The Pesach (Passover) Seder in Bnei Brak By Rabbi Dr. Ahron Adler

B there there are new pages here on the table okay just going to to begin with Source number three on the page which actually is uh lifted out of last week's par sh two days ago I'm sure we still remembera tazria has two chapters you bet 12 and yud gimal 13 where the first peric has a whole eight psuk Kim and the second has 59 Pim so a little bit imbalanced but the 59 Pim are all about neat leprosy which connects to this week's para which is pars so the um no no it's okay we hear you the now she's trying to trying to put the no she's not she's trying to fix the um the it's in the act of Duty it's in the line of duty yeah it's not leprosy that's the English translation in the King James version so um it's some type of um appearance in the skin in the um clothing in the house the ramam tells us that in the clothing and in the house so that's clearly miraculous um but he said that the neat of the skin was physiological so however you want to describe it but that's not my concern because I'm not going to deal with the 59 Pim I want to deal with the eim of parri which talks about child birth uh and the aftermath of child birth from the where there are two significant uh pieces of information here one has to do with Corban that after the birth of a a child the woman will bring a Corban to bet mikdash and that's a sheer in itself what exactly is that Corban uh must probably a blend of a Corban toada a Thanksgiving offering parallel to our saying G and then there was a Corban sin offering which defies explanation there are explanations why in the world would a woman have to bring a Corban Kat but that's not the issue here there there are corote and there's also there's another speech here and that is why is with with boys it's 7even days and with girls it's 14 days and then there's a period of tar for boys it's 33 days and for girls it's 66 days those are independent details everything is important but that's not my concern right now but there is this concept of that there is there is blood and and and that leads to to some type of level of tum that woman will have to go through tahar at some point the um those are the two big parts of the story then there's a sideshow and has to do with on the day now that's not big news because if you remember in we heard about Brit already yet every time the Torah repeats any particular Mitzvah excuse me that we may have heard already so obviously they're addons they're they're important information so number one to wants to stress that the eighth day now we know that sometimes a brid is made on the ninth day and the 25th day it has something to do with the health of the baby and if for whatever reason the doctors feel that they would be injurious to the baby's Health to perform the Brit on the e8th day usually for premature babies Pim they won't do it on time they wait till the baby has achieved a certain weight level and that sometimes differs between doctor and doctor and Mo and mo but um nevertheless there is this guy there but also there's a difference between andal on time and a Brit that's delayed now obviously if there's a delay abin had a delayed mil he was 99 years old so okay it's not the end of the world but um if there's a choice between doing it on the e8th day or doing it on the 11th day because somebody's coming from from some grandparent wants to be there will you postpone a bridge just because some the answer is categorically not there is a qualitative edge of doing Brit mil there's a new page here the qualitative edge of doing the Brit on time mil bis man now so much so that if it's on time it um def first Shabbat so we know we've been to brot on Shabbat already so says now that's not going to happen if it's a delayed Brit so if the Brit is on the ninth day or on the 25th day so you can't say oh shabas is a great day to do it people are around you can't do it it has to be mil bis so that's number one number two bis a let let's just postulate and say not just postulate but uh definitely point out that there are two ways that children come into this world one is natural delivery and one is through a a um an intervention a surgical Intervention which is a cesarian section or known by the mishna as Yan now the phrase y Doan literally means coming out of the side which means they made an incision in the abdomen of the woman in the side and they took out the baby that phrase Yan became an idiomatic expression in modern day Hebrew meaning anything highly unusual highly unusual in one word it's called something that's very unusual will say so people a lot of times they don't even know where the source is it happens to be a so we have a a baby that comes out of the abdomen which means it's not the normal way so you have two different ways of uh babies coming into this world and let me just digress for a second there's a um there's a mishna in the eth chapter of that talks about how could there be two sons born in the same family and both are a firstborn well one second if there two sons Sons one's going to be the second born and the mishna says there's a possibility where one is the B for pen and the other one is going to be a B foral for inheritance because the B is supposed to receive two parts of the of the yusha so um the uh so how could that be so the Raam tells us in his mishna commentary that were talking about twins where the first one is born by a Ian section and and it comes out first but the second one was born naturally so if that happens the first one is the first born for purposes of n of inheritance but is not the he's not the first one to come out of the re naturally so there's no p on the first one but the second one was the P so it would be a pen on the second one but then the raham says and the mother would die why would the brother die up until the 19 19th century No Woman survived a cesarian section and the reason is because they didn't know how to control the the excessive bleeding and the and uh zum infection they didn't have do it so it could be she may have died a few days later but she never survived in the 19th century where modern medicine began to understand how to deal with congealing blood so they were able to be able to deal with bleeding and deal with antibiotics deal with um infection so in the late 19th century people have survived women have survived cesarian injection today cesarian section is just routine it's just very routine not just routine but once upon a time when I was young I remember I heard that a woman had a cesarian section they limited her to how many children she can have afterwards or they said all subsequent births have to be cesarian section and today that's been put out the pasture and a woman can have as many babies as she wants after cesan section and naturally and I have two a daughter and a daughter-in-law from my family who passed the test who both had cesarians for the first time and plenty of children afterwards naturally so the so the ramban he he he living in the 12th century and he says there are some books that write that that a woman can survive can get pregnant have a cesarian and and then get pregnant again R says I don't understand that can happen that woman's dead you know that I've never seen says a so raak in his addition to the parish Mish he says what was a p was a Wonder to the rambam is is routine today today it's routine but the ramb 800 years ago it was a how could you say something like that so so you have this difference between Yan a cesarian so the Yan cesarian causes four different changes in number one there's no because it's not two if there's a cesarian on Shabbat then the next Shabbat there's no Brit there's only a Brit on Shabbat if it was a natural birth that's to two number three there's no T there's no T woman won't have to go to the Mikvah afterwards but this I will say with a little bit of caution that's only if the cesarian was done before the birth process started a lot of times many times in the hospitals today the doctors will opt for a cesarian when the pro when the birth process has already commenced and then they see some type of complication for example the uh umbilical cord around the neck so they'll intercede right away because if they don't they're going to have a baby that's not breathing so uh so they can do that but then the birth process started already and halachically there is tumat but if there's a scenario where there's really no opening and no no blood no bleeding so there's no tumat La down whatsoever and in the case of bet mdash there's also no Corban Le after a cesarian so um of course you may say because the woman's not going to be alive to bring the Corban but even today where woman would be third bet mikdash the answer is there is no Corban and that becomes theologically important so we see that there's a difference between a baby coming into this world naturally and a baby coming into this world in a side show yeah after no no no D and noban four there four that make a market difference between this type of child birth and that type of child birth now what does this have to do with PES except for the fact that t we read you know before PES so if we look at source number two oural gave us two different schemes of how our Redemption G is going to come about Alexandri what's a nice name to have Alexander some people have that name right Alexander I know I know you know middle name Alexander it was the name of some great rebba there was a rebba from Alexander there the town was called Alexander he was called Admore from Alexander but the Alexander is a name Alexandri Ru means he contrasted it says in let's just read the whole out loud it's it's the end of it's the end of the so we always read it at the end of the summer before rash and it means I am God in its time I will accelerate the process and thought that this phrase is what we call in literature in oxymoron so what's oxymoron in my family we always say I know who the I know who the is but who's the ax right in axim so axim is when you have two words that seem to mean contradictory ideas uh they use um um one of the right a Wise Fool fine okay okay lambent Darkness lamant Darkness one of the great English light writers hopefully good hopefully good is not awfully oh awfully good awfully good I thought you said awfully good awfully good right right right so you have they have this concept of uh of of of something and it's opposite and it's supposed to create I I think um Simon and go unle The Sound of Silence Sound of Silence you can't get better than that so um so here we have in its time I will accelerate well let's one second let's take is it going to be in its time in its time means in a natural progression of events means accelerated stepping on the gas so how can you have so says it means if Isel is going to very quickly make a turn around toh big chuva process then will push the step on the gas the whole process will be accelerated if not there's going to be G anyway but it's going to be in a very natural progression of events and that's called be with the word IR eight in its time it'll happen in its time so the way it's normally understood is means natural and and means Supernatural it's going to be miraculous and so on so you have two possibilities so much so that when the rambam in the end of the very end of the talks about two chapters of Mia time he says nobody really knows how things are going to unfold and therefore the Raman believes don't put all your eggs in one basket don't bed on one way because you might be wrong and he said in theim we have different possibil ities so it's not that one's right and one's wrong but the Nim was suggesting it could be this way and it could be that way so it could be you know people say there's no kib go of people Exiles coming toel before the building of mashiah and they'll prove it with a in but then you look at J and you see just the opposite so the Raam says don't put your eggs in one basket here don't bet on everything we don't know because there's no tradition there's no iron clad tradition right Biden used that word a lot Ironclad there's no Ironclad tradition of of how the G will unfold quite the contrary K spoke of multiple possibilities it could be this way it could be that way it could be natural it could be Supernatural we have to see I mean we are in the driver's seat also to try to maybe pull ourselves together and create a a a accelerated uh situation but what pointing out isal have used as an image of childbirth it's called now many of us sings meot if you're a litvak you don't sings meot but if you're Aid you sings meot on chabas because you know the litox they didn't produce great singers you know they they produced a lot of big but um I I I once heard um RAB rabstein my great B he quoted the's brother R Sal who quoted the balat the author of the T founder of kabad who said that three levels of nunim of songs one is a nigun with words that's one level a higher level of spirituality is a nigun without words it's just a melody and there's even a higher level it's a nigun without a nigun a Melody without a Melody so I went over to ra I said I think I understand what a nigan without a nigan is he said what do you think it is I said it's a Lan that's a l he I even got a half a laugh out of him I even got a half a laugh says I've never heard wow what a great never heard that in my life but you know V those are are class they you know they sang the Poland and so on so so you you have so so he sing smro Friday night and Shabbat we will be freed and exempt and saved and spared fromia the birth pangs ofia called it birth pangs and it's not just a poet of of the of the it's says at various places that there are three different ways to be saved from it's a phrase that will use which means they saw the emerging Redemption as a birth process and if that's the case then when say in its time I will hasten it there are two different possibilities of the birth process of the Gula one is natural and one is accelerated if it's natural so like in natural birth what's going to come along for the ride is going to be a lot of pain a lot of sacrifice and a lot of blood that's what's that's the price it's going to happen and if you just look at our last 180 years 130 years here in Earth Israel from the time of the end of the 19th century of the restoration of yesu vit Israel until the establishment of state and then the various Wars the until this very day there are corbane there's Dam there's pain but we see it in the process of gula so people say where's the GAA here we're burying har Herz is full of that's part of the G of but then there's a possibility of of having AA process of a birth process that's going to be and now I'm using the modern phrase highly unusual and and Supernatural and that will be painless without blood without sacrifice I mean that's something to look forward to so this idea of having which is the real G remember there was a a game in a TV game game show in the states I'm dating myself now to tell the truth and they would have a panel of people will the real so and so please stand up so will the real G please stand up are we looking at or looking at what are we looking at and I believe this is the contention of a between rabaka and R aarya let's go to Source number one and now I'm going to move ourselves to to B and the story of the Seder night in B so we know the story those of us from which I think is most of us here if not everybody had two in so we know this story very very wellu number one First Source First Source on top of the page the story of the five and raron they did the S there they were reclining in they were discussing the the entire night the students came and they said morning so there's historical import here they couldn't see the window I mean what was the the shades were closed the tree were closed this has to do with the bar era we're in the hadrianic persecutions it was forbidden to perform mitzvot publicly and that's why the mishna talks about blowing schifer in a pit you know and so on to just be out of sight so here they had two students outside watching for Roman guards and centries and police that uh so so they whispered down they said okay the S is over it's already morning but they downstairs in this dungeon didn't know that uh that the say that it was morning yet so they had to be informed this is the story and why is it brought into the to teach us what we just said in the the more the mara the more you talk about on the night of the S the better and can you get an Allstar list better than raru who sat the whole night they didn't you know break up at 1:30 in the morning but they were there all night that's really The Story of B is that the story of Abra some claim that they were actually discussing whether to go for the Barba Revolution or not that that's what they were discussing bringing us out of the galut and RAB AA believed that it's going to be a natural Redemption and as a natural Redemption we're going to have to fight our way out of the Roman um bondage of sorts and rebuild bet mikdash we're going to have to do it it's a human I idea and it's going to it's going to be costly there'll be there'll be sacrifices on the way and it's going to be painful but we have to do it and we'll see in a moment that he thought that aosh is going to intervene and there's going to be a very very Supernatural event that will bring about the G what's the starting point of this discussion until what time can one eat the Corban PES on seder night now we don't have cor P so we have a mat in its place so you ready you're saying midnight why do you say midnight that's I read that's what you read that's good that's good okay but that's only half the story that's RAR he believes that the end point of of eating Corban p is midnight but Raba argues and he says you can eat the Corb P until the morning till the break of d break of D now that we'll see in a moment what the source for that is but that's the as a COR to that we know that if you're eating a mat to remember the Corban P so well if the is like then you got to get the mat in before midnight so what's midnight Midnight's not 12 on the clock it's half the distance between a Sundown and the and sunrise in the morning so I can already tell you it's 12:36 a.m. I looked it up 12:36 a.m. on S night next Monday night is going to be so you figured by then you'll get up to the says Hal can be after you know can be after you don't have to close up the table at 12:36 you have to get to the a matah by 12:36 but not only is the become an issue but you remember in the four Sons right R so there it brings us into the med on May from We're supposed to start talking about the Mitzvah of no no no no only on that day which is that day the day that apparently that were bringing the P which is no says the the it's because of this when mat in front of you when is the mat in front of you s night s night now just to be fair the version of this mishna of this medish rather as it existed in the days of mdash before the destruction was and that version is actually preserved in some of the medeval they still have that version so what do we see from there we until what time do we have the unique Mitzvah of why do I emphasize unique my gosh there's a Mitzvah the whole year to remember remember and in the morning in and the night time in we make a mention of of of every Kish we say it every time we make Kish every Friday night every so so is a Round the Clock annual Mitzvah it's it's every not an annual Mitzvah it's a daily Mitzvah and ACC we'll see soon day and night Mitzvah so so we we know about this Mitzvah is something else it's the Mitzvah not to give a a token mentioning to but to elaborate about what happened and that's only the night of the Seder so now you have to Define what is called the night of the Seder so the answer is it's measured by the Mitzvah of eating the Corban P okay so now we know there's a m there's a dispute according toar eating cor p only till midnight so the Seder as we know it in terms of what we call in theu until the second cup G that's linked to the Seder and according toar the Seder is until and therefore the Seder effectively ends with eating the mat of the AF that's until or in the days of mdash eating theban p r says no you can eat Corb P until the morning you can't eat it during the morning but until the morning until the break of so according to Raba the S there is until the morning not until midnight not until midnight at all now why did they sit in because RAB was the raav of the place how do I know he was the raav of the place and and they did it in accordance with his opinion because he sat Fe mod a talmid a student before his own primary rebi because of cavod should not sit leaning reclining and rabi Taron was RAB aka's rebi but because the say and and RAB taron's at the Seder he's the fifth name of the five but because this seder took place in B and Raba was the marra was the r of the Mak of the place so he also sits Bea said they were all sitting doesn't say they kept they set up a Seder says they were they were all and because was the marra they kept that Sor going until the break of dawn and the students had to just tell them when was the break of dawn now who's also a participant who's one of the five R aarya he's the one who hold held against the ra RAB AKA he held that the Seder was only until midnight so what do you think happened at midnight when the Clock Struck 12 you know the the the the the Snow White appear what happened when the clock says KRA L to he wasn't going to do that I mean sitting there you're not going to get up and walk away but he did say something what did he say now we all familiar in the hag that after the second of the story there's a quote from aish in I am like 70 years old and I never was able to convince the that we should make mention of not only at the daytime but also at nighttime now when do we mention in the third section of shma in the section of tius and it says now everybody said you had to say that third par in the morning but there was a contention and said you know we should repeat it because what was done was they were only saying two at night and until but they didn't say didn't say why not because there's no TI at night time so why do we have to say the mitzah of at night time said forget about the mitzah of and we should be saying it at night time as well and he said you know I'm 70 I'm like 70 years old there's a between what did he mean by this did he mean I'm like 70 but I'm only 18 years old or according to RI I'm like any other 70 year old and I couldn't get it through I'm an old man already and people B but now I came I heard this great D from Ben who said argued and they said no now before the coming of mhia we have to mention even in we're not going to forget about but Ben who argues says you know when it comes to y mashia going to be small potatoes who's going to mention it there's going to be greater things to talk about when the Messiah comes so we're not even going to mention the idea of so there the says what is it means nighttime andah convinces the to go along with thisas and that's why R in the mishna puts it into the end of the first chapter of we mention even at night time most people and I'm talking about 99.9% of the people will if given the the question if you have two sources you have a mishna and you have the story as found in the ha after theur of B where is the source and where is the transfer anytime you have a parallel in kazal it's always wise to know where was the source is the source the mishna and then it was moved over was cut and pasted onto grafted onto the haod or is the story in the hag somehow we have to answer what that means what is the ha and it was transferred to the mishna if that's the case then the source is a very old Source Very Old Source now we know that the haadam is a compilation of sources there's a whole medish on that we say in the hag that means that when they put the hag together they took a medish Lock Stock and Barrel and put it into the hag that's what it means or Manana they took the Manana from the mishna and incorporated into the now the story of of RAB AKA and the other four was a medish and was incorporated into where does that story end so most people think when the students came and they said knocked on the door it's morning s their time is over most people think that's where it is and then they go on to the next paragraph and the next paragraph as it's printed in the is and then people ask the question what in the world is this mishna doing here has nothing to do with s night it has to do with remember MIT a token me me remembrance of MIT whether you have to do it once a day or twice a day is it a once a day multiple vitamin or twice a day vitamin that that's nothing to do with pesak and there are zillion answers to that question but when we see it in the context of the way I printed it here from the rambam's haod we'll understand that and aarya said what he said I'm am now like 70 years old he said it at the Seder of raka in B and how do I know that because look how look how it says in the fourth line in Source number one and it's it's emphasized and underlined rarar in all of your the word does not appear it just says and it's a next paragraph the printers printed it as next paragraph and once you see a new paragraph what goes into your head it's something new oh I know this mishna from m that was brought over but when you read it in the rambam it's not a new paragraph It's rabar said to them to whom to RAB AKA to RAB Taron to RAB Yeshua and what did he say argue and by the way argue that's in the mishna but in the manuscripts of the it's not there it's not there because it's not relevant all we're interested is RAR quoting the of Benz that you have to say the third this third par ofma at night time why is razar speaking up at RAB s and teaching us this Al because it came midnight and RAB AA is continuing with the S there because he believes that you eat Corb P the whole night and hence you have the whole night RAR argues and says that the Seder has now come to an end because at that midnight there's no more p and therefore there's no more seder there's no more but saysa I'm not walking out I'm going to continue sitting here and talking about MIT with you but I've now moved to a different category of a Mitzvah I am no longer in the category of the Mitzvah of the unique Mitzvah that applies only for S night in the time framework of eating cor P but I'm now in the every night mode every night mode I believe that you're supposed to make mentioning of so normally we fulfill that in about 30 seconds by saying the third part tonight I'm going to fill it with 5 hours I'm going to sit with you from Midnight until 5: in the morning what's the difference there's no maximum on this but you should understand that it's not because of but it's because it's the every night Mitzvah that I believe and I'm in Conformity with Ren that this story ofar is part and partial of the story of this of the Seder in B with RAB AKA and that's exactly where it was said and then rabud editing the mishna has this story of B why shouldn't he have it he's a student of rabi Maya who's a student of RAB AKA so he had this medish and he lifts out of context the part of raria and he puts it in grafts it onto the mishna the end the first chapter of so there in all the word is been deleted because it's not relevant it's not he's not talking to anybody it's Just Once Upon a Time said who cares when in the mishna but in the in the which is the source of this story it's so much so that in thei version of the miss the word Lem actually still appears which means the transfer from The Story of B to the mishna was done without any deletions but in the mishna as it appears in the word Lem was actually deleted okay so that's the story of two different possibilities of gar believed that the birth process of gah is going to be miraculous and it's going to be cut in the middle of the night and Raba said it's going to be a natural process we're going to have to go through the whole night of the galute of the Exile and arrive gradually at the morning there's even a interesting medish based on a something like the morning so there were two tanim walking on the arbel mountain which overlooks Taria and you know that the is in the days of the Tami were not in Yim was unfortunately I hate to use the word from the Shah UD free of Jews there was the the the Romans built capitalia a a a temple a a temple on the place of this is before the Muslims took it over there was a temple there it was called Alia capalona and there were no Jews there so where were the Jewish communities in AR Israel at the time in the Galil and it's really the lower Galil primarily but also the upper Galil from the coast quesaria cesaria toori to Taria it's it's root uh there's one Kish that go now it's Route 77 and connects to Route 25 but U that that route 65 rather so that's me from from quesaria seori to um Taria so overlooking Taria you have the arbel mountains and one of the tanim said to the other as they were walking in the M end of the night take a look how the Night comes to an end there's the aakar which is known as the morning star a star that appears at the end of the night and then comes the break of dawn and then comes Sunrise she says you see that the way the night exits into or transforms into the day is gradual there are different stages that's the way the Redemption is going to be step by step gradual gradual gradual and that's the way RAB AA saw it RAB AA saw it as a gradual progression of events in its time and rabay saw it as a intervention and he saw it more in terms of middle of the night is gonna all of a sudden middle of the gut as if to sayh is going to cause it to immediately stop okay so what's the in this great between and so we'll say for starters if you look at the source number 16 on the SEC 17 on the second page do you all do you all have Source number 17 it's a tovot do I have the most Pages you should have it the last Source right so tovot there actually tells us to actually tells us that the is like which means that the Corb P would have to be eaten until midnight which means that mat of had to be until midnight which means effectively the Seder is until midnight and that view became adopted by ashkenazim that's why the r rais brings it but he puts in an add on he says you know what the Hal can go can go Beyond but we talk about the S we're talking about the the the core of the the eating mat eating da so that should be you got to get that done before and I say again it's 12:36 a.m. U this this next Monday night what happens with the Ramba the Ramba don't worry about that the rambam always makes trouble for us right I have one of my great teachers at yes University Professor Fel Blum don't worry they're taking care of it who said if the rambam wouldn't have had um stumbling blocks in the book nobody would have learned it nobody would have read it somebody opened the door or something whatever it's an emergency there's no emergency don't worry nothing nothing to be alarmed about so the ramam has all kinds of stumbling blocks like contradictions like irregularities and changes of mind and you've heard this from me often enough the rambam in his mishna commentary first draft and for those who haven't heard this from me before I'm just going to repeat rambam writes his mishna commentary when he's 23 years old and it takes him seven years to write it he's writing it under very very difficult conditions in travel in trans it raham was born in Cordova Spain at age 13 He flee he and his family they flee Spain for North Africa they get to Morocco Fez from there they start traveling again and they make it all the way ter Israel now the the the L non-stop from Barcelona wasn't flying that day so it took years to make that trip and each time you get to a station you stay there for a year or two or three and they get on a boat and and everything was a local you know the one port to the next port to the next Port he makes a ter is and he's almost 30 years old but they only stay here for less than a half a year and then he backtracks to Egypt and he makes it to Alexandria and then from Alexandria he goes south to Old Cairo which is called fostat we even know the Sho one of the shoes that the rambam seemed to have gone to it still exists today the old Sho of Cairo fine and the then age 30 he dies at age 66 most of his adult life is on Egyptian soil that's where he writes his mishna commentary in relative relative uh tranquility and he has sources available when the rambam writes his mishna commentary early on in transit he didn't have a laptop he didn't have a disc on key with all his sources he's writing for memory and even the great rambam is going to make changes when he hits U Egyptian soil and there are multiple changes between the way he writes the in his mishna commentary as the way he does later on in the mishna Torah and I what I've done in my Works in my books I've systematized all these things fine one of the changes has to do with the r on this this dispute between manaria and rabaka in in his early writings he went along with razam manaria and the reason I have I have some reasons for it I don't want to bore you through all the details but there's a whole slew of anonymous Mish that seem to indicate that that's the for example the most popular is found in the Sid because before you start there's still some people who say the in theid after and one of the sections of is the fifth chapter of and there one of the talks about p no dispute there it just says P until midnight that's it Undisputed and at the end of it says that the Corb P after midnight becomes notar notar means it's it's left over and you can't eat it it's not like my house Sunday night is left over Monday night is left over Tuesday night is left over you know there was a great Pierre pinchik May some of you may have heard the name and he had a great piece on R the shabas which only says instead of Bin Friday night Ros the shabas and he gave a concert my father told me this he gave a concert on Tuesday night he did everything in his repertoire except R the shabas and everybody came to hear that and they started yelling as an encore R the shabas r the shabas and pinck says did you have eat chant on Tuesday well I could tell them that I did but you know what chant on Tuesday does not taste like chant on chabas what no yeah that's only that's only from Friday night to shavas morning CH on Tuesday or Wednesday is and it's goes in this good last night it was good last night okay MIT okay so you went to B Mitzvah fine okay so you had chant fresh it was fresh okay but normally children if you eat in a weekday it's because it was leftover so so leftovers in the kitchen you you can eat that's okay but left over mikdash you can't if anything was left over from the time framework of eating a Corban had to be burnt fine so you couldn't eat the Corb P according to in the morning once the morning broke that's it but according toar after no midnight Midnight so the Mish says you can't F so so so you see there are that actually reflect the opinion of this impacted on young rambam young rambam went along with what's called St the anonymous Mish and that was the but things happened in the that caused the ram to reink his position and he says you know what's going on in the they're identifying these anonymous as a single opinion was called a in accordance withar implying that everybody else is against it you know this bishna Ah that's RAR but everybody else actually argues and who's the everybody else theim and the big name is RAB AKA so Ram changes his mind he changed his mind he says the is you can eat the the whole night but said just to train yourself don't get used to eating theb in the second half of the night get used to finishing it until midnight now that means midan rically speaking there's a Time FR Factor until but if you missed it you can still eat theb p and it's the identical idea ofma at night time the Mish says that at night should be until midnight and says in the Mish until break of D and then the the M says that even believe that it's still the break of Da except that just to prevent person go sleep at 10 o00 says I I have time to reach shma and everything then he's going to overshoot he's going to sleep through it and therefore just get used to saying shma at night before midnight so you'll be on the safe side and the raah says the same thing with regard to Cor just be safe be on the safe side to to to eat the P so do it until midnight so you don't overshoot it but if you over sh shot it you can eat it and that's why Rama believes that the Sader in terms of talking about is like so you have these this and this change in the ram so Ino thei adopts the rambam's opinion that you can have the say during the whole night but the Rama who accepts the TOs opinion he says that you should be careful until but he makes this little idea he says you know by the way Hal and the other stuff that can be after you know you you don't have to be careful about midnight for the extras that go on afterwards do you remember one of the poems that we say at the end towards the end before before we have two poems that well this and then there's now they split it the first night we said and the second night we said the second poem but here in Israel we don't have to SAR so we say both you know on the on the night of the SED you have to really really get a good translation and somebody who's going to explain to you it's a a walk along the poet takes you through tanak every important event that happened at midnight so obviously the first important event is going to be when did the of and it was exactly midnight God Smite all the and that was like the that was the end that's when parro came out in his pajamas just like we had M shabas at 2: in the morning we had a pajama party in the miklat you know for those of you who didn't hear the the the siren and just slept through it you know there you go never heard it there was plenty left first of all there was a boom of of and there were two booms two booms right and and then there was the so my my siren so my house we have 16 Apartments so everybody came down and K with little Kindel and babies and everything I'm telling you it was a pajama party including the adults because you know it's now's not the time for a fashion show although uh there were people like my wife who considered the real option that there's going to be a siren so at least to wear a sweater to have a hat available to put on but there was some women who didn't even get that far um you know nothing was compromised in any way or manner but you know you normally don't see some of the neighbors like that in their pajamas you know so I called it a pajama party that's all so parro that's how we would taught his kids and then par ran in his pajamas to out of here out of here out of here fast fast fast we got time we have to pack you know we have to ask the neighbors you know for for belongings and Par is pushing pushing pushing pushing so that's the first but then the poem goes on to other episodes in Tanakh that happened exactly at midnight the last one is really beautiful K that the day should come quickly which day the day that is neither day nor night that's a very funny expression but it comes out of zakar per where that phrase comes from the talks of the end of days the most famous in the that's there we read it for first day ofk and there it talks about the day which will be neither day nor night what does that mean so the pan the PO poet explains he says God should illuminate the darkness of the night in a beautiful fashion of light what does that mean that this is an expression of mid and it was and it will be at midnight is going to be in the thick of the galut and all of a sudden the lights are going to go on the G is just going to happen this is the a The Accelerated as the poet the poet hopes that that would happen not weighed out be in its time but it's going to be accelerated and this is uh an unbelievable expression of of faith in the midst of the darkness of the night it's going to be a bright light and this is an interesting thing because we know that how we only say in the daytime there's only a Mitzvah of saying Hal in daytime all the we say it after in daytime the only exception to saying Hal at nighttime is s the night the only time that we have say Hal so the said it's not that we're saying Hal at night time but by is daytime it's the moment where the middle of the night will be transformed to or great light and that's why we say Hal at night because the night time has become daytime when at midnight and this is what was all about and just going to end with a um a Dr that my sonan so what so he's an L pilot and I show off about him so what he's also a Daran and he said a greatan he says Anem so I spelled it out for you which means which means a time which mean time he says you can read it also with a t and you know what with a t means means a kick he says God says when is going to get a kick in the pants then then things are going to start rolling and start moving I exactly what's happening in the world now those who haven't had the of being here are getting a kick in the pants and everybody's getting jolted means getting jolted jolted jolted jolted and hopefully will will accelerate the whole process if if we need such a kick in the pants with a tet as my sonan said it should be uh quickly and so on let me wish you each and every one of you it's going to be with three for on economica on bleach you can rest assured but don't drink the bleach do me a favor don't drink it even though you'll have real clean insides but do not drink the bleach and on things that you don't know is for so my father said what are you starting up with the they're making a parosa they have to make a living okay so let them all make a living the next year that I will be here for is going to be May 20th