Chulin 86

Today's D is and we are 21 lines from the bottom of today's being learned as so we're moving along in specifically the Mishna mentioned the of that we saw a lot about in the previous parag that states in the context of if somebody shacks either the mother or her child. But one of the two was he did not violate the Pik that says because the basic criteria for one to be over that is that it has to be and it's in the context of is a mitzvah one has to do if he did a onita Thus, if the was an improper, it would not be the mitzvah of we saw something very interesting in yesterday's DV seven and a half years ago and that is that we're in the Mishna brings the opinion of as the opinion of inad It's brought as the opinion of the made the observation and said that the author using that term loosely of the Mishna felt that in the world of the does not follow is a but in the world of de does follow. Hence he brought it. Now one of the examples of that was mentioned was if somebody would inverse of is considered a and the reason is because if somebody's in the is going to be now the realy of surprisingly is tucked away in the second per of so it's in the latter part of perh has a whole discussion about specifically the has a suffic whether the is of that is or whether it's only I'm not going to go through the suga because it's only the first few lines or so of the that's really this hakama but that it's an isa the gumar learns it And it's that it's the says it's that people might think that the was really kachum and if people are going to think that it's kachchum and they're going to now see you eat the buser wherever you're going to eat it they're going to think you're eating baser kach and because of that they said that if somebody you can't eat it if you can't eat it there's no that something like this is ever going to come about. The bottom line is the mentioned in the thus it's mentioned in the on that note says in fact told that is an now where would you see it's an is because if the mission refers to it as And it exempts you from the mitzvah of must be that even so it's not a because if it's a then you should be in who is the one that holds even though in the made it the as well but this is says hold that soap asked the question in yes 100% and I'll bring you a riot from a mission says And this Mishna is in the very end of somebody as you have to burn it because it's what we need. Even meaning not only but even that's if the took place in it's going to be said if you're going to tell me that so I understand why it's makes sense that you would make meaning the real But we were but if you're going to tell me that the whole is only well what is the because people are going to think that it's really people will think you're allowed to eat. Well, if that's the case that the whole of even is only because of does it make sense that we would go ahead and we would make we know we don't do that one is not so from the factor of includes in not only must be because if itself was it wouldn't make sense to be because that would already be now just to explain the a little bit better. That's that the of only makes sense by doesn't make sense by why because he can't have a that's so for sure the is only explanatory by if we're going to include it would have to be another step in the it would have to be I'm being that argu is And we know the rule. One other point just to understand the a little bit better. This is here in the way asks the is that so understand why is that it's true as well. But if you hold this then it's going to be a the words of the so then is the only if that means is a second rashi says that if you learn the you're going to see that the same the same biblical source We have we have as well which means that really on the is not but the is and if that's the case because the say no if you hold then there's is the same as just like I don't understand it's very nice this would be this would be but it's not even would be the same as says but why did the set it up the way it did what we call in our poetic symmetry because the gumar is trying to contrast in the gazer of or in the fact that on the isan would be aer so to bring out the fact that it would be aer as opposed to here again it's a little duck even the poetic symmetry is forced but the bottom line is this is this is but says rashi that is it's not even because really this for the same reason that would be as well either way return to our regular program the laws of says a story so underrated a lot of stories in school as in the great themed of Rabbi the uncle and rebi of Rav he once had a tail as a certain worm that made its way into his flax and it was going to damage his flax and was very worried also the he goes to and he says literally do you have an I don't know what to do with my flax told him take your flax and soak it in water in that pit where everybody soaks their flax anyways and then take a an o a chicken sheck it on top of the What's going to happen is when this this Yaniva is going to smell the blood, right? The expression he smells blood. He's going to smell the blood. He's going to emerge from the flanks and like this you're going to be able to get it out. This was the this was Reb's patent. asks the how is Rebi able to make such such a suggestion but somebody and he needs the blood but he has a problem's it doesn't matter he still has to do mean just because you need the blood doesn't change anything nobody needs the blood what should he do so there's two options which are really the same option what you should do is not sh it you should make it into do and if you're going to do not a proper there won't be in the previous and as a result everything is going to be okay. What's the cash? How could Rebi advise to on top of the water? You're going to be the mitzvah of you see you can't do it. And even though he needed the who cares it doesn't change anything still that is so the gives two versions of what really happened. Meaning obviously the way we told the story was inaccurate. There must be more to the story says the gamarra that who were the two people that offered up the two versions of the story again when you learn gamar every day as we do in the world of dafi you stop becoming familiar with nuances that uh otherwise you would never notice. So we're going to have and what's the between and raven? They were two that had spent time in and they were from the came with a lot of information about and different things. So and both came and they something and not surprisingly they had something a little different to say came say what told was I want you to go ahead and on top of the but make it into a oh if you're going to make it into a a meaning first do something that's going to be match it and then do it'll be over here we go like is He said came he said don't do a with a but rather what you should do is you should make it into do and if you're going to make it into a again that's you won't be now both of these options seem reasonable say makes sense makes sense but still said what he said was say and what said was Now as we're going to see in the mas of this spoiler alert either one really could have worked say could have worked but saying could have worked but there's obviously some reason why according to rebi told say and according to told and that's going to be the avoid of this next part of the says don't say according to who said the word told was my time why did he say and why didn't he tell I meanar could have also worked, right? So why did he tell him to drive says the maybe the reason he didn't say is because maybe it's of the opinion that you don't have to if you remember from earlier in the huge whether or not so maybe is and if that's the case so going ahead and doing wouldn't change anything and the reason is because the says this idea is not plausible You will learn to said it says in by the you should check how we learn from was commanded about the and the fact that the definition of when it comes to and the definition of when it comes to is so rebi is the one that said that there's so you can't say that he is that says the you have to say that the reason said that said was he didn't mean you have to make him to as opposed to of course it's going to work but he wanted to tell that's if you want to be at it's going to work because that's not but I want to tell you could even be at and that's you could have thought maybe because and if that's the case you would require peace that's what's say in yesterday's that when it comes to everybody and that was the point that Rebi was trying to make when he told them so Rebi said, he didn't mean say as opposed to that is going to work. Say would also work. Now the gar turns its attention for Robin that said why did he say why didn't he say that could have also tell me in Robin's world the reason Rabbi didn't tell say is because had he made it into a he still would have been because we know that's not true it's because again this is that was like that even though usually we don't pass like but when it comes to so why do you have to tell him say he could have told him says you're right he could have would have should have told him say say he didn't have to say sayar the The reason he said was because he held it was a big It goes without saying that would have worked. Why? Because if he would make it into a traer, it would be But had he gone ahead and made I would have thought it would have constituted that's why he told him because he wanted to teach him that this is true that is something that's required by just like it's required by and therefore if you're going to do that would be enough to parti. So at the end of the day when Rebi told after this Yaniva made it into his flax go ahead and shak on top of the flax and you're going to see the is going to smell the blood and he's going to emerge and like this you're going to be able to save your garment. He didn't mean do a proper because if he's going to do a proper he would have to do and you can't beam even when you need the dam you can't be what he was telling him to do was in a way where you're not going to have a mitzvah of what was that way so there's two versions either he told him saying or he told them and really each one would have been a good option the question is what a wanted to He also that even according to me in the world of or he wanted that is but we're not going to talk about this now but you see something very interesting in the you see in the even if you don't need to buy a knife there's still a concept of tra when it comes to a knife that that's something that clearly emerges from the gimar which is a an interesting sidebar conversation not but has a postcript to this. Is it possible that would have fallen into the into the flax of the great when the came from bubble no more shooting stars there were no more earthquakes there were no more storms tornado type winds hurricane type winds and there was No more lightning. And the wine of the Jews initial no longer went badish and their pishon was never afflicted. Meaning these worms or whatever it was never got the better of their. Now this was said as something that happened. So as the sal is being said, everybody started awkwardly looking at the same uh group of They were the who had gone that there were three times in Jewish history that the was going to be forgotten and Hashem sent from and one of those times was when the came but either way come from and all these amazing things happened. One of them was a great thing about you have the story with and what happened to it was I thought that which is this didn't happen anymore. So the gives an incredible answer to this. It's true once they had and that worked for the whole BUT FOR EVERYBODY WITH the exception of themselves but it didn't work from them and this is based on something every single day there's a comes out and says the entire world is sustained because of my son but my sonino all he has is a kuven and he has mayor of you see a precedent that the whole world was being protected and supported because himself had nothing in that same vein it's true when came from it brought a tremendous amount of and one of those was but it worked for everybody but and that's why you have a story over here where there's a that was of the great himself I shouldn't he have been exempt he's no different where the whole world is but himself is now the truth is that this idea that the is for the whole world but not for himself this is something that right in the beginning of all this on the He's he talks about this in a very deep philosophical sadistic way. This is understanding yiddish kite 101 something that we've spoken about in the past in mak just want to mention one comment however that makes on this if you take a look at rashi rashi says regarding that even though the whole world had tremendous as a result of the himself was so brings and then he says you know what it means he was He didn't even want more. It was really enough of him. That's what says. So Rashi says he was but said for my that that's not what it was means it was he had enough. He didn't need more because he was stop and for him what he had actually was enough. I'm sorry in another place. This is the over says that we have that will never be lacking anything. He'll never be in pain. Says it's not true. They're a lot of that um are in pain specifically specifically going to be porous. How could you say that? What do you mean we find that don't have? And the gives an interesting answer. The Garra says there are that don't have but that that should have to be that already you don't find it's not true read what's of this what exactly doesn't mean what said the it's not true it's a concept It's rear. The idea that you would have a who is for sure guaranteed not going to be it's not true. Yeah. But that should be a that's already not. You know why? Because a real was and you know what means he had whatever he needed. Like the said he was perfect. If he's not being and that's what the means are but that they should be a person who has stop and that's what the means in this terrace he says that the says and asks how could you say that there's another that says right means it'll always be. But then the says brings that concept. There's always going to be a this is the circle of life. This is the way it works. This is the way it's always been and it's the way that it's always going to be. But at the same time there's a of a person could be an a person cannot have materialistically what maybe others have but it doesn't mean that he feels like an because there's a concept of and this is a and that's the of there's an idea is this from that brings in a few different says and this is int beautiful he says on the we say every day we have a dick a person who is very it's literally that gives him the gift that he needs and that is And the truth is someone that's an has much more than someone that's a who's miserable because he's It's not what it says. and he doesn't give every person that he doesn't do. But the gives every single person the and the ability and the capacity to be a that does do. Absolutely not. But Hashem does not put a person and guess what? The person that is to be has much more even if materialistically he has less than the person that is because a person could be and he feels like he doesn't have anything and he feels like uh the whole world is lacking to him and yet have a person that's but he doesn't feel it inside of him inside of him he feels like he has everything this is the of They all touch this in the same way and that is says it's really not there was a stop because they had everything they needed. Either way, on that note, another and there were others that were watching to do in the event they shed by themselves. There was nobody watching. They're going to be from what's the difference if and there are people that watch them and they see that everything was kok. So refer to the very very very very beginning of the maka like the first mission the beginning we know that is this is going to be if however nobody was watching. Now you have to be concerned that maybe the wasn't if it's not so is not going to be says the mission the same issue regarding and that were watching them we have to assume that was a if somebody wants afterwards it's not going to be okay if they shed it by themselves. So here it's afterwards because again if nobody's watching them so then you assume it wasn't there's no say then it's going to be us. However, even though you can't after them, if you did, you're not going to be you're not going to get malus. The reason is in as much as the you can after even if nobody was watching. It's only because they have a suffic maybe it was a good but it's also maybe not a good so you can't sh because you're going to be but could be not and as a result we are not going to be able to give you so what's the says regarding both as they intersect with that and were is we assume it's thus it's going to be what happens and there was nobody watching them as it relates to sounds like everybody agrees as it relates to hold is no same reason because we assume it wasn't saying you have to be concerned that maybe the was right but being that it's only it's for that reason. Now it seems like just from reading the Mishna that for some reason when nobody's watching is a good as relates to but they're not worried when it comes to right when it comes to agree that nobody was watching but he says now I'm really not sure maybe it was a good if you're worried that maybe it was a good say just like you can't go ahead and shock the child because it's going to be good. It's the first here in the Why is it in the ratio? They agree that there was nobody watching yet when it comes to they're worried that maybe the is false ratio in the ratio. If you're going to say there's worried that people are going to say that it was really a good people going to go ahead and meaning sometimes what calls sometimes you have to be worried that's one of the's classic examples. So you have to be careful when it comes to to making so says the as its first suggestion that maybe we're concerned that if you're going to say that people might think that it's not they think even if nobody is watching they can come eat from the buser no way that you can't do I was saying but you have to be concerned it's not okay but says I hear it's a very nice but if that's what the are worried about they should be worried about it in the safe as well. Why don't we say that? And they're going to say you can't the child of the mother that was nobody was watching. They'll say, "Oh, probably people going to go ahead and eat it." Says, "No, by the way, if you're going to go ahead and not check the child, no one's going to think anything. People think the reason you're not checking the child because I don't know I'm just not checking the child, right? I'm just not checking the child. But if you're going to do a kiss that's going to show that the was a good that's with but the says just because you do people might think right let's be honest even if there's no any person that uh cleans up after himself would probably do some sort of anyways. So just because you're doing a that in of itself is disgrace that the must have been a says to you're right in the case where a person in his doing is not going to be guilty of anything and based on that would have said what if you nobody cleans up the right so you know an aspa is a a garbage dump we probably can't even appreciate what the apa of yesterday looked like but the bottom line is nobody's sweeping the so if you're going to do and then already for sure there should be or better what happens if somebody comes and actually asks nobody was watching the rabbis is going to have to be honest with him he's going to say right or he's going to say you have to go ahead and do right he's going to say what he's going to have to say so that in it of itself meaning in the case of or in the case of Malik that's where the were concerned that if we're going to say there's a people are going to think that the was a GOOD AND THAT'S WHY IN THE case of the he said that even though there's a suffic I'm worried about it and therefore I'm going to say you should be but the says if you're worried about or more specifically you're worried about well say you have the same exact story of in other words you're telling me that you're concerned in the safer by then maybe the got it right. That's why you can't go ahead and check the well based on that you have to you're going to tell me no I don't want to tell you should do because if you're going to tell people they might think the well if you're going to say there's people are going to say the same thing the tried being between ultimately the fell flat on that and because of that the garra says you're right the is too good the of is too good of a and you have to say you have to say that really the Rabon when they argued in the they weren't just arguing on the they were arguing on the racial how come the rabbana didn't say anything in the ratio they only commented in the is after we finish the whole of and we get involved in that's where the chime in how come the didn't say it earlier says the because the raon will Ra, right was talking. They didn't want to interrupt Rame. So they wait until Rame finished talking and then they came in and they said their peace and they said that we disagree either way. What is the now that we know the argument signif as far as we're concerned we don't know if the was we know from the beginning of there's no way you're allowed to eat from this meat the question is is there a mitzvah of now is there is of at best it's going to be misfit because for sure there's a concern that the comet that's got it wrong that's why you're not allowed to eat from the meat. But the question is says no very very confident that they got it wrong. Don't worry about evenis. Don't worry about don't worry about I have zero concern. I don't know. Maybe they got it right. And if they got it right, there isn't there isn't that's the day. Oh yeah. when it comes to these you have to be like this I understand because not telling us well how do you know for sure how could have so much confidence so the's approach to the is that to me the make more sense is saying something very rational you have to be concerned is so positive they got it the name of the great it's because holds that if somebody would eat a ber from a that was not only would you be but you would be what does mean you would be malus for the because you are a regular day rice is meaning Ram's word world you're not even concerned that they got it right my time okay you were just adding to the question I still don't understand why why is so confident that that's the way it is explain it's because of their most times forgotten you know do something it's specifically in the world of and it's for that reason based on the concept of Right. And the bottom line is based on the power of we assume that they for sure got it wrong. Oh, they for sure got it wrong. If you eat a you're going to get malus there's no there's no raor is because of right now from here until the is going to launch into uh a very discussion actually misspoke. It's not until the Mishna because the last piece of gumar before the Mishna is actually a little bit of a story but the gar now until B is going to uh launch into a discussion and it's based on the most famous everyone knows and that is so said that in our god that was watching we assume for sure it's not okay because what does it sound like if it wasn't if it was only a then maybe not Ra my ear you're right why did need to explain that it's based on times that forgotten does something they mess it up right specifically in even if it would have only been still could have drawn the same conclusion you know why because we know is now just means he's okay but in this case there's more than just the even If all there is is a meat, you know why? Because of over here, in addition to there being the assuming that's all it was of the cutton that would have gotten it wrong, there was also that this animal's off limits that you eat from this animal. What's the every single before the isker? Now we know it's what the scissor is. Is it or is it of right? He says how could it be once you do not anymore. So where's the matican raid from the first paric but the bottom line is is that over here you have of that get it wrong. Plus you have the that it's off limits. And if that's the case, why don't we say which in Rome's world should be the equivalent of a and that should be enough. So again, this is a big kasha. Let's take the kasha in the is trying to understand why coin nobody was watching. We know for sure it's not okay. How do you know for sure it's not okay? We now have three. If somebody eats a meat malus if even to be there's no problem whatsoever. So clearly imply that the is 100% not a good maybe they got it right. It's based on but if you had anything less than wouldn't be good that why do I need aut means that the inha's world is not just a m it's not negligible in ra's world is is very prominent if that's the case when you have a of even that should be the equivalent of a right and that should be enough time why do I need uh right why don't we say and that in of itself should be enough now again if this wasn't it wouldn't be a because if you hold that generally so the whole is like some so to say to make it into a but in the world of we're is a very big deal why don't we say and that should be the equivalent of a and if I have a over here even if you don't have the mitas of mass call him should be enough. Now even though a mayor holds that he's and there's a concept of you have this in other as well. No one says makes it like it's a it's like the equivalent of a needs to back up the question a little bit right there's a lot of assumptions in this question. You have to back it up in the there's already a precedent for this idea of from a Mishna this is Tyrus and it's in that Mishna what's that there was a child that was next to dough and he had a little bit of that dough in his hand says that you don't have to be worried that the tino was mama the isite clearly took a little bit of dough from that be worried that when he did it he was and the reason of to play in the and the and the therefore you have to assume became and if he's he now has the ability to go ahead and be so therefore you're concerned that the east is and it's awful ra is not worried about that I'm reading my t why is not worried so the says holds that although it's always and holds there's a that don't play in the met and not just that there's a over here what is the can you make and therefore you say it's going to end up being t so what do you say that a man because he's the is a big deal take the mut bear and you're going to end up with Tyro. Well, in the same vein, why does I mean explain even if it was only you could take the and that would be enough to go ahead and say that this is over here and as a result you wouldn't be able to you would assume for sure that this was not a I'll tell you that although it's moving that may hold but not to overpower the not to be that for sure what happened was what the m and the are jointly saying happened. It could be it's just enough to make it into a a suffix. Just enough to make it into a suffix. Okay. In the Mishna and Tyrus, you're dealing with a suffix to suffered by a set of even if it's the source of still is going to be because it's so what you have is a suffic therefore you're going to go ahead and say the not because tell us for sure but because what they do is they make a suffic and being that they make a suffic so it's for that reason what we end up with over here is a suffix with but in our in our if all you had was suffic if you would say that of the are not good and you would bear with the the of the animal. So what you would be left with as a result of this is a suffic. If all you're left with is a suffix, you're not going to be able to go now and uh be m you're not going to say you don't have to worry about you're not going to say you don't have to worry about and therefore needed to say that's why you had to come on to again the was why a man need let him say don't you see that in the mission in Tyrus what do you mean you see is better than because only but it seems to be no one SAID IT'S WHAT IT did was it made it into a suffic not suffic it's actually t that's why holds tar but if all if you were going to have a suffic in our wouldn't be enough because it's true it would be enough to say that you can't eat from the wouldn't be enough to get malus it wouldn't be enough to be misad it wouldn't be enough to be mad It's for that reason we had to come on to a either way this concludes the lisha portion of of this says the uhoh rebi wants like and wants like meaning he wants that if there's no like based on and he wants like no it's only a sufficina You know, you have to be for which came second, right? Not which came first, which came second. The reason we care which came second is cuz that's probably the real because he must have once thought one way and then he was right. We always pass him like right whatever comes second is always considered to be more authentic. So the wants to know which one came second. of soba the son of the names matter and they were once standing in the shook of and they were by the door by the entrance way of the base madish came outside he saw them there told him didn't I tell you that while the is learning that in the middle of the you shouldn't be standing outside because somebody might have a kasha and he's not going to know a terrorist and you're not going to be there for them to be able to ask you. I mean this is we need you in this why standing outside heard that he walked inside I'm going home either way sir walks inside he saw was clearing the following question they heard that passing him like they were trying to figure out which rebi came second and this is what was going on in the medish so turned them so I'll be honest with I don't know the answer but it's because we had Abu Brad here a second ago and had I known this is the question that you were busy with I would have asked him now why would have known this I don't know maybe he's a big god he would have known it but says no this is maybe heard it from his father is the son which means is his father would have heard it because we know in fact every 30 days all together with him knew all these if you knew all these it's such a sh because maybe heard from his father by the way underrated when you talk about the obviously it's number one right who's number two is number two is probably number three But either way, again, we don't rank the but you would is he's definitely in the conversation, right? So he would have probably heard from the great which would be very informative. So such a bottom line is they didn't know. So says, "Which one of these sucking from came second the following memo to what do you mean?" He also passed. What he meant to say was that this was the second if somebody goes ahead and he so the background to the mission is we know that and it's so what happens if somebody 100 you don't have to do a special for each one of the hundred animals that you one works for everything let's say you shed 100 same Let's say you mix. No, you can't mix and you have to do a special for special for the 100 one everybody agrees. 100 everybody agrees. What if you mix and match according to the according to the special I think now is going to bring a bra that's going to elaborate on the Mishna. Additionally, it's going to give us a little bit of insight into the exchange between it says in the with regard to the for so if it's says the B can mean in the singular but could also mean in the plural said he didn't mean one he meant many so can mean Right? Meaning is the same thing. Additionally, if you did there's also said I agree could be 100 and could be 100 but if you then you can't just do one then already you have to separate it. You know why? It says it's and it says for and for the but doesn't it say and based on that even one should be enough says I don't know how to read the words like so says we do a little bit of surgery to the brace. We're missing a few steps. So again, said that being that it says that you would have to do a special for a special for say I need the word for something else. Not to tell me special. What's the difference between 100 and 50 and 50? At the end of the day, it's going to be the same. But you know why the it says? It says that you shouldn't think that the only time there's a mid of is if you shut and triggers but as it relates to now that I'm doing the I could do one for the and together. So is being used for something else. It's being used not if I could do one key for what's response responded. He said being that it says in the singular if you the only time there's a is if you do then it would have to say is already a say no the word doesn't mean anything. You know why? It says which is and then it says which is in the singular. So you see that the word doesn't mean thus I need the word I don't have to teach me that if you would have to do two separate keys. So what did the mean when they told that that um it says okay said that 100 but two what does say it says we're not talking to each other you're right this we're missing some information we're missing two steps over here in this chain the first thing the told is I on that said can't be I need I need I can't use to tell me that you can't be for with one said that But he and then he sh even though there's for the and then for the but you don't have to make a separate way learns you don't have to make a separate for the even though you were mass with the what's saying is saying a little bit of a lump this he's saying that if somebody goes ahead and he shacks a bunch of animals so you do one mitzvah and you can shack all animals you need a shock. What if you do in between? It's not considered a heaps. The reason it's not considered a is because you didn't have to do in between because you could have done one at the end. But being the rabbi who holds that between a and you have to do a there's a to say that if I have to do the now it's considered a consider maybe when I go and I do a after the I would have to make a new by the way again this could you could let's meditate on this line of you go through this at 150 mph in the left land you hope you don't get caught right but think about it some say it was and this is and it's two big and we know this exchange happened in the war room when they're going through the final iterations of the Tabi and other told it to Raaka or could be it was raashi right either way why is this different than the story of the so it's interesting right if you think about today's d was divided into like three groups we're not now certainly not in the middle of gumar but each set of gumar ended with an anecdote Shabas have his learning with every 30 days and now we have an aneote with very interesting either way and were both and they were once breaking bread together and they had a shamish and the shamish was the elder told right it's already Then they said, "You know something on second thoughts, right?" So they went from to you know something on second thoughts. I think I think there's still room for another 4 ounces. So bring instead a little bit of he's the shamish. I mean can you imagine this? He's the but he's also see he turns TO THE HE SAYS I'm sorry you can't have wine anymore once you say let's bench everybody knows once you say let's bench at that point it's considered already a he in the so if you want to eat you' have to make a new right you can't do this anymore what's the kasha interesting kasha why don't we say the same thing regarding the leis Why don't we say that once you go ahead and you do the which you have to do according to so that should be considered a you should have to make a new again this is not a I don't think any of us would have came up with but this is that if considered a heap in the middle of a suda then now if I want to drink wine afterwards I'd have to make a new then should be a heick in the middle of my that if I want to I should have make a new and the gives an answer right you can't bench and drink wine at the same time right that's not uh advisable or permissible so if you say it's a steer now to drinking thus it's a heapsic you want to drink over here but you could do at the same time I know says you can't do it at the same time and you can multitask and you could Now you're supposed to do both mitzvah but that is sorry you could do one with one hand the other with the other hand it's not a steer I could actually do both at the same time being that I could be doing and at the same time meaning I could be shing while I'm doing the it's not considered half it's for that reason it's going to be different obviously this mundus over in this but we are going to exhale and stop here so just to end with one haro And that is one of the age-old questions is how does the Yid go from to Shabasu in a matter of moments? of aid, especially yid that takes it seriously is to try to mourn the destruction of the mikdash and is to get drunk. It's to be it's to be so hopeful and it's to trust and believe that the yeshiva is cra but the contrast of emotion is something that's incredible incredibly dramatic and how's a person supposed to go so quickly from the of to and the truth is this heres is is manifest more in a year like this year where tishab is Thursday and you literally go from tishov to the of it's something that's not such an easy thing to do nothing really changed let's be honest so really all the and all the and everything that we wept about yesterday is very much true today so what exactly is that of a and how is it that a a person who takes his arg seriously and whose argulated in the way that the tyra wants them to be. What's this a of so quickly on a dime pivoting from being to suddenly being in the spirit of so maybe you can say and maybe it's even and that is we've spoken many times over the years that on tish of itself we find that after meaning all the laws start becoming a lot more relaxed. So for example the regular are not as we put on you're ready to let us sit on a on a proper chair we say why is it that up until you find that the laws of are more stringent and yet after they're more lenient in this is in says the reason is because happened after and being that that's when the took place that's when the Romans actually set the mikdash ablaze by and that's when settl during bias region being that it started after that's the reason that after we go ahead and we relax the coin you're going to tell me it should be just the opposite if that's when the started that would be a reason for it to be more than not less says the is based on it's a that's quoted by and by everybody knows the medish the says because he saw he saw that were one day going to come and destroy the mikdash never built the basikt was the one who was told by hanavi we're the chosen place that was mentioned so many times in Devar was going to be it was in the property of as mentioned the end of was one that bought the property he was the architect but ultimately was the son that bu saw that there was going to be a day that this great bd was going to be destroyed and when David saw that the bd was going to destroy he took out his harp and he started singing He said he broke out in joy because he saw that one day the Bik was going to be destroyed and the ask this should have been one of the saw that there was going to be a time that the Jews were going to do terrible and he was worried he was afraid that was going to let out his anger on the Jews and he was going to wipe out and there would be a time where would say you know what I'm done with the Jews. I've already had enough. When he saw that when is going to be angry so to speak, he's going to be he had tremendous from that because he realized that that meant that ultimately was going to survive. And when he realized that was going to survive, he took out his harp and he started to sing Shir. And that's says the that the is a terrible terrible tragedy. It's such a terrible tragedy that there's a day of mourning that Yidden have been observing already for close to 2,000 years since the destruction of the second B which 25 or so hundred years since the destruction of the first BT and it's something that is so part and parcel of the conscious of the year this terrible that once upon a time lived amongst us. Once upon a time we were able to bring carbonas once upon a time we were able to be regal and now we've lost that but at the same time says the guy in silver lining and that is that what showed us was that even if the situation becomes so dark and so difficult and so bleak but at the same time is never going to wipe out is something that's going to be a forever and if Hashem needs to do something will be but as it relates to itself is going to survive and being that says the it's for that reason when do we say we say we say because and that's why we relax the laws of to show that at that moment that the is being destroyed what we realize is that one look at the mikdash it's up in flames but at the same time there's a little bit of because deep down somewhere in our soul we realize that you know what at the very least this means we're going to be able to survive and while the yidden saw the B mikdash they realized at least they were going to be able to continue moving forward there was a tremendous in that and we commemorate that by relaxing the laws of waska at the time that the base was destroyed we once said that maybe that's where the says that the But the of says how could you say the first is it talks about all the terrible that at the time of the destruction of the first mikdash there's so much that's being prophesied by how can you say it's says it's not it's almost all but we once said I'll be the Maybe there's an the is inb every of really has two there's two hats that it wears on the one hand it screams but on the other hand it also screams when your m said WHEN SAID SOME OF THE SAME EXACT SOMETIMES HARSHER than your what he meant to say was going to say there's going to your time. I'm not going to want your carbonas. I'm going to destroy your basikdas. But you you I'm always going to want you're always going to live to tell the tale because there's going to be this idea of we've mentioned over the years that think about a Holocaust survivor, right? You look at a Holocaust survivor. So on the one hand, you see the you see it on his arm. You see the but then again any years especially now so many years removed from the Holocaust, you see a Holocaust survivor, he screams, "You can try to kill us. You can try everything. At the end of the day, we're survivors. We're never going represented this duality. On the one hand, it represents the on the other hand, it represents the of what does mean. What is the definition of the word? It's a pit. I think you ask the man on the street, he'll say someone's going through a difficult s. You try to comfort him, try to make him feel good. You try to be there for him. It's a mitzvah according to some that's the natural way of visualizing and thinking of the word. The truth is it's a rash. It's in maft at the very end of the says When saw that the world had evolved so terribly circle beginning of creation. What does this mean? flipped from created the world was all of but ultimately created the world but in the end of paracious has a and now he's not thinking he's thinking all of the had this new how he wants to treat mankind. Every single time it says the word this is what it means. It means he has some sort of change of heart. Every time you find the word, this is what it means. The word doesn't just mean to make the person feel good. A person who has the ability to be somebody, you know what he's able to do? He's able to go and allow a person who's going through its to suddenly see it a little bit differently. It's to see the glass not half empty, but to see the glass half full. It's to be able to spin the narrative in a way where you know something I never looked at it that way. You're not changing the reality. You're not changing the fact and you're not merely making the person feel good. That the wine does. You know what he does? What he does? He sits with the person. Let's think about what happened and maybe there's a a way we can spin it in a rational way in a way that makes sense where we can see the glass half full where we can take out something positive from what just took place. It doesn't mean the negative is not true but instead of focusing on the negative maybe there's a positive that we can focus on itself is it's a it's looking at it in a different way. It's coming at it from a different angle is not to make believe yesterday wasn't. It's not to make believe there's a that we cried about yesterday are unfortunately still with us today. But at the same time is to be a it's to be able to be and to look at it a little bit from a different angle to see the glass not half empty but to see the glass half full. Maybe the of not focus on the in the WHICH IS BUT IT'S TO focus on the story of the instead in the and that is who of course is the one that said the words that's uh of course the holy prophet Isaiah that's but the point is the point is that the idea of is not to make believe that everything just changed overnight. But it's to be and it's to be able to see it a little bit from a different perspective that is this of what was all about. You know, I want to share with you that I heard from Marggo. I met him last week and he shared with me and we're going to end with this and that is the says it's in the said that somebody like my son he is someone that's in the midst of in the most incredible way. So we heard aim and he said that my son was the in the world of the says the son of Rabau had five sons all of whom were very capable. But when Rabavo would come and Rabavo would need something instead of Aimei telling one of his sons you know go take care of the He would say, "I want to take care of my father by myself. No, I don't want my kids to do it. I want to be able to recit." AND AS SOON AS HE HEARD HIS FATHER COME, HE WOULD SAY, "I'M COMING. I'M COMING." Because otherwise, one of his kids are going to hear this coming. They're going to want to take care of him. I want to take care of him myself. And says, "One day, Aimi comes to his father." And Rabavo says, "Ashkin Maya, can you please pour me a glass of water?" So Aim runs and he pours a glass of water and he comes to his father isolate when he came to his father he saw his father had fallen asleep. So he couldn't drink the water but he wanted that the second his father wakes him up the water should be there. So he bent down he stood over him until he woke up. IT'S LIKE THIS THE SECOND HE WOKE UP THE cup of water was literally in by his lips like this. He was able to drink the he says the while was standing next to his father. His father's sleeping and he's waiting for him to get up. He had a because of this incredible that he was doing and he said he had such a second and he was into this. So he's doing this incredible and he has this what was this brings says this I don't know it says so many times in he said one of the mismash there are others that say no it was a it doesn't just say it says it says and is sitting there while he's waiting for his father and he was mism And this is what he said that he said because he was worried that might wipe out but when he saw that and not on that's why went ahead and he said and BRINGS THE SAME THING SAYS WHAT WAS THIS he says was this mish the rest of the story of this mish was and when was he while he's waiting on top of his father with this glass of water BUT THE QUESTION BEGS ITSELF what's what does one have to do with the other so told me the name of the alik he said is standing on top of his father and he's being his father in such an incredible way and he's standing there and he starts thinking to himself what am I doing like what am I doing this is like a strange think I'll put the glass of water down. OH, MY FATHER CALLS MY NAME. I'M GOING TO COME BACK. What exactly am I doing? And he's standing there and then he was he said because he saw that one day the is going to be destroyed. But what's the love on him? There's a tremendous we spoke about this last week before our father's home. What was the basikt? And this is the to that the basiktas was baraku's house. What did a kadesh do when he destroyed the bamed? You know what did? He said I'll destroy my own house. I'm willing to be homeless. I'm willing for to be. It's okay. You go to the you see birds perched in middle of the things you see on you. Can't even look to the far left corner. I'M WILLING TO be homeless in my house. I have no problem with that. As long as it means that my kind are GOING TO BE OKAY GAVE UP his house, our father's home. HE DID IT BY HIMSELF. AND WHY DID HE DO IT? He did it to spare. And was the at that moment what it means that a father has for a child what that means and he says that's why I'm doing what I'm doing and that's why I'm standing here because I understand how much my father loves me because our father he shows us what it means to have what would a father not do for his child you know what it's incumbent upon me to pay back a little bit what can I not do for my father that's why in that moment moment when his mish with his father and he was on this of the day touches the house of and we mourn the fact that doesn't have a house and we even try to tap into a little bit of a madga of maybe on some tiny level to be that doesn't have the house that once had but then we're on Not the nut. You know why? Why does Akadesh Baru not have a house? Why doesn't he have a house? It's because understood that by him destroying his house, it was going to spear us. And Baru like a real real father was willing to give up from himself as long as his kids should have what it is they need. And that's what we come to. We mourn the fact that doesn't have a house. We see it a little bit differently now. We say, you know, something that that I will Why doesn't have a house? Oh, it's because of it's because loves us so much that he was willing to be homeless to destroy his house, we should have what we have. If we have a father that loves us that much, you know what that means? That means even though we're in gullus and even though we have sus, but the gives us sus and he punishes us the way a father punishes his child. with a with a feeling of it's didn't go away. All that pain of tishab is still there. But there's a new perspective. It's the perspective of it's THE PERSPECTIVE OF WHO DID THIS TO himself to spare us. If we have such a father that is an incredible source of that's the that's the glass half full. The other way that we can look at the same exact story that is the that is the