entity but a magnificent mosaic, a testament to Jewish resilience, intellectual prowess, and spiritual depth across vast geographies and millennia. Our tradition, rich in its diversity, offers profound insights into Torah, piyut, and minhag, each facet shining with its own historical and communal brilliance.

Place

The roots of Sephardi and Mizrahi Jewry stretch across a colossal sweep of the globe, from the Iberian Peninsula to the farthest reaches of the Silk Road.

• Sepharad (Spain and Portugal): The golden age of Spanish Jewry, a period of unparalleled intellectual and cultural flourishing, gave birth to giants of poetry, philosophy, and halakha like Maimonides, Yehuda Halevi, and Nachmanides. The trauma of the 1492 expulsion scattered these communities across North Africa, the Ottoman Empire, and later, the Americas, carrying with them a distinct Ladino language and a sophisticated legal and liturgical tradition.
• North Africa (Maghreb): Communities in Morocco, Algeria, Tunisia, and Libya, many with ancient origins tracing back to Roman times or even earlier, developed their own vibrant customs, piyutim, and rabbinic dynasties. Moroccan Jewry, for instance, became a beacon of Kabbalah and piyut, synthesizing Spanish traditions with local Berber and Arab influences.
• Middle East (Mizrah): From the ancient Jewish communities of Babylonia (Iraq), Persia (Iran), Syria, Lebanon, and Yemen, sprang a diverse array of traditions, each shaped by centuries of interaction with surrounding cultures while maintaining fierce loyalty to Jewish identity. Iraqi Jewry, heirs to the Babylonian academies, preserved unique liturgical melodies and a strong emphasis on Talmudic study. Persian Jews, enduring centuries of Zoroastrian and Islamic rule, developed a rich poetic tradition and distinct culinary practices. Yemenite Jews, often considered among the most ancient and isolated, maintained traditions believed to closely reflect those of the Second Temple period, with unique pronunciations, melodies, and halakhic stringencies.
• Other Diasporas: Beyond these major centers, significant Mizrahi communities thrived in places like Bukhara (Central Asia), Georgia, and India (the Bene Israel and Cochin Jews), each adding distinct hues to the overall tapestry, demonstrating the incredible adaptability and enduring spirit of the Jewish people.

Era

The development of Sephardi and Mizrahi traditions spans over two millennia, constantly evolving while holding fast to core principles.

• Geonic Period (6th-11th centuries CE): The Babylonian academies of Sura and Pumbedita, the intellectual epicenters of world Jewry, laid the foundational layers of Talmudic study and halakhic decision-making, influencing communities from North Africa to Yemen. The Geonim's responsa (Teshuvot) served as a blueprint for legal practice.
• Golden Age of Spain (10th-15th centuries CE): This era witnessed an explosion of creativity in Jewish thought, poetry, and halakha. The Sephardic poskim (legal decisors) of this period, like Rabbi Isaac Alfasi (the Rif) and Maimonides (Rambam), became towering figures whose works continue to shape Jewish law across the globe.
• Post-Expulsion and Ottoman Empire (15th-19th centuries CE): Following the expulsions from Spain and Portugal, Sephardic communities found new homes, primarily within the welcoming embrace of the Ottoman Empire, establishing vibrant centers in Thessaloniki, Istanbul, Izmir, Safed, and Cairo. Here, their traditions intermingled with existing Mizrahi customs, creating new syntheses while preserving distinct Sephardic legal, liturgical, and linguistic forms. This period saw the flourishing of Kabbalah, particularly in Safed, and the widespread adoption of the Shulchan Aruch by Rabbi Yosef Karo as the authoritative code of Jewish law.
• Modern Era (20th-21st centuries CE): The 20th century brought significant migrations, particularly to Israel, where Sephardi and Mizrahi communities have played a pivotal role in shaping the nation's cultural and religious landscape. Despite challenges to their unique identities, there's a vibrant resurgence today, with renewed interest in preserving and celebrating these rich traditions.

Community

Characterized by a profound devotion to Torah and mitzvot, Sephardi and Mizrahi communities are known for their:

• Intellectual Vibrancy: A deep engagement with halakha, philosophy, and mysticism (Kabbalah), often synthesizing these fields. The study of Torah Lishmah (Torah for its own sake) was paramount, with a strong emphasis on logical reasoning and precise textual analysis.
• Liturgical Richness: Unique nusachot (prayer melodies and styles) and a vast treasury of piyutim (liturgical poems), often composed in Hebrew, Aramaic, and Judeo-Arabic/Ladino, reflecting local poetic traditions and spiritual fervor.
• Communal Cohesion: Strong family ties, a profound sense of mutual responsibility (Arevut Hadadit), and a deep respect for rabbinic authority (Chachamim). Hospitality (Hachnasat Orchim) is a cornerstone, often expressed through elaborate communal meals and celebrations.
• Resilience and Adaptability: Throughout centuries of diaspora, persecution, and cultural shifts, these communities maintained their distinct Jewish identity, adapting and innovating while remaining steadfast in their traditions, creating a dynamic heritage that continues to inspire. The intricate discussions of bittul (nullification) in our text, about how substances mix and whether one's identity is maintained or absorbed, reflect a deep philosophical engagement with identity and distinctiveness that found expression not just in legal terms, but in the very fabric of communal life.

Text Snapshot

Our journey into the depths of Sephardi and Mizrahi textual engagement leads us to Tractate Menachot 23, a fascinating discussion on the laws of bittul – nullification of one substance by another – particularly in the context of sacrificial meal offerings in the Temple. This seemingly arcane topic holds profound implications for how we understand identity, mixtures, and the preservation of distinct essences, even in the most mundane aspects of Jewish law.

Here are some illuminating lines from Menachot 23 that capture the essence of this complex halakhic debate:

Rava said: Rabbi Yehuda holds that in the case of any mixture that consists of a substance in contact with the same type of substance as well as another type of substance, the halakha is to disregard the same substance, considering it as though it were not there, and in the event that the different type of substance is more than the first substance, the different substance nullifies the first substance.

It was stated that the amora’im disagreed with regard to the halakha where one added oil to the handful that is removed from the meal offering of a sinner, which does not include oil. Rabbi Yoḥanan says: It is unfit, and Reish Lakish says: The halakha of the meal offering itself is to wipe it, ab initio, in the remainder of the log of oil...

Rav Ḥisda says: The meat of an unslaughtered animal carcass is nullified in a larger quantity of meat of a slaughtered animal… And Rabbi Ḥanina says the opposite: Any small quantity of an item that can possibly become like the item that is present in larger quantities is not nullified when the two are intermingled, but any small quantity of an item that cannot possibly become like the item that is present in larger quantities is nullified in the larger quantity.

Rabbi Zeira said: The term burning is stated with regard to the handful removed from the meal offering... and the term burning is stated with regard to the remainder of the meal offering... This verbal analogy teaches that just as in the case of the burning that is stated with regard to the handful, if two handfuls are mixed together one handful does not nullify the other... so too, in the case of the burning that is stated with regard to the remainder of the meal offering, the remainder of the meal offering does not nullify the handful or the remainder of the second meal offering.

These passages delve into the nuanced distinctions between min bemino (kind with its kind) and min beshe'eino mino (kind with a different kind) and the conditions under which a forbidden or less sanctified substance can be "nullified" within a larger quantity of a permitted or more sanctified one. The debate between Rav Hisda and Rabbi Hanina regarding nevelah (carcass meat) and shechutah (ritually slaughtered meat) is particularly illustrative, exploring whether the potential for a substance to change its status affects its nullification. These discussions are not mere academic exercises; they form the bedrock of kashrut laws that profoundly impact daily Jewish life, influencing everything from food preparation to communal identity. The concept of bittul challenges us to consider what truly constitutes the essence of something, and when its individual identity is absorbed into a greater whole, or when it retains its distinctiveness even within a mixture.

Minhag/Melody

The profound discussions on bittul (nullification) in Menachot 23, particularly concerning min bemino (kind with its kind) and min beshe'eino mino (kind with a different kind), resonate deeply within Sephardi and Mizrahi halakha and minhag. These legal principles, originally applied to Temple offerings, become critical in the intricate world of kashrut, guiding communities in their daily culinary and ritual practices. Beyond halakha, the concept of bittul finds echoes in the spiritual melodies and communal ethos, reflecting a profound understanding of unity amidst diversity.

Kashrut: The Art of Discernment in Mixtures

For Sephardi and Mizrahi communities, the laws of kashrut are not merely a set of prohibitions but an elaborate spiritual discipline, a daily act of sanctification. The principles of bittul are central to this, especially when dealing with accidental mixtures of permitted and forbidden foods. The text’s debate between Rav Hisda and Rabbi Hanina regarding nevelah (carcass meat) and shechutah (ritually slaughtered meat) offers a powerful lens through which to understand these applications.

The Core Principle: Batel B'Shishim (Nullification in Sixty Parts) A fundamental principle in kashrut is bittul b'shishim, where a small amount of a forbidden substance (issur) that falls into a larger amount of a permitted substance (heter) is nullified if the heter is 60 times the volume of the issur. This principle is generally applied when the issur and heter are min beshe'eino mino (different kinds), meaning their tastes or essences are distinct. For example, a drop of milk in a pot of meat soup.

The Nuance: Min BeMino (Kind with its Kind) However, Menachot 23 and the subsequent poskim grapple with min bemino mixtures. If a forbidden substance is min bemino with the permitted substance (e.g., a piece of nevelah meat in a pot of shechutah meat), the situation becomes more complex. Here, the taste of the issur might not be discernible, but the issur itself retains its identity.

• Rabbi Yehuda's View (as explained by Rava in our text): "disregard the same substance, considering it as though it were not there, and in the event that the different type of substance is more than the first substance, the different substance nullifies the first substance." This suggests a sophisticated analysis of components within a mixture. Rashi clarifies this in our text, explaining that "מין במינו - שמן ושמן" (kind with its kind - oil and oil) and "ודבר אחר - סולת" (and a different thing - flour). The text further explains that Rabbi Yehuda believes that in a mixture of "kind with its kind and a different kind," one disregards the "kind with its kind" and only considers the "different kind" for nullification. This is highly intricate, demonstrating the depth of halakhic reasoning.

• Sephardi and Mizrahi Application: Many Sephardi poskim, following the Shulchan Aruch of Rabbi Yosef Karo (himself a Sephardi posek from Safed), often adopt stringencies regarding min bemino. For instance, if a forbidden food (e.g., treif meat) is accidentally mixed with a permitted food of the same kind (kosher meat), some Sephardic traditions require bittul b'rov (nullification by a simple majority) for min bemino issurim that are chatikhah na'aseit nevelah (a piece that became forbidden due to a specific prohibition, like nevelah), but others require bittul b'shishim if the issur has given off ta'am (taste) to the heter. In many cases, if the issur is identifiable, it must be removed, regardless of quantity.

  • Rav Hisda vs. Rabbi Hanina: The Gemara's discussion about nevelah and shechutah meat directly addresses this. Rav Hisda says nevelah is nullified in shechutah meat because shechutah cannot become nevelah (they are different kinds in terms of potential status). Rabbi Hanina argues the opposite, focusing on the nevelah's potential to lose its impurity (by rotting), making them "similar kinds" and thus not easily nullified. The Gemara concludes that Rabbi Hiyya's opinion, which resolves this, is based on Rabbi Yehuda's understanding that bittul only occurs where it is not possible for one to become like the other. This highly nuanced distinction, focusing on the potentiality of a substance, showcases the depth of analysis.

  • Practical Impact: For a Sephardi household, this could mean that if a small piece of nevelah (e.g., meat not properly slaughtered) falls into a larger pot of kosher meat stew, the entire pot might be rendered forbidden if the nevelah cannot be identified and removed, and especially if the heter is not 60 times the issur (depending on the particular posek's ruling on min bemino). This reflects a profound respect for the sanctity of kashrut and the inherent identity of each item. The halakha is not merely about taste but about the status of the substance itself. This careful discernment is a hallmark of Sephardi psak halakha (halakhic ruling), emphasizing precision and often erring on the side of caution to ensure ritual purity and sanctity.

Piyut: Melodies of Unity and Distinction

Beyond legalistic applications, the concept of bittul resonates metaphorically in the rich tradition of Sephardi and Mizrahi piyut (liturgical poetry) and music. Just as the Talmud explores how distinct elements can combine, lose, or retain their identity, piyutim often weave together diverse themes, languages, and musical traditions.

• The Blending of Voices: Sephardi and Mizrahi nusachot (prayer melodies) are renowned for their intricate beauty, often incorporating local musical scales (maqamat) and poetic forms while preserving ancient Hebrew texts. A single piyut might be sung with variations in different communities – a Moroccan melody for Lekha Dodi differs from an Iraqi one, and a Yemenite piyut has its own unique rhythm. Yet, they all share a common textual core, their diverse melodies acting like "different kinds" that blend into a unified devotional experience, each retaining its unique flavor while contributing to the overall spiritual impact. The bittul here is not of essence, but of individual prominence, each melody yielding space to the others in a symphony of praise.

• Mystical Bittul HaYesh (Nullification of Self): Many Sephardic piyutim, especially those influenced by Kabbalah (like the piyutim of Rabbi Israel Najara or those found in the Baqaashot tradition of Moroccan Jewry), speak of the soul's yearning to "nullify" itself before God. This spiritual bittul is not an erasure of identity but a transcendence of ego, an absorption into the divine unity (Ein Sof). The individual's distinctness, like a drop of oil in the sacred meal offering, becomes part of a greater, holier whole, its purpose fulfilled in its dedication to the divine. The piyut "Yedid Nefesh," beloved across many communities, speaks of the soul's desire to cling to God, to be absorbed in His love, a metaphorical bittul of the individual self into the divine presence. The melody, too, often carries this yearning, a blend of earthly longing and heavenly aspiration.

  • Example: "Lekha Dodi" with Moroccan Nuances: Consider the piyut "Lekha Dodi," sung universally to welcome Shabbat. In Moroccan tradition, the melodies are often rich, soulful, and deeply influenced by Andalusian nubah music. While the Hebrew text remains constant, the nusach (melody and chant style) in Fez might differ from Casablanca, or from the nusach of Baghdadi Jews. Each community, like a unique "kind," pours its spiritual essence into the universal prayer, creating a mosaic of sound that is both distinct and unifying. The individual musical traditions are not "nullified" but rather integrated into the broader tapestry of Jewish prayer, enriching the overall experience. The "different kind" (local musical influence) blends with the "same kind" (sacred Hebrew text) to create a new, vibrant spiritual expression, where the essence of the piyut remains strong.

Thus, whether in the meticulous application of kashrut laws or the soaring melodies of piyut, Sephardi and Mizrahi traditions demonstrate a profound engagement with the principles of bittul. They teach us to discern between essences, to appreciate the delicate balance of distinct identities within a greater whole, and to find sanctity in the careful blending of tradition and innovation, much like the precise halakhic rulings of the Sages in Menachot 23.

Contrast

The intricacies of bittul (nullification) discussed in Menachot 23, particularly concerning how min bemino (kind with its kind) and min beshe'eino mino (kind with a different kind) interact, highlight a fascinating area where Sephardi and Ashkenazi halakhic approaches, while rooted in the same Talmudic bedrock, often diverge in application. These differences stem from varying interpretations of primary sources, reliance on different poskim, and the development of distinct communal minhagim (customs). It's crucial to understand these as legitimate, equally valid pathways within Jewish law, each reflecting a deep commitment to halakha, rather than a hierarchy of observance.

Let's explore a respectful difference in the application of bittul principles, drawing directly from the Gemara's discussion of nevelah (carcass meat) and shechutah (ritually slaughtered meat).

The Nuance of Min BeMino in Meat Mixtures

The Gemara in Menachot 23 grapples with whether nevelah (forbidden meat from an unslaughtered animal) is nullified in shechutah (permitted meat from a ritually slaughtered animal). Rav Hisda and Rabbi Hanina present differing views, focusing on the potential for one substance to become like the other. Rabbi Hiyya resolves this by stating that bittul occurs "where it is not possible for one to become like the other," aligning with Rabbi Yehuda's more nuanced view on min bemino. This sophisticated discussion about identity and potentiality directly impacts practical kashrut.

Ashkenazi Approach: Stringency for Min BeMino Generally, Ashkenazi poskim tend to adopt a more stringent approach when it comes to min bemino mixtures, especially regarding meat. The principle of min bemino ein bo bittul – "a kind with its kind has no nullification" – is often applied quite broadly. This means that if a piece of nevelah meat falls into a pot of shechutah meat, and the nevelah piece is still identifiable, it must be removed. If it has disintegrated or cannot be identified, the entire mixture may be forbidden, even if the heter (permitted meat) is 60 times the issur (forbidden meat).

• Reasoning: This stringency often stems from the concern that if the forbidden item is of the same kind as the permitted item, its taste (even if imperceptible) or its very essence is considered to be present throughout the mixture. The ta'am (taste) of the issur is considered as potent as the issur itself. The principle of bittul b'shishim applies more readily to min beshe'eino mino (different kinds) where the forbidden taste is diluted. For min bemino, if the issur is not batel b'shishim because it is considered ein bo bittul, then the entire mixture can be rendered forbidden. Some Ashkenazi authorities even apply this stringency to the point of requiring bittul of the issur within a very large, practically infinite quantity, or simply not allowing bittul at all if the issur can impart its taste, even if the issur itself is no longer tangible.

Sephardi Approach: Nuance and Distinctions Sephardi poskim, while also deeply committed to kashrut, often apply the principles of bittul with a different set of distinctions, sometimes leading to leniencies in specific min bemino cases, particularly when following the Shulchan Aruch of Rabbi Yosef Karo.

• Distinction: Davar Sheyeish Lo Mattirin (An Item that Can Become Permitted): A key distinction in Sephardi psak (ruling) is between an issur that is davar sheyeish lo mattirin (an item that can eventually become permitted, e.g., chadash – new grain before Passover, which becomes permitted after Passover) and one that is not. For davar sheyeish lo mattirin, nullification is often more limited. However, nevelah is not davar sheyeish lo mattirin (it will never become kosher).
• Focus on Chatichah Na'aseit Nevelah: Sephardi poskim make a careful distinction regarding meat. If a kosher piece of meat falls into a pot and becomes treif (e.g., due to bishul akum – cooking by a non-Jew), it is called chatichah na'aseit nevelah (a piece that has become like nevelah). In such a case, many Sephardic poskim rule that if this chatichah is min bemino with the heter, it can be nullified by a simple majority (bittul b'rov), provided it has not imparted a forbidden taste. The rationale is that the piece itself was initially kosher and its forbidden status is secondary, making it less stringent than an inherently forbidden item like actual nevelah.
• The Shulchan Aruch's Influence: Rabbi Yosef Karo, in his Shulchan Aruch, often leans towards leniency in certain min bemino scenarios compared to some Ashkenazi poskim. He codified that for issur that is min bemino, if it has dissolved and cannot be identified, then bittul b'rov is sufficient, meaning a simple majority of permitted food can nullify it. This is in contrast to the more stringent Ashkenazi view that often requires bittul b'shishim even for min bemino where taste is considered, or simply no bittul.

Example: If a small piece of nevelah meat (e.g., from an animal that died naturally) falls into a pot of shechutah (kosher) meat stew:

• Ashkenazi: Many Ashkenazi poskim would rule the entire pot forbidden if the nevelah piece cannot be identified and removed, even if the kosher meat is 60 times the nevelah, based on the broad application of min bemino ein bo bittul.
• Sephardi: Following Rabbi Yosef Karo, if the nevelah piece has dissolved or cannot be identified, and it is min bemino with the shechutah meat, it might be nullified by a simple majority (bittul b'rov), thus permitting the pot, provided there's no discernible forbidden taste. However, for a fully intact piece of nevelah, it would still need to be removed. The distinction here is subtle but significant, demonstrating a differing emphasis on the permanence of the forbidden status and the efficacy of dilution.

These differing approaches reflect a deep engagement with the Talmudic text and its commentaries, leading to nuanced interpretations that shape the daily lives of Jewish communities. Neither approach is "more correct"; both are valid expressions of halakha, rooted in profound scholarship and a shared commitment to divine law. The Sephardi approach, often drawing from the direct codification of the Shulchan Aruch, can be perceived as slightly more lenient in certain min bemino mixtures, emphasizing the efficacy of bittul where the forbidden substance's identity or taste is truly diminished, while the Ashkenazi approach often prioritizes a broader chumra (stringency) for min bemino.

Home Practice

The Talmudic discussions in Menachot 23 about bittul – how different "kinds" interact in a mixture, whether they retain their distinct identity or are absorbed into a larger whole – are not just theoretical Temple laws. They offer us a profound lens through which to view our daily lives, our communities, and our relationships. The Sephardi/Mizrahi tradition, with its deep appreciation for diverse flavors and communal harmony, provides a beautiful framework for a practical application.

Here is a small adoption anyone can try, fostering a sense of unity amidst diversity, inspired by the principle of bittul as integration:

The "Communal Spice Blend" Practice

Just as different spices mingle to create a unique and delightful flavor profile in Sephardi/Mizrahi cuisine, this practice encourages us to intentionally appreciate and integrate the diverse "flavors" (perspectives, customs, and backgrounds) within our own communities, families, or even personal interactions.

1. Identify Your "Ingredients": Take a moment to think about the people in your life or community. Consider their unique backgrounds, opinions, strengths, and even their quirks. These are your "spices"—each distinct, each contributing something special. Reflect on how these individuals might be "different kinds" or "same kinds" in various contexts, just like the oil, flour, and meat in the Gemara.

2. Seek Intentional Blending: Instead of letting differences create separation, actively seek opportunities for "blending" or integration. This isn't about nullifying someone's identity or making everyone the "same kind." It's about finding harmony where different elements can coexist and enrich one another.

   • In Conversation: When engaging in discussions, especially on sensitive topics, consciously listen for the unique perspective each person brings. Try to understand why their "flavor" is different, rather than immediately trying to "nullify" it with your own. Ask: "What is their min (kind/perspective)?"
   • In Shared Activities: Whether it's a family meal, a community event, or a collaborative project, consciously invite and encourage diverse contributions. For example, when preparing food, intentionally add a spice or ingredient that might be new to you but is characteristic of another culture or family tradition, allowing it to blend with your familiar flavors.
   • Embrace "Contiguousness": The Gemara discusses whether substances "contiguous to" items ascending the altar are considered part of the offering. In human relations, this means recognizing that even those who are "contiguous" to our core group, but seem "different," are part of the larger whole. Actively engage with them, bringing them closer to the "altar" of your shared experience.

3. Appreciate the Enhanced Flavor: After intentionally engaging with diverse perspectives or incorporating new elements, take time to reflect on how the "mixture" has been enriched. Just as a dish with a complex spice blend offers a richer taste than a single-note flavor, a community or relationship that embraces diversity is often more vibrant, resilient, and insightful. This practice helps cultivate Ahavat Yisrael (love of fellow Jews) and broader human connection, acknowledging that each "kind" brings value to the collective "meal."

This "Communal Spice Blend" practice, inspired by the profound halakhic principles of bittul, reminds us that true strength and richness often come not from uniformity, but from the harmonious integration of diverse, distinct elements, celebrated for their unique contributions. It's about seeing the beauty in the blend, much like the intricate tapestry of Sephardi and Mizrahi heritage itself.

Takeaway

Our exploration of Menachot 23, through the discerning lens of Sephardi and Mizrahi tradition, reveals a profound truth: the world, in all its intricate mixtures, is a sacred space. The halakhic discussions of bittul, of min bemino and min beshe'eino mino, are not mere academic exercises; they are profound meditations on identity, essence, and integration. They teach us to appreciate the delicate balance between preserving distinctiveness and embracing unity, between the individual "kind" and the communal "blend."

From the rigorous application of kashrut laws that ensure every meal is an act of sanctification, to the soulful melodies of piyutim that weave ancient texts with vibrant cultural expressions, Sephardi and Mizrahi heritage offers a textured, living example of how Jewish life can flourish in myriad forms. It is a tradition that celebrates depth of study, warmth of community, and an unwavering devotion to Hashem, where every ingredient contributes to a rich, harmonious, and eternally vibrant tapestry. May we continue to learn, to blend, and to celebrate the sacred flavors of our diverse heritage, carrying forward the light of Torah with pride and joy.