Hadran by the Lubavitcher Rebbe on Masechta Eiruvin #2

good evening everybody and thank you for joining us for our part two of the siem on massachusetts this was shia was not in the planning and more spontaneous after last night's shear i realized that we need to dedicate a separate shear for uh the second part of our siemens a rivet make yourselves comfortable i want to thank everybody who's joining us i want to wish mazel tov to all those who concluded mr eric for many of you it was a long incredible challenging fulfilling fascinating journey massachusetts quite unique and some of this uniqueness we will be addressing this evening so a big big mazel tov to all those who began massachusetts and even a bigger mazel tov to all those who completed as always at the end of this year we will bleed neither take questions so you could write your questions if you're on the yeshiva.net you see below the video ask your question you can fill in your question on last night's class on tonight's class and at the end we'll spend a few minutes on questions if there are questions i'm sure there'll be some questions i already see one okay even before we began just before i begin i'll just announce some other shirum that we have tomorrow morning tuesday morning 7 30. we will be continuing discussing a fascinating and perplexing madrish in the opening of ayetse and 9 45 am tomorrow morning we have our weekly women's class on zoom and on the yeshiva.net everybody's invited to that as well informally even the men even the men are invited wednesday evening we will have a special lecture zoom with the community of palm beach florida topic is jews and thanksgiving and that will also be on the yeshiva.net and thursday morning again 7 30 a.m we have a we continue to learn siddhis from the balatanya and everybody is invited to all of these events right here on the yeshiva.net thank you very much i want to thank especially my dear friends rip shleimel and mirala greenwald the ruach behind this sheer last night's share the promotion and the publicity over various websites thank you very much rip schleimer and mir allah ashleigh for gaddafi spreading to the world over last night we began to teach the seam of masekis aravind that was made by the lubavitch rebbe on the yardstick of his father huff of tafshinkhov bay is the twentieth above 1962 published in lakota volume 11 the third secret for parishes bashar we explored the last mission of meseka's aravind of dalaran bays and the final piece of gemara which concludes as i mentioned last night in the first part of this year because of constraints of time i only took out one point of the rebbe's hadron it was a very long hadron i took out one point discussing the shot in the mishnah and the prashanth and the gemara tonight we're going to address another part of the hadron of the la bhava churabha massachusetts aravind which discusses the end of muse in the and the gemara based on the spiritual psychological and emotional dimension of yiddishkai it says in zohar that every part of thyroid is nishma siddharis and the gupfa dairies it is the body of torah and the soul of torah the body is the physical structure of the human being and a soul without a body can't live in this world but the soul is the engine the battery the vitality the inner consciousness that vivifies and animates it's the premiums it's the internal aspect of the body zoi satyara adam the human being is compared to toyotaro is also a metaphor for the adam thaira also has the pinemius and the goof nasdav nasa rights and chassis nasa i think the one of his first troopers he says just like the body and the soul are completely equivalent and they mirror each other and reflect each other and they're actually one wholesome continuum it's not like here is your body here is your soul it's one cohesive entity the mind the body the soul the consciousness all working in a seamless flow and perfect synchronization and integration creating the mosaic and the tapestry and the miracle of a living organism which we call life this is true and it actually begins with torah so today we're going to explore the second part of the hadron again i wish i could do all of the aspects of the hadaman arrive in the laboratory ever did then but i'm taking out a few seminal and major points and trying to elucidate it explain it on the source sheets which you can open up on yeshiva.net you have both the mission and the gemara you also have the whole circa there that's published which you could learn inside and that published is part of the hadron that during the outside of his father so i'm not going to repeat last night's sheer if you didn't hear it you can hear it you can review it that's the the advantage of technology but let's remember the mishna and the gemara so we could move on to the next step so the last missionary riven begins and again you can open it on your source sheets talks about a very interesting case something that was not a desirable situation a dead sheriff's one of the eight creeping insects that imparts impurities found the best what should be done whether it's on the weekdays whether it's shabbos there's an argument rebecca man breakers says the client should right away take his sash his belt and then remove the sheriff's even though his garment is going to become tummy rabbi huda argues and says absolutely not he should not contaminate his his garment rather he should wait till he finds wooden tongues as the the language of the mission is what but shall ate wooden tongues and that's how he should extract and remove the sheriffs from the base amigos because wooden tongues protect are not susceptible to tumor why should you make the garment tummy even though that's going to delay the tumor cause because it may say take some time until the cayenne discovers wooden tongues with which to get out get the sherats out that's the discussion of the last mission in native and but then perplexingly and surprisingly the last line of the mishnah suddenly interjects a statement that at first glance has absolutely no relationship with the mishnah and that is rip shima numerology have permitted you to be they have given you your own space because they only permitted that which is rabbinically prohibited it is so perplexing what is rip shaman saying how does it come into this mission or why is this the end of aravind this is the question of the gemara the last piece of aravind and what does the gomorrah say the gemara says you're right this statement of shipment doesn't belong here in the mishnah it's actually a continuation from completely different missionaries in nairobi the first statement of the rebel ship is a continuation of the end of chapter four this is the end of chapter ten the end of chapters you're talking about 50 pages backwards you got to go more than 50 pages back without an ambassador the last mission of peridot of adevin weir there was a fascinating case misha somebody who would like to go to the city for shabbos but when shabbos came when nightfall came he was outside of the border of shabbos of that city wouldn't mean if he already arrived in the city before shabbas or he arrived within the 2000 amis which is the border of shabbos that you cannot trespass on choppers you can go outside of the city two thousand almost in each direction wonderful he made it it's great but if misha he never made it into the trum so what's the tanaka says we're so sorry he can't make it to the city because he never made it into the trump he could go 2 000 in every direction because wherever you are friday night that becomes your space for shabbos and from that space you can walk 2 000 amis in each direction you could if you're living in a town or in a city you can go the whole city is considered your four cube it's like your home and then you can go two thousand hours outside of the city but if this guy is in the field somewhere in the wilderness somewhere he wanted to get to the city but when shabbos came in what happened he was outside of the trump so he can go 2 000 almost no problem in any direction he wants but he's not going to be able to make it into the city because the city is more than two thousand armor so the end of historicals will not make it into the city this is what akama says rip shipment you know what i want to tell you something if he's within 15 amish of the trum of the border he could go in that means if he's within approximately around 30 feet give or take from with a border where there's a marker and says hill here's the border of shabbos for this city for this village for this town he could go in why rip shipment explained because those who put up the signs who put up the markers deliberately deliberately were not accurate they knew that people take a stroll out of shabbos and may not notice the sign and they go a little further and therefore they actually made the border not in the correct place the border they the border was pushed in and therefore it's approximately it's not a we can't say for sure but it's approximately around 15 amis give or take give or take according to the first interpretation in russia even according to the second interpretation rashi the meri discusses give or take it's approximately 15 amis and therefore if you are till 15 amis of the trum don't worry go and rip shaman says it's fine go in if you're more let's say you're 20 amis then you have to walk two thousand dollars you can go into the city but if you already made it into the tram of the city now you are in the border of the city and therefore you can go the two thousand arms you can go into the city you can go to the end of the city and you can go another two thousand almost in the other direction allowed you to come in they're giving you your own space meaning you are in the trom they're letting you come back into the tomb because you made it into the what about the second part of the shipment this is referring to another mission actually in chapter 10 earlier base the mission and then the gemara quote surprise if a lady is singing in the basement on shabbos and one of the chords of the harp snaps so tanaka says you're allowed to make a knot on shabbos you're allowed to make a good powerful not on shabbos in the bassam mikdash if you need it for the musical avoid the part of that void there was music that's fine the shipment says absolutely not only a bow you're you're playing the harp on shabbos you can tie the chord with a bow inva avaloika the sword of shaman said so shimon is now explaining here at the end of ayrev and his logic and his logic is that if you allow this person to make a knot you allow the lady to make a knot on shabbos remember such a knot is a good knot and he may leave it there permanently the harp may be now knotted and he may leave it there in other words he may be violating an israeli hater of kosher but on an eva a bow this could never bring to a biblical prohibition because it can't be by definition it can't be a permanent noun the only biblical permission is a permanent knot so therefore the shipment says i only allow you to make a boat because even though the shipment holds you now let it make a bow on shabbos but it's only a rabbinic prohibition and it can't bring you to a biblical prohibition even if you try this is what i allow you to do and this is the end of the sacher event so in our first year we discussed how difficult all of this is first of all that rip shimmer puts together these two one is connected to chapter four and one is connected to chapter 10 and both of them and they they're juxtaposed here and both of them are misplaced one belongs in chapter four one belongs in chapter ten and yet he brings them both together and both are in the wrong place both are in the wrong mishnah and even if arthasville is of the martial explained they wanted to wait till the end of messages it doesn't belong in this mistake to be a separate missionary and then we discussed other another question who says that the two statements of shipment are really saying the same thing so why is he redundant and repeating himself in different words and for this the lebanese river went into a long discussion that when you look on a deeper level when you you know when we look at arguments we look at there's a there's a there's a harp in the bash there was a guy who ended up friday night somewhere in the forest and he didn't make it into the perimeter of the into the border of shabbos and then there's a situation of a sheriff's in the basement now these three things are disjointed completely you can you cannot bring them together that's only if you look at the external incarnation of the but if you dissect and you see the premiums of it you see the underlying mahalak the snit the perspective suddenly things that are disjointed becomes unified this is generally the principle in learning that the more we explore the externalities the more things are different from each other when we go into the pneumonias and we see the underlying message so then how that may be disconnected from a practical and concrete point of view essentially are saying the same thing and isn't this also true in all the havdle and all of science and all of physics right the differences between the difference between matter one item of matter and another one is when i look at it from an external point of view suddenly when we excavate and we we search for the building blocks of matter the world is a very very unified place and how about living organisms when we again excavate and we go to the building blocks of living organism amino acid the genome dna of course we know that our entire planet all living organisms were using the same dictionary and even a banana and i share 50 percent of dna and the chimp and i share 98 of dna and some people like to say 99 and perhaps there's a difference between uh the two the reason it's this way in the world is taco bell so bara ramakura is this way in taylor and the discussion at length was that great debate throughout shas kamus and ejos what prevails accumulative quantity even if it's lesser quality or no quality potent quality even if it's lesser quantity with the many examples and manifestations that we gave and there are more that you could look up in rabbi joseph engel i think claudette vazian and other svarim and the rebels showed how this debate is being explored in the last mission of massachusetts aravind in the case of the sherits in the case of tromso and in the case of the cord of the kinora that was snapped and ripped in the basamiktus this is the brief summation of our shear part one of the seems active now let's go to step two we're still going to come back to some points of step one but now we're going to step two of the hadron the rambam in his introduction to pirisha mishnai is discusses the sequences of masektas why is the first massacre the brachus why is the second one paired michaela why is the first one of say the major shabbos why does ayrevin come after shabbos why does soham come after a riven why does shkalam come after there's a reason for this there's a sequence the rambam explains it he says why does aravind come after shabbos so the rambam's expression is because aravind is me indian shabbos it's it's it's me indian shabbos it's part of the theme of shabbos because all the halakhas of aravind whether it's these are all aspects that are connected to shabbos but the rebbe said knowing that the rambam compressed in his brief words very profound ideas the rambam says that adevin is may indian shabbos says doesn't only mean that aravind is an aspect of shabbos when he writes ayurveda is my indian shabbos he may be alluding to even a deeper idea that is that adevan captures and embodies the quint essence of shabbos why and how so there's a madrish in viratious rabba parisha uralav perplexing madrish and a fascinating one the roman governor who was placed by the romans in judea and was quite a learned man and loved debating the sages of the time especially rabbi akiva this is the second century after the common era one day the madrid says turn us what makes shabbos a unique day rabbi akiva responds with a fascinating answer margaev mcgovern what makes you different than other people why are you ternos rufus the governor who everybody has to honor and obey what's the difference between you and somebody else a schlepper so ternus rufus was taken aback and someone told what are you talking about i was appointed by the roman emperor he has conferred upon me special role special responsibility special respect cedric yeah and the ultimate emperor the governor of the world the ruler of the world has conferred special respect on the seventh day of the week that's my my like we say by hula shaman swam by varicose he said really if god hashem respects shabbos i look at the world i don't see any respect on shabbos he's not respecting champions you the jews he says you're not with a plow you're not all planned you're not a lot of harvest you're not gonna make piles you're not with a thresh you're not gonna select you're not with the ground you're not gonna sift it i wanna you know how to carry gardeners no make fires extinguish fires build demolish he has no problem he does everything on shabbos it rains on shabbos you're not allowed to water your plants on shabbos god waters all the plants on shabbos it rains on choppers very often he promotes growth on shabbos the winds blow carry things from inside to outside from one domain to another domain where is his respect for shabbos this is tunas rufus's question what does rebecca answer rabbi kiva doesn't say well god can do what he wants because we have a principle in madrid who covers israel all the mitzvahs that he tells the jews to do or not to do to stay all the bits he tells us to do and those things that he tells us to abstain from he himself obeys so bakiva says let me ask you a question if there is a private courtyard a home with a private courtyard and there's an area of an area of hat series that's made am i allowed to carry from my house into the courtyard turn the surface apparently knew about a neigh river you know about a neighborhood series he says yeah you're allowed why the answer is because it's a it's a it's a private domain it's not a public domain i could carry from my house from one room into another room i could carry from my house into my courtyard we're talking about a courtyard that is a private domain it has the halacha it's convinced it has four walls the walls are have the height of tent facing is between three and four inches i mentioned that when it comes to tafenama there are the contempt the arguments of contemporary halachic authorities but atafi is generally seen around between 3.1 or and four inches between three and four so if it's a wall if the walls are a tall tent for him and it's what's called dalit al-dalit [Music] the whole world is the domain the private domain of the ribbon of shalom so he could carry everywhere it's his house he could carry from the kitchen to the dining room from the dining room to the living room from the living room to the porch from the porch to the courtyard back to the bedroom back to the basement upstairs it's his world it's his or shoes that's what the bakhiva says this is the end of the madrish astana he says this seems incomprehensible and this is a question that's raised by many maforshim baker didn't answer the question rebecca only explained why hashem is allowed to carry on shabbos a wind comes and takes a leaf or takes something else from one domain to another domain hashem can do it it's all his world granted what about other malachos of shabbas i'm allowed to water the plants in my house the other melakas of shabbas have nothing to do with the other melakas of shabbos are forbidden even i'm allowed to make a fire in my own house i'm a lot of right to my own house i'm allowed to plant in my own house i'm allowed to irrigate my plants in my own house let's say the whole world is not answer the question what do we see from this meadow says debba did answer the question because essentially taking out from one domain carrying from one domain into another domain which we call melech taking an object from a private domain to a public domain or from a public domain of government is not just one of the 39 malaccas of shabbos it is one of the 39 mlakas of shambhas and it has all of its like the other malacca but it also captures the quintessence of champis another proof for this or or this will explain something perplexing a reuven came after massachusetts begin the opening of massachusetts the beginning of massachusetts begins about the laws of carrying on shabbos and it creates a scenario there's a home the owner of the home is inside the house the poor person came to get some food because he's hungry standing outside of the house and all of the scenarios the mishna goes through various scenarios of the balabayas picks up a piece of bread from the table and puts it in his hand and stretches out his hand outside and places it in the hand of the oni he makes an akira he makes he is liable if it was beside yesterday in carbon cartesian chapters and the mission goes to various scenarios when there are when one is liable when the other one is liable when they're exempt when it's biblically prohibited when it's rabbinically prohibited all the different cases you'd see as a shabbos asks twice for gevalde a question he says i don't understand there are 39 laborers that are forbidden on shabbos 39 prototype laborers known as malachos they're enumerated in the seventh chapter of shabbos claw god carrying from one domain to another domain is at the end of the list why does the mishnah of messages begin with one of the 39 labors and that this one is at the end of the list towards the end of the list great question why are you starting all of mr shabbas with this isolated start with the order of the 39 malachis the way it's enumerated in the seventh paragraph and the twice was asked the question the media asked the question i think the raj asks the question a lot of you are sharing them as the question the famous answer that they give is it's a malacha guru you're right you're right it doesn't belong at the beginning of the message the problem is that haitsa is an inferior malacha meaning we wouldn't call it because you're not creating a change in the object all the other malachi's you're creating something shabbos hashem rested from creation creative work has forbidden on shabbos you lit a fire you planted a seed you cooked food wasn't edible you made it edible you demolished you wrote you erased you sowed it's a creative work when i carry i have a key in my pocket or i have a book and i take it from inside to outside nothing changed so it's a malacha guru it's an inferior malach you have to understand why it's a malachan shabbos that's why the tana begins in order to accentuate and emphasize it because it has lesser status but obviously it's still difficult to understand because this means that the whole massachusetts begins with a malacha that actually doesn't seem like a malacha and it's only one in the list of 39. but now we'll understand that there's a deeper explanation based on this madrish you know why the mission starts off with you see shabbos it's true carrying on champions is one of the 39 malaccas but there is something about this malachi of carrying on shabbos that captures the essence of shabbos so massachusetts begins with the concept of atheism because this embodies what shabbos says why the quote dish is the cloud from shabbos the cloud from shabbos there is a space that's called inside there's a space that's called outside there's internal space and there's external space there's a space of pneumonia use and there's a space of hits there's a space of truth and there's a space of superficiality there's a space of alignment of depth of harmony of oneness and there's a space of hisonius of externality of superficiality who is inside the bellabius who is outside the impoverished individual who is destitute and is craving for nurture and attachment and nourishment there are two domains there's something called panim and there's something called khuts what does this mean says that the purpose of shabbos the shirish of shabbas is like little simple words to entrench to ingrain in our soul the awareness of the creation of the world or in simple words shabbos came in order to create alignment to sync to hotsync to synchronize to link to unite to connect to attach to align the universe with its divine creator with its divine essence the world itself oil comes from the word helen the word oil means concealment based on a gemara it says hashem said let us make man says the madrish when moshe was taking dictation he was wanting to save a torah he paused nasa adam let us make man us polytheism i will make man hashem you know what hashem says oh yeah change it no he says you write nasa adam whoever wants to error will make an error what's the meaning of this shot says inherent into the fabric of the universe is the ability for the error of fragmentation the perception that i am alone i am detached we are disconnected there is no one harmonious world the truth is the gansevelt is the whole world not only that there is one creator creation is one creation is an aspect of infinity infinitive the doors of perception were cleansed everything would appear as is divine infinite oneness the whole world is unified but when i look at the world when my doors of perception are not cleansed when my lenses are not transparent when my vision is somewhat eclipsed when my emotions are not completely aligned with truth i look around and i see nasa adam plurality fragmentation dichotomies everywhere split war conflict inside the person a lack of harmony contention various forces good and evil morality and immorality depression and happiness selfishness and selflessness narcissism and transcendence confidence and insecurity fear and courage they both dwell in my heart sometimes simultaneously or a few minutes apart from each other haroidsalito is yita this is a room that this is a world that allows room for error oil milosha reality is often concealed and i often live und in those blockages in that concealment comes shabbos and what does a jew announce a jew announces there's a bird there's a creator of the world the world is not a hefcevelt the world has purpose the world has meaning the world is harmonious the world was conceived in love and at the core of all reality there is a presence of love and meaning and purpose and since hashem rested on shabbos from the creation therefore i am also going to rest on shabbos and therefore there are certain things i will do on shabbos the positive mitzvahs of shabbat whether it's kiddish zachery etc and there are all the negatives that which i will not do on shabbos in order not to violate shabbos so shabbos comes to revolutionize the landscape of planet earth and to demonstrate that even though when i look superficially at the world nasa adam this is a fragmented world in other words there is good and there is evil there's different choices that i can make there's trauma and there's toxicity and then there is goodness and beauty and holiness but there's also unholiness and this is a world of conflict and a world of contention and a world in which one can easily be a respected agnostic or even a respective respected atheist in the world i can engage in mitzvah i can engage in the opposite of a mitzvah i can follow god's will and i can also betray and obey god when i can even deny that there is something called purpose meaning god's will that's true that's in hell come shabbos rufus says this is a unique day this is the day when we pay tribute to the truth that the world is the world is a singular place hashem i don't see it i everything is fragmented either so many different than opposite spaces but the truth is as the posix says in your shaya pedic he forms light and creates darkness he makes peace and he creates evil i am hashem who does all of this in other words the truth that shabbos attests to is it's not that there's one world with his kedusa and there's another world with his tumor there's one world where there's good and there's another world where there's evil there's one world where there's happiness there's another world where there's depression there's one world where there is a healthy mental state and another world where there's trauma and depression it's all divine you cannot take anything out of the domain of the ribonucleolum everything is actus everything is one even that which we call negative even that which we call toxic even that which we call immoral is really part of the roshu however our relationship with it changes and you describe these two aspects this summer there's some things hashem says i want you to engage in there's some things hashem says i want you to abstain from and the gemara says when a person abstains from sin it's like you're doing a mitzvah in other words even ira even negativity and evil is also part of a lacus he says from allah that's also part of hashem sometimes god is giving me an opportunity to grow to flex my muscles to say no this also has purpose this also has meaning this is also a part of awaiting hashem avoid us hashem is comprised of two different aspects one is those things that i can engage i can embrace and i can make them mine and avoid us hashem is also to be able to look at certain things and quarantine them and realize that they may have space in my life but i will not worship them i will actually embrace who i am and not allow them to control my life that's the concept of sur mera in other words you have a relationship with them your relationship with them is they're there in order to become and serve as a catalyst and a springboard for your own growth they are alarm clocks helping you wake up helping you reminding you who you are a classic example would be anxiety you could look at anxiety as a horrible thing it is it's not fun but the truth is it's also enad movade it's there to make you aware it's an alarm clock to wake you up and make you aware of certain things that are going on in you and if you will tune into that you will grow from that in extraordinary ways not by worshiping the anxiety and surrendering to the anxiety and becoming one anxious person but rather by seeing the anxiety as concealing something inside there is a purpose there there is godliness there there is meaning there it's teaching me what i have to work on it's teaching me what i'm afraid of it's teaching me maybe about a trauma that's sitting in my body somewhere and i have an opportunity to go this is to have an opportunity to extricate myself from it this is true with all temptation it's true with every single reality i confront in the world from the perspective of the reborn of shalom it's all rashoos it means there are sparks here there are opportunities here there is a meaning here sometimes my avoid is through the positive and sometimes my avoid is rejection my avoiders say i feel this it's powerful but i'm not going to let it define my life i'm not going to let it control my life therefore in our world where there is so much fragmentation comes the day of shabbos and the day of shabbos i say i'm not doing any hashem arrested i rest this world is god's world and therefore there are things i do on champions there are things i don't do on shabbos kamjabi akiva and says this is all true in our world which is defined by fragmentation nasa adamara to literacy but when you're living in a space in a reality where you see clearly that everything is a russian it's very emotional when you live in a world where the right self screams that i was created from hashem i am only a conduit for divine energy i am only here to bring out the best and the deepest in you don't fall prey to my veneer don't fall prey to the superficiality of me ani hashem i see kalayla when you live in a world with the rash right and when you live in the world again i'll quote there is nothing but oneness and the medusa the madrid says says that when meshiach comes unbelievable madras and a jew is going to come to a fig tree and he's going to want to pluck a fig because it's geshmaq you know what's going to happen this is the metric says the tree is going to scream today is shabbos altigabi don't touch me don't touch me what's the meaning of this people read the medusa okay they think it's cute no this is the essence when i look at the fig tree i don't see the dna of the fig tree and even if i'm using my microscopic scientific instruments and i can discover the dna i don't see the spiritual dna of the fig tree but the lenses my perspective of reality will be able to be clear as the eye will be able we will have micro spiritually microscopic eyes that's the word spiritually micro s microscopic eyes from a spiritual perspective that will allow us to see the dna of the tree the tree is screaming it's begging you don't touch me it's shabbos why are you harvesting this is this is in dissonance with reality you you're cutting into the fabric of reality it's hashem's world this is the day of rest it's not the day of creativity it's not the day of harvesting i don't see that fig tree so i can acknowledge this by not harvesting but when somebody sees this in the fig tree and certainly by hashem where it's not just the three screams but the whole word is says by hashem there's no concept of carrying from one domain to another domain it's all rishu so there's no concept of carrying but therefore all the other melakas don't bind hashem either on shabbos because what is the definition of every malacha of the 39 malaccas essentially you know what it is might seem when i do a malachan shabbas what am i doing i may be planting i may be plowing i may be writing i may be racing i may be tearing i may be sewing i may be building i may be demolishing i may be threshing i may be extracting i may be sifting i may be kneading i may be baking i may be cooking i may be kindling i may be extinguishing but what am i doing you know what i'm doing i'm being moisty mirror i'm taking reality outside i'm taking reality out of rishi and i'm bringing into russia you'd see a shabbos that's the cloud of shabbos stops version of reality that is a virgin there's a vision of the world that so it's in which world are you going to live in the world of knim or in the world of hotz i have to choose it i don't live in heaven in heaven there is oneness on earth there's multiplicity there is fragmentation there's dichotomy there is dissonance i have to choose do i live in the world of the balabayas do i live in the world of cravings and yearnings and addiction the world of the ani that's the opening of the shabbos because by hashem call her it shallow so there's no you'd see us hashtag so therefore all the melakas can be done because when i'm planting my plants on shabbos i'm taking the world out of this and i'm bringing it into the surroundings that is forbidden for the jew by hashem the whole world is also screams so therefore rabbi is explaining these malachi's don't bind hashem therefore all of shabbas is about space sacred space versus unsacred space space of oneness versus space of divisiveness space of wholesomeness versus space of trauma and brokenness it's about space it's recognizing space not just physical space existential space the space of pinim and the space of hutz by hashem all space is oneness he's called hamak and what does it say he constitutes the space of the world all the mokheim is one in our reality in our version i can be in a different space i can be in a space of brokenness of anger of depression of trauma of restriction of shame of loathing of fear of insecurity anybody familiar with those spaces i'm familiar with them and then i could be in a space of shabbos it's a beautiful story about the russian i shared this story with you once tomorrow says tess i think somehow person is in the forest he loses a sense of time he doesn't know when shabbos is he doesn't remember which day of the week it is what do you do two opinions he counts six days and then he preserves shabbos or he observes shabbos and he counts six days like admiration of religion the great hasidic master who was sitting at us as a child and hating yeshiva is learning teacher teaches this gemara he raises and he says i don't understand teacher explains it again i don't understand explains it a few times he says you srolic yeah the guy is lost in the desert he doesn't remember which day of the week it is i don't know if today is monday or tuesday or thursday or wednesday or shoppers what am i supposed to do when am i supposed to keep sharpest so you sure that biscuit or version says what's the [Laughter] it's a different energy but in a the ordinary human being's life i have to be able to tune into this to recognize this is rishi sayakit this is all week we fluctuate between the two domains shabbos is the one day a week that the entire day is dedicated to recognize to inculcate within our psyche and our consciousness that's shabbos comes the red band says indeed if you learn massachusetts and especially you'll understand that the physical domains of shabbos are reflective of this truth we learned on chapters four names of hashem you'd cave off but that's a separate suggest we have it down here is a private domain it's a place that reflects the ultimate russia sayah if you have a huge huge huge place it's a carp of ladies huge territory but nobody lives there right said you can't treat it muhammad like why because it has to be adiras adam adiras adam represents diras adam alya which is a human person's home and that's why if you have a huge territory in order for it to be a foreign because it's connected with division of heaven the vision of oneness that's it's a private domain what does it mean it's a place that's designated for an individual or individuals but it's a place where this privacy where there's intimacy where there is interconnectivity take a home regulation it's a home there's family there's relationships there's marriage there's attachment there's connection then you have the opposite extremis is a place of multiplicity it's made for the public and everybody could go there it's not just for my family it's not for myself it's not it's for everybody it has to be 16 hours wide it has to be an open path from both sides according to some opinions has to be a place that six hundred thousand people walk on it during the day six hundred thousand which represents the whole nation you go to album corona may have changed in manhattan things will change you know you're going on a good day second avenue fifth avenue manhattan you walk right hundreds of thousands thousands and thousands of people you bump into everybody until everybody's on the phone and everybody's thinking about something else this person is getting married tonight this person has just got divorced this person just made a million dollars and just lost a million dollars but the funny thing is that every person thinks that what they're thinking about is the most important thing in the world and everybody thinks that they are at the center of the universe and this occupies them and everybody's in their own world the ultimate a place of multiplicity of place of not just diversity a place of of tremendous fragmentation and above youth vaccine it's already a different level because is down here below so you have your two realities you have a reality of nasa and you have a reality of hashem what's the connection you're one your name is one and who is like your nation israel which is literally it means a unique nation on earth he says now this is a guy a nation that's dedicated to reveal the echoed in the eretz that's what shabbos says well i don't want to be mighty miraculous everything becomes a russian so therefore it's it's expressed practically two different realities on shabbos you don't bring in from there you don't take out from them the two do not meet in terms of carrying one thing and in your shoes or album i can't move around things that can't be my very moment because this is a place of the public you know it's all unified you can move around things as long as much as you want you can walk around your house all day or another you can walk around all day then there are the intermediary to show you this which is the greatest topic of massage that's higher than us what's the concept we have with the concept that we're introduced to right in the beginning of arriving to fema voyages briefly what is this you have a khatsu akhatsu is a courtyard that's used by many people say a lot of houses go out to a courtyard and everybody plays ball there and they have barbecues there and they sit and schmooze there so halachically biblically searches it it has four walls it's a private domain it's owned by all the house owners so it's owned let's say by 50 families it's a shared property such as a could carry came the man said it already goes back to the time of allah and said there's a problem here technically but perceptively it's a rabbit it's a semi because this 50 family is using it it has the feeling of a public domain even though it's a private domain and therefore the treated it like a public domain they were also afraid that if we could we'll carry from our house into the culture people will come to carry from their house or from the khatron to shoshore because they're so similar the khatsar has the feeling the sense the perception of a public domain because it's so public a mother an alleyway is even more has the perception resource even in a more intense way because many courtyards which serve many homes lead out to mavia's two alleys which go out to the public domain so even though the marvel has three walls so manatees you need four walls at the fourth wall is enough but may not tell you the most [ __ ] there's three walls is enough so therefore you could carry in the mavic said it's too public everybody uses it from all the courtyards which serve all the houses everybody's going into the mother everybody's going to the alley and therefore they made a takana you have to put a lucky or a coyote you have to put a a horizontal or vertical beam at the entrance of the alligator which makes it like having four walls and you have to do what's called a ruvichat series or shitufi what is this what's this concept the concept is everyone using the courtyard or everyone using the alleyway all the courts using the alley or all the houses using the court all have to unite so we collect bread we collect food from every household in this courtyard we place it in one home so that means everybody living and using this hutzer has their food in one home where they can all go to that home and eat in other words they have steak in that home they have a place food waiting for them in that home so it's as though everybody is connected to one home and therefore it's considered a unified hutzer as though it was a courtyard for one family if i have my own courtyard that my house goes into it it's fine it's not a problem it's me and my family the problem is another household but when all of our food is in one house it connects all of us together that's the consequence an interesting story the laboratory said this story when he made the cm on a even a story about his father whose yard side he did the seymour his father's name was he was chosen to be a rav in a very big city in the ukraine called yakatrin islam after the bolshevik revolution they changed the name to the proper troughs because katrina's love was no good name it's named after catherine the great and of course with the bolshevik revolution the czars never existed they could not exist heaven forbid so therefore all the names had to change petersburg saint peter peter sorry peter the great had to become leningrad of course and the same is true with many other cities in russia including yakaton islam became after 19 after the bolshevik revolution it was chanted was changed to the nepa was there until 1939 during the stalin purges he was arrested tortured sent into exile passed away in exile in kazakhstan in 1944. in order to get this position he went to get smikha from different rabbis including some of the greatest rabbanim from the litur chevelle the lithuanian union even though he was a schneider sin he was a chabad khasid he was a grandson of sadaq but in order to be accepted it's such a city which had the demographics of different types of jews he went to get smith from the great so he went to the brisket the ghana going in who was in brisket lithuania passed away in 1918. he went to lodge you had the famous legendary rebellio maisel the lodger of he went to him to get smikha and the rebbe said he went to a few other gadoli israel to get somehow the custom then was they didn't just test you on the material they also tested you on common sense and experience when they believe it took snails and went to the brisket it was time listen to the story the episode story i guess you heard it from his father it was sukis and raphael briske is sitting at home wherever he was sitting and oblivious and liberated his father is sitting by and suddenly people come rushing in a a crisis what's the crisis it's sukis it's shabbos the sukkah was built in the courtyard and everybody was using the courtyard so they had to carry their food from their homes into the sukkah which was in the public courtyard used by everybody in the building they forgot to make an aruve khatseris before shabbos nobody can eat in the house because it suckers so they have to eat in the sukkah but you're not going to carry there was no way ruby had serious made before shoppers vos tutman what do you do if cayenne brisket turns to the blade yitzhak schneiderson and he says pascal nope itself makes their hot service what's the idea of various you collect food from everybody's home and you put it in one of the homes so they all have food in one home and therefore they're all like living or connected to that one house and therefore the khatta is considered one unified domain that's all if they're not eating together if they're not eating together so therefore the cuts are semi-public the homes are private the cuts are a semi-public how do you merge the two so you have to have everybody should have food in one house when they're all eating together in the concert the sukkah elena's marath prime love the answer agreed with the answer he got a smile a few years ago a few years ago i mean years years later gavriel the author of niti gavriel he was a talmud of the papirov so the nittay gavriel i saw he wrote a letter i heard this from him he wrote a letter to the laboratory that he found um and one of you is showing them i think are vendetta and gimbal says this i think the rubber wrote back to him that in russia they didn't have the media his father never had the mehiri but it's interesting he found them in a riven i think it's nothing we'll have to look it up so what's now we understand this concept halal the same thing they do with the [ __ ] what is the idea here what is the idea the idea is as follows place of multiplicity of fragmentation but then you have these intermediate intermediary spaces in life in yiddish we have three dimensions we have those things that are an obligation to do we have those things that are forbidden and then we have those things that are voluntary yeah a piece of food that's kosher i don't have to eat it it's not forbidden teeth there's a food that strafe i can't go there i cannot reveal oneness there there's food that's amazing that's where oneness of hashem is manifested but then there are those foods that are intermediary these called intermediary domains sometimes we say kadeshas stay away it's allowed to but you don't need it in other words we're rejecting the swishus we're turning it into issues that's like a karmalist that's like a khatsu that's like a mother we're saying it's not for you don't go there don't carry there it's like it's too similar sometimes we say you can take it and sublimate it and turn it into russian godliness can be revealed they're money money is not not a mitzvah to have a lot of money it's not forbidden these are the things the intermediary properties you could reveal god's oneness if you use it the right way you have to create the unity they have to create their rubric you have to create the [ __ ] from the voice because from the biblically but in human perceptiveness it's a seminar said treat it like and you need the aid of in order to be able to use it on shabbos and carry from rishi into the khat or into the mavi because then it's not being mighty mirrors on a deeper level and i'm going to say this very briefly because we still have a lot of material to cover that's the word adaf what does masekis ariven mean a reven comes from the word mixing taruva is to mix like el christa rufus mixtures or maybe a more accurate translation is merging that's what aeriv does you merge we merge the khasir the khasir is a semi-russia and we merge the khatsu into eroshus and we make it a completely private domain and if i could take from my house i could bring stuff to your house and from my house i can bring to the courtyard and from the courtyard i can bring to my house it's like an extension of my house on a spiritual level that rizal tells us aerov is made up of a few letters aleph you'd rejoice the first letter is iron the last letter is vase that's 72. the middle letters are ud which is you'd rage above 216. iron bays iron and vase is the gematria of 2 16 is the gamma tree of ah what's ayrev adev on the outskirts you have iron base shame av which is khasid the gematria of hazard is eight 60 so that's 68 plus dollar is another 472. in the internal aspect of aeriv what do you have sandwich between the iron and the base you have guru what makes the division of khasir it's really irish biblically but there is guru and aeria we have to connect an example would be marriage when you have a husband and a wife in a home it's arusha and yet they have different personalities one is more one is more one is more introverted one is more extroverted one is more artistic one is more business-like one is more abstract one is more technical and practical one is living in the in the heavens one is living on the earth one person is more shy one person is less shy one person is more abrasive more blunt one person is more sensitive one person is more empathetic less empathetic one person believes in boundaries and one person is more bohemian and uninhibited you ever familiar with this it creates conflict we have to bring the quesadilla together we have to reveal the oneness of hashem in the marriage so this is not like a regular issue a regular real rishu sarabham is a real public domain this is a seminisha is in the middle it looks like a issue like most of our streets but it's not a rush like but we can make an error there people make arubs all the time what is aeriv and you make an area of khatseris you make a shittu famous voice what is adrift is transcending diversity we live in a world of diversity so there is a world of fragmentation there's a world of diversity the world of fragmentation is not for shabbos shabbos but it has the perception of and it could cause conflict and contention because of human pettiness and small-mindedness so that who are sensitive to the human condition that sees diversity as conflict come and say we have to make an aerial we have to bring together both our middle east hashem transcends me this god is not god is simple undefined transcendent unity that transcends and therefore encompasses hustling we live in a world of diversity i can't escape my personality completely but i can make space for yours you could make space for mine i'm giving a metaphor of marriage as a semi-resource now bring in an aerith create peace and the same is true literally with a quarter this is what we do with different families this is what we do with different communities this is when a city where you make build an aid of in the city this is what it is you turn this city into halal through the lakhis the kitas the walls but that's not enough it's still like so you have a huge courtyard but it's a big city so you need on a roof cat series in order to in order to create oneness this is the beginning of massachusetts what's the beginning of the beginning of the beginning of the shabbos is what you'd see shabbos is about not caring from don't take the world out of a vision of actus and plunge it into the abyss of conflict of dissonance of separation you want to align yourself with the balabayas not with the place of addiction and yearning and destitution doubts what's the beginning of massachusetts how you make an aerial khatsiris and a [ __ ] of movayas which means you're expanding the consciousness and the limits and the perimeters of the urushios that even which have the appearance of versus also become a resource where the oneness of the reborn of shalom pervades that's the beginning of aeriven now come to the end of massachusetts what are the last words of shimon and the mishnah called is let's remember there's a border till which i am allowed to travel or walk on trampas i can go to the end of my city and then i can go 2 000 in each direction and that's the trump shabbas that's the border aliya ishmam gave us a special takana let's say i want to walk far on shabbos but i won't be able to so before shabbas i can go and place food in a particular location to which i could walk on shabbos and it's considered as though i was there on shabbos because i know i have a meal there and therefore i have a meal there and therefore i was kind of swissing there and it's as though i was there friday night and then i tomorrow shoppers i can go till that space and from there i can go another two thousand namas in other words the air of truman extends the territory where the jew is allowed to walk on champions what is it shimon telling us here makkim shaitirullah so you can't go further this is not your you have a border nonetheless i'm telling you that sometimes the ham create a situation where they say you can come into the shabbas we are extending we're opening up the possibility for you to go deeper into shabbos in other words the space of shabbos expands into a larger territory both in ayurveda the beginning of masak and in erev truman in the concept of truman at the end of the message however when we go a step deeper when we contemplate this one step deeper the truth is that there are two different dimensions in shabbos one is expressed in the beginning of edith and one is expressed at the end of massachusetts really they're not only different but in some ways they're actually opposite even though they both achieve the same goal what is the concept of shabbos we said the concept of shabbos is that it's the role of the jew to revolutionize the landscape of planet earth and reveal the infinite oneness and harmony that pervades the entire cosmos the entire universe the entire planet every cell every atom every nuance every nook and cranny of existence everything speaks and screams that is the essence of shabbos to transform the world into a place that reveals the infinite oneness of hashem in this goal in this ambition of youth to reveal the beratious barolo kim visarets through the kivoshavas kiwishavas there are two dimensions one is the isur malacha and one is the isra truman the israel is i'm not going to plant on shabbos i'm not going to ride on shops i'm not going to make a fire on chops i'm not going to carry on shabbos what is that called it's called hill shabbos hill comes in the word hollow which means making a hole making a cavity perforating the shabbos when somebody does a malachan shabbos what are they doing the person is filled with the holiness of shabbos a jew is connected to shabba is a jew has the ketucha of shabbas that shines in his or her soul and he violates that concept he violates that reality as we said before every mallach has might see mere i take the world out of the place of rashford and i bring it into order this is called you perforated shabbos it's like you perforated the lungs of shabbos you created a halal villibi you created a hole in shabbos that's malachan what is it says there's something called your space on shabbos wherever i am friday night when shabbos begins i'm koino i acquire my shabbos decker space if i'm in my house my house is my space my village is my space and outside two thousand amis are my space but that's where my space ends my border ends aliyat sees from kamehameha outside of that i don't belong and what if i do go out there it's forbidden i didn't do a malacha it's not connected to malachi israel that doesn't have to do with malachi and this is a fascinating thing if i walk out from my home to sarabham shabbas without carrying nothing wrong you could do it a thousand times on shabbos you can walk from inside outside outside inside you can walk back and forth all day and all night nobody cares how you walked out to your shoes and so what you didn't carry anything with truman it's not a malacha i don't have to carry something outside of the trump shabbos no nothing to do with that even if i don't carry anything the fact that i walked out of the tram shabbas that is the issue of shabbos it's a very different type of issue to put it in more spiritual abstract terms the israel of malachi of shabbas is mithanistan bringing the clipper in shabbos the israel of truman is mature and i'm bringing in shabbos in the clipper in the first case i am violating the shabbos i am desecrating the shabbos i'm creating a hole of perforation in shabbos in the second case what am i doing i am taking shabbos a jew manifests chabas a jew is shabbos why because every jewish soul is a helical every jewish soul is a part of hashem is a fragment of god hashem rests on shabbos the jewish soul is also shabbos you are shabbos shabbos is you hashem rests on champions your soul is resting on shabbos your very being is a reflection of hashem hashem rest sunshine you're resting on shampoos and that rest exists in a certain space that space is conducive for the gedusa of shampoos and when i go out of that space when i leave that muck whatever that makham is everybody has their own makka if friday night when shabbos comes i'm in a forest that's the space that i acquire for shabbos this is the space where i have to be on shabbos and when i go out of that space that's a space where the holiness of shabbos cannot be cannot exist it's a place where i don't belong it's a violation of god's will in a sense that is taking shabbos taking the holiness of shabbos manifested in the jew and taking it into a place where it does not belong where it's desecrated where it's violated there is sacred space on shabbos you belong there there is something that's called a space that does not belong to you that rizal calls it siddhi harizal it's called makkah on shabbos if i go out there i take myself which is the kedusha of shabbos and i bring it to a space where i do not belong and by the way that said with this we have a very interesting answer to a big question the question is raised by the martial rebecca concludes with a sore question without an answer the marshall says vyashlyash if he has an answer he doesn't tell us what the answer is and this is a serious struggle we all know him on shabbos all the 39 melakas are forbidden yamtif as well besides when it comes to repairing food so for example cooking on yamato if you're allowed or why the toyota says in paris to prepare food to eat on yam and this is a fascinating thing even though cooking is mama's forbidden on shabbos biblically on yomtif i'm allowed to cook why am i if it's not shabbos of course why am i allowed to cook because the tortoise says for what happens if i have food on yom you know where the food is the food is one alma outside of my troom one amma outside of my troom i might allow to go get it allah is no when it comes to it's not suspended wow it's yamtif it's a sunday afternoon it's jumped if i want to go get the meal i could cook i could cook no problem i don't understand bishop is an issue nothing on shabbos [ __ ] about human but alpine imam according to most opinions with rabona so that doesn't override yamcha cooking yamtev overrides the prohibition of cooking i need food i'm going to do all the molokasan shops i can't build on yumtuff can't ride on yamtif but i could cook a yum there's food waiting for me i can't go out outside of the 2000 numbers i want to go one arm or five i'm get the food you're not allowed you're not allowed but key vagus just explain this to me my show says explain this to me so shut my crashes the markets i'm working out myself i'm not carrying anything i'm not doing any of the 39 malaccas i'm walking out of the space this was not mutteranyam this was not mutheringham was what's the explanation explanation is two completely different genres the concept of allah says not to bring in clip into shabbos not to create a hole in shabbos not to violate the shabbos not to allow something to destroy the internal sacred space and holiness of shabbos the israel of truman is a different issue this year of communism i'm taking the kedusa of shambhas and i'm going into a place where the does not belong it can't belong there it it cannot thrive there it cannot be there this is not your space you don't belong in that space i'm taking out the kedusha to a space where the caduceus does not belong on shabbos that's the concept of common and this is two general themes that pervade the very powerful overarching theme of shabbos number one is eastern shabbos for example not to carry from or not to do any of the other 38 malachis what is that don't allow any act to destroy to obstruct to interfere with the unity of shabbos with the actress of shabbos with the mulvade of shabbos that's the beginning of the sakta irrevent this is the concept of what's the concept of don't go out of the border of shabbos and if you go out of the border of shabbos can you go back in very problematic and if you didn't make it to the border of shabbos can you go into the city it's problematic can you or can't you not this is the second theme of shabbos the first theme of shambhas is not to allow anything to destroy the actress of shabbos to be mighty from the second theme of shabbos is not to take the akhdos the kedusa to a place where it's going to be contaminated to a place that you don't belong sometimes you have a situation where somebody penetrates your internal life and destroys your harmony sometimes nobody came in to destroy but i myself don't recognize my borders i don't recognize the sacredness of my space i don't recognize that there are spaces where i belong and they're spaces where i if i am holy if i am divine if i am a conduit for kadusha's shabbos for the kdusha of hashem there's a certain space that's not ready for it it's not conducive for it i cannot be there i am shabbos i cannot go out there a jewish shabbos shabbos is shining in your soul the israel of malachi is not to allow anything to destroy your shabbos not to allow something to come in that will interfere with your core spiritual divine identity the concept of truman is recognizing the spaces where i can be in and the spaces where i cannot be in and this is very important in life how far i can go what's called my mukkam where is a space where i can be there what do i mean by me my khelikale kami mal i don't mean my ego my insecurities what's a space where i can be in and i can thrive i can serve as a conduit for god lawyers this space is outside it's not for you it's outside of your kadusa that's the concept of and that's the two interpretations in the passage is you shouldn't go out of your space shabbos you need a space the rest of the week i don't care where you go the rest of the week we live in a world where boundaries are blurred shabbos we live in a world where we focus completely on so you have to know this is your space of course from shabbos we glean inspiration for the rest of the week but champis is a day that's dedicated to transcendence to living in oneness this is your space don't let anything come in to destroy this space but don't leave this space where you will not be able to live shabbos aliyetzy is one interpretation then there's the ramban's interpretation ism according to the other shittus trom shabbas is completely rabbinic so it's not al yet say it's aliyoitsi don't take anything out from your space in the seventh day that's a different that's the concept of malachi shabbas that's the concept of it that's the concept of area of khatseris that's the concept of [ __ ] of mavoyas don't carry on shabbos don't take something out on shabbos that's melaka that is interfering with shabbos two different genres of shabbos tells us let's say let's say you went out of your tombshabas you went out of your trump shabbas within 50 namas or you never made it into the tombshabas you were coming from the other direction stay there you went out stay there even though you're in within 15 hours if you arrived you could stay there you can go two thousand arms but you can't get into the city rip shimon says no you can go you came out you can go back into your truck because it's within fifty namas what's the mach like this here what's the much like us let's remember what we discussed in shira number one the mccloykes is as follows if i go back into my space to mccoymay i left the trump shabbas right you remember i left the tombshabas okay now i should say in parenthesis i know some of you are thinking rabbi knew your innocence says that what your shimmer doesn't argue in that case if you left the hypnosis says you can't go back but the euro xiaomi clearly says that shimon is talking about both cases whether you left the city rip sherman says you could still go back and certainly if you never arrived misha could for sure go in i know this but urushima says it applies to both applies to both and by the way it could be rabinoyans and didn't even see the urushima it's a separate discussion he discusses it there in the sikhs but it's not for now it comes with shaman and says let's understand this shipment says even within 15 you're not going to go out of the truck yeah especially rebecca and hold that if you did you can't come back so you're for sure how loud right and if you did i mean you said it's it only says the shipment says if you're coming to the city you didn't do anything wrong you didn't make it if it's within 15 you can go in but to go out like even up sherman says you're not allowed so really taking him back in there taking him back in there is a problem it's a problem you're taking him outside of the tombstones even if it's only a suffolk because it may be within the trom till 15 hours you may be within but you also may not be within the trump so it's a problem so if you go into your space back to your makkah you're doing somewhat of an isr you're doing an issue at least it's a suffolk you're violating the issue of trump on the other hand what's the option option to stay where you are staying where you are if you left the trump chambers every moment you're there the kedusha is outside of its space every moment of shabbos you're in a place that's not it's not for you the katusha can't be there it's not a space for you you know when you're in the wrong space you don't know your boundaries you know you try to go everywhere and you don't belong there every moment it's a problem in other words the issue of leaving the troom is not just the act of going out of the tomb it's the result of being outside of your makkah that's the vart so there's two separate issues one issue we discussed last night more halal is shabbos the best of the prison explaining hey the concept of anik shabas that's why ayr of khasiris is a govaldiga thing when you're outside of the city it's not ernakshamus so it's a problem being there and there's an indian to go in besides that issue of ainik shabbas every moment you're outside of your troom you left that room you went out of my you're not in a good place you're in a place of clipping you brought your cushion to clipper so here's the question do you stay there at least you're not doing anything you're maintaining the old problem of leaving the tomb or being outside of the tomb or being deprived of ai next shabbos but you're not creating a new issue or you just go back in and even though by going back in you create a new issue but at least the extended length of being outside of the tomb is gone which mission does this belong in share it's exactly the same question do i immediately get rid of the sheriffs i don't want tumma i don't want to i'm going to get more tommy my guitar is going to get tommy my guy okay but at least oyster gato will get tommy we'll have to get rid of you got to you'll put it in the mikveh but at least there's no tumor or we say no no no no no don't add more tumor don't let the tumor grow let the tumor remain longer in the basamine until we find wooden tongues what's greater the rabbis it's exactly the same question if i go in back to that room i left it home and i go back in even if it's a suffolk but it may be that i'm violating the trump surprise says you're violating it once you're going into a place where you're not supposed to you're being admirable you're creating a new easter but you know what at least we get rid of the tuna at least you're not outside for 24 hours in a place where there's no way next shabbos if you came misha and misha yatsa in a place that you went into the clipper so you're being marbutum you're being you're making a new issue but you're not being mashed up you're not staying 24 hours in a place that you don't belong you're you're running away from that place doing the wrong thing you're not supposed to you're not supposed to go into this space but at least potter now you're back into a sacred space i you weren't supposed to once you're in this space it's a different avoider you can't bring it back because you're bringing back the clip but what you did it china always say no no no no no better to be passive and not to do anything so take you there but now you're not doing anything you're just there you're not going to avoid the shabbos rather than actively doing a new issue and that's like leaving the tom and the besa until we find wooden tongues even though the tumor is extended and prolonged but nonetheless it's not increased you don't create a nuisance number is the same question comes of shimmer and says because it's a suffic because it may be the truth it may not be the true i say better to do this to be my brother tommy than to be masha the tomah go back into the drum it comes to the nim in the bassamic there's the keener same question a bow or a knot you remember one knot will keep it permanent a whole shabbos will be safe wonderful but there's a problem it could bring me to a stuff it could bring me to a dirty rice it's a suffolk i'm not sure it's going to be me too that i put a cut or a bow but a boy you're going to have to maybe do again and again and again and again which one trumps should i say just do the not once even though you're creating a big issue or a suffolk big user could it could be a sufficient director just do that and you know what you'll get it over with amakaya because quantity is powerful the fact that you're going to be outside a whole shabbos is a big thing the fact that you're gonna have to do a bow and a bow and a bow and a bow is a big thing quantity trump's quality you say no quality trumps quantity and this is where the sherman changed this position by quantity trumped quality what do i mean he says go back in even though you're doing an easier and a new ease or don't be you're being marble don't be masha tuma don't be be marb don't be mashitum by nim and not i'm contradicting myself i give out share it strongman and suddenly by the kinner it's all it all changes it's all the same genre here you want me to do a dirac to avoid the rabbon on that i can't so suffocate here for sure that is trump's the kamas for sure and therefore do the bow and you'll do the bow again and again and again that's what that's what the shipment is saying if so we have clear that the last mission has all jointed the themes are connected the beginning of the mishnah sheriffs the end of the missionary the end of the mishnah it's all one theme it's a question of comes versus echoes which one trumps and your shipment has to bring the two together why it's not from chapter four chapter ten because he's contradicting himself in kamus and negros of course he has to bring together he has to justify himself and it also explains why he has to say two different stanzas the first case he's talking about about human in the second case he's saying a new vard by nimr tyson says it's exactly the same thing but of course we see now that he's also adding a whole new depth that the nim is different than the truman and therefore here comes trumped echoes and here by kinder egg who's trump's commerce now let's come to the next step if so we understand why this is the summary of massachusetts if the tactless of shabbos and aravind and remember riven is the essence of shabbos the essence of shabbos of making sure we don't take out from ursula which is the essence of shabbos if the purpose is a-riven the purpose is merging the purpose is creating a yeshu sayakidly why such a strange expression you really want to say they're just allowing you to do something that's rabbinically problematic not biblical says that they're really letting you do something that is essentially permissible so say hey mom ruva hey mamru hey mastrova hey me thiru these are common phrases in shas malcolm is because it's awesome which he says right afterwards why this real unique expression did you think about this question when you learned the gemara it's poetic right but you hear that there's something more come on just say what you want to say say malcolm you know why because it's not a real trom it's not a minute and even with the rabban and it's not mama real true we're not sure they make mistakes when they do this at least according to many many [ __ ] and the mainland to many [ __ ] those are all [ __ ] but alpine is that a bonan and the mela that are born and suffocated so they're making that's not what he says he says a whole different variety and tasvastaka says he's saying the same thing in both statements so why does he say it so differently and this is the end of the last words of the mission [Applause] shipment is telling us here the essence of aravind the rebbe said he's not he's giving you the essence of because when you come to the end of a masaka we know it's a big simrah sin why so most people say it's a milestone you learn through 105 104 blood gamara it's time to celebrate you finished that's the simple reason there's something much deeper that episode it's not just you finish the massage it's much deeper than that now you can understand the massage when as long as you didn't finish the masakri you didn't even learn the first blood and he gave an example take the word baruch bayes resv each letter is self-contained and each letter has a shape a meaning a number an aspect but when you bring together the four letters there's a whole new synergy from the bayes rage volkov together what if you take baruch each word in and of itself is rich with meaning he's pregnant with powerful ideas he spent a long time explaining what each word is saying on its own but it's for a different she you bring together baruch opens up what these four words explain which he discussed at length in the hadrian but again it's for different shia based russian blind every dafgy mario namaskar is gevaldic but when you bring the homosexual together from beginning to end it's taking four distinct letters and bringing them together it creates a word there's a whole new energy it's called the sum total is much larger than just individual forces being brought to put together it's the synergetic it's the synergy that's created from individuals coming together it's not just you have more letters you have a whole new light baruch that you couldn't have in the basin narration of the huff individually each of them is just a fragment of this light that's what happens at the seam at the seam of a massager the whole sector is redefined from the base gimbal etc etc it's not a 105 block it's massive of course this is addressing a certain type of learning and a certain type of person who's learning just get we'll make that clear the rebel was finishing this is how he began the fabrega he began the fabrega with this introduction what a c you miss right of course somebody who by the time they reached out of gimbal they forgot to have peace by the time they reached they forgot tilda for your tests and it's even hard for them to remember one thought okay so they need hazara many times but the concept you understand so the shimmer at the end of a massage is not just saying of art he's capturing the essence of it and what is it saying you know why you're allowed to come into the tomb shabbas if you left you're allowed to come back into the tomb shambhas or if you never arrived in the love when when shabbos came you ended up stuck before the trump champions you know why you're allowed to go in because you really are in the tram champions either you never left it because you're within 15 hours from the border or you already came into it because you're within 15 hours from the borders you already came into the shabbos in other words shipment is saying we are explaining what's you can't go out of the space where your kadusa dwells this is the space where you could live and your holiness can live do not leave this boundary there's something called your sacred space and another space is a space that's going to violate you you are taking your holiness and you're allowing it to be violated when you trespass these boundaries this is not a space for a jew on shop that's all if it's not your space but this is your space it's your space so we're letting you go into your space then he adds one more thing now he's shifting from truman into tying nuts this is one of the melakas this is one of the 39 malaccas which includes carrying which is the beginning of the masek so the shipment is talking about the two aspects of shabbos one is you now let it go out of your sacred space which is going to violate you and one is you know that's being mahalo so in the first situation he says but you're allowed to go into your own space because this is your space misha in the second situation he says you know why i'm allowing you to make a bow on shabbos because it's a schwa in other words it's not a malloch if aniva if making a blow would have been a toyota we would never allow it but since it's not a malacca it's only abandoned so it's the same concept of it's the same concept of ayre of khasiris why are you allowed to make an area of it's fine rabbinically it's a problem so on the basal mitosis i'm allowing it in other words mission austin shimon is talking about the aspect of truman which is taking the gedusa of shabbos into a space that's not conducive for the which is bringing in from the clip into shabbos to violate shabbos and in both cases he's explaining that in these situations it's not a problem because you're not desecrating the truth of shabbos because it's really a place of archdus it's just the rabbis made certain prohibitions and in certain situations they allowed you therefore to either make a bow on shabbos or to go into the tromso now we understand of course why it's two separate components one is talking about the concept of one is the concept of malachi it's two completely different concepts on shabbos we also understand the order he starts off and then he starts off and he finishes with swoos said the rabbit to say there is seems off why what was the last mission that you just spoke about on cuff base nima so what should he say first and of course speak about the which you just finished off in davikov base and then go back to daphne base which is truman why does he change the order he said because if he would have done human at the the reason it's even called right it says in several it's like you go from the end back to the beginning you always go back to the beginning so the end in the beginning is always connected if he would have finished with shallow nostril look the beginning of the massacre the end wouldn't be connected the beginning is talking about malachite the beginning is talking about which is the concept of ayurveda which is the concept of eight zombies he wants the beginning of the message at the end of the massacre should be one and interconnected and integrated so therefore he finishes the message with the words what's the nikuda in both statements of rip shemin that the jewish person was charged with the ability to turn the world into arush to be able to reveal and live with harmony and not with dissonance in other words that you can create or issue in your environment in your home in your space by living shabbos and not doing the malach of shabbos and by remaining in the space of shabbos which brings us now to the big question maybe the biggest question and that is life is so complicated life is often tragic and sad and painful and difficult we have trauma some of us have been abused some of us endured pain and endure pain the world is filled with doubt and confusion and uncertainty there is so much toxicity inside of me and outside of me do you really believe that this is feasible that this is a goal that can be reached isn't all of this fantasy nice poetic romantic abstract fantasy at the end of massachusetts the master of premier satyara the author of safe razor which means light the one about hunter gemara says your shipment you could lean on in a moment of stress and anxiety and difficulty comes up shimon and asked to address a big question is all of this even feasible is all of this even practical the whole massachusetts is ultimately about sacred space the whole ay raven is about borders and boundaries and space whether it's the boundaries of series of shots of rosh or the boundaries of aruba truman but it's all that concept there's a space where you belong in there's a space that you don't belong and how do you measure that space all the concepts with the ropes and the cadre and baharim and khamir man how many times you do it and if there's a city and if there's a village and if there's a house here and there's a mountain here and it's a triangle and it's a square and it's a rectangular and what if there's a valley and what if there's a mountain what is all that what is all this it's all a question about identity boundaries of identity what are the boundaries how far can i push the boundaries of my identity without losing it that's a riven of the sector that's dedicated to boundaries and space where do i begin and where do i end and how much can i push the boundaries of my identity on one hand i want to expand on one hand i want to affect the world i want to hunt i want the world to enrich me and conversely but i don't want to step out of the space of oneness what are the limitations that's the question and on both levels bringing outside of shabbos into shabbos and violating it and bringing shabbos to the outside and violating it and tarnishing it and all of aerovent especially shimon and native is an intricate limitless conversation meditation discussion debates and disputes about the borders not just the physical space but of spiritual space existential space and every halacha is another reflection on the borders of identity on the borders of existential oneness because of that delicate interplay in judaism between infinite expansiveness and structure and limitation the ability to appreciate that real infinity can be incorporated in our world only within a world of boundaries one of the most difficult concepts for real spiritual people to understand for real bohemian is to understand consistency perseverance is the soil upon which creativity can grow discipline and structure allows for the human being to become a conduit for infinity in a physical and defined world arab yes in god's world there is oneness from one became many so that we make from many one but how do we make from anyone and can everything be one or are there things that can be incorporated and things that have to be rejected great question this is the focus of shabbos and the focus of aravind comes rip shimon at the end of 18 and is troubled by this question isn't this audacious isn't this fantasy isn't this too big for me and shimon says these words i want to tell you something the world that was given to you belongs to you we did not give you a world that belongs to somebody else we gave you a world that belongs to you beratious barolo kim vasaret say hazal and rashi quotes it what's betraysha's being racist the purpose of the cosmos is interwoven into the very fabric of reality truth is not superimposed on reality love is not superimposed on reality spiritual emotional well-being and harmony is not imposed on reality this is not the romantic fantasy of some person of faith who wants to be a hopeless optimist purposefulness is integrated into the very fabric of existence that's what aenoid you know why you can accomplish in the world whatever you need to and whatever you put your mind to because it's your world the world senses its purpose its purpose was to be transformed into a conduit for the divine infinity nisab says parshudalad wanted a deer a home a dwelling place in our physical world our world our bodies should become conduits for divine truth they have given you your world when the telling you about all these spaces that you can incorporate in your tomb shabbos all these spaces that are conducive for your holiness and all of these realities that you can incorporate in shabbos to create a larger they're giving you yours this is yours it's yours for the take don't be apologetic don't be spineless don't be afraid of your trauma don't be afraid of your depression you were created to be successful you were created to be happy you were created to change the world you were created to light up the world with your grace beauty resilience faith hope authenticity wisdom and infinite divine power it's yours for the taking it's yours it belongs to you but ages which i'll tell you which free israel you weren't created to be miserable you weren't credited to be apologetic you weren't created to be spineless you weren't created to be a loser you weren't created to be a nepac case you weren't created to see yourself as a helpless victim trying to heal from your trauma you weren't created as a traumatized victim you're a helicopter you're going through challenges only to flex your muscles to bring out your deepest light this is your world sedinweld sedinveld this is your world it's your life grab it seize the moment embrace it with both arms take on your day take on your life with courage with passion with gusto with oomph it's yours for the grab grab it what does the gemara say in ayrevin this world is a wedding grab and eat grab and drink the gemara is not saying to go to the smokers board and start grabbing your food what the gemara is saying is take a hold of your life with courage don't be inhibited don't be spineless don't let fear dictate your choices me shallach no luck the world is waiting for you the world wants you it yearns for you to place your mouth on the mouth of the cosmos and the clear together yes sometimes we say kadeshas sometimes we say behold as the governor says which the mufashim of struggle with but we can understand it based on our sheer and that's the deeper meaning that yorushalmi says in aravind why did the hammer make all these arrows why why did they do it and the answer is shalom to make peace between families between neighbors between homes i can eat by you you can eat by me we can socialize we could connect we can schmooze we can take a walk together it's not so precious some in the house we can visit family we can etc it makes peace it creates a sense of community of oneness of camaraderie the rebbe said is also a deeper level hazal tell us based on apostate mislead who is the ultimate neighbor the point of the arab is to make ultimate peace between we us and our neighbor our divine neighbor in other words to reveal the oneness of the world lassa's shaolin says and that's why they're shabbos is is a celebration of military victory near shabbas is nair of shaolin rambam ended with his hanukkah based on the gomorrah and shabbis and therefore if you have only one candle shabbos or chanukah shabbos gets it shabbos is part of toyota the whole turtle was given to create peace in the world and especially it's emphasized by nearest shabbos what does it mean taro was given to create peace in the world the first piece it creates is within the human being between our various forces to be able to make peace to be able to create space for every part of ourselves i don't have to amputate anything because it's part of it you don't have to get rid of anything of it splits me within me and between me and the people around me and between me and the world and between god and the world losses shall in boiling between the spirituality and the physicality that is the purpose of aravind and yet the last mishna says you worked through shabbos and you worked through ayrevin and suddenly suddenly there's an impurity that shows up in your basement it didn't come from you you worked on yourself so hard but the rebbe said in the world there are messianes and in the world is tuma and suddenly in your base hamiktas in your holy dwelling place and your shabbos there's a charizard there's tomah some people he said run away mishna says no kula alm everybody says you have to deal with the sheriffs you have to take the sheriffs out that's part of your slices don't be afraid of the shareds there is two men in the world so there's something that comes from the nakhon don't be your fit everybody holds you have to take it out but there's a much like us how do you take it out does your birthday one [ __ ] is right away get rid of it even though you're your avenate is going to become tummy the other [ __ ] is no no no no don't get close take it out with wooden tongues that ever said there's two [ __ ] in life one [ __ ] is don't get involved with the sheriff's even though it's part of your life and it's in your animal consciousness try to remain aloof don't deal with it don't get involved with it miss naval can i say until you find a way you'll find wooden tongues that you can get rid of it without bringing tuma into your garments but then there's another shifter that says don't delay it even if you have to be matama your garments get involved it's too shittish in life there is toxicity in my life do i ignore it do i somewhat try to transcend from it and let it be and don't deal with it even though the tumor is there but i don't want to go there because going there is painful and going there is going to affect me and he explained it's not going to affect your essence when the garter becomes tummy the queen himself doesn't become tammy because the atom of a jew can't become tummy but the levushim will become tummy if you deal with it so some person says i don't want to i don't want to get entangled with it it's going into a painful place i would rather remain aloof let the tumor stay until i found out find a way of getting rid of it the other [ __ ] that says no var of zachariah and get rid of the shadows right away even if it's going to affect your level you have the power go and get rid of the shadows right away a little veil of when you have this situation it's very easy to get afraid sorry if shimon finishes the mission and says let me tell you there may be a sheriff's in the basement you should understand this world is not a world in which there's real conflict between two man tara it's not like tuma has a sign and tara has a side katusa has a side and khail has a side good has a side and evil has a side no that's not shabbos it's not irreverent means it's one anoid this is not a world of real conflict between two sides there's only one side it's the side of goodness it's not part of you is sick and part of you is healthy no you are healthy you are wholesome the challenges the illness the toxicity is there as a catalyst as a springboard to bring out a deeper form of anoint mulvader it doesn't mean it's not painful but never doubt that it's me shallow of the serum and he said the debate about the sheriffs existed throughout many generations but it only exists when there's still a lot of time and when there's a lot of time i can ask the question do i let the tumor sit and simmer stay and i remain disconnected from it i try to or i say no i have to confront it and extricate it and get it out of my basement good and legitimate debate he said now there's no time left now we have to reach the place of israel avi menoritz where the sheriffs will be removed from the world the spirit of impurity hashem says i'm going to remove and therefore now our duty is that each and every one of us has to get down and help every single person beginning with ourselves to get rid of the sheriffs to eject the toxicity the depression the trauma the negativity the self-loathing the shame the sense of this immorality and the impurity and even if that means i have to go down to your space and i have to go down to my space with my guard to my belt i to throw out my belt the lifeguard has to stretch out his belt his rope i have to stretch out my rope and take the shirts and help the sherids go out in other words i say that the camous winds i don't want to delay the tumor i don't want to say let the tumors stay but i won't make it grow vives are kharan but get rid of the tumor help people get rid of the tumor help the world become a place of history in other words kamus prevails over echoes and he said that's why the rabbi and marebes taught us that this is the era of ya futsu my name is this is the time to bring yiddish kite to bring the plymouth of yiddish right the heroes of yadishka the godliness of yadishka and bring it everywhere and bring it to every person and bring it to every part of yourself and don't be afraid that there are certain people or places that are off limits spread it without hagbolas and you might say but there may be shrads in me i don't want to get close don't be mashed the tumor in the world don't delay tuma in the world where hashem is waiting that we turn the whole world into a deer elias barak into the ultimate dwelling place for hashem when the whole world becomes revealed to become the true yeshus that it always was the private singular domain the domain of oneness which is going to be revealed when mashiach comes he's called melak me the king that peace belongs to him because his function is to create ultimate peace and harmony between heaven and earth between soul and body between humans between communities between civil and all of civilization and humanity between all of the universes and ultimately between hashem and the world a truth that will be revealed with the coming of mashiach and the ultimate thank you very much take some questions so why don't we do this all six days [Laughter] why only on shabbos i think i alluded to it right hashem wants us to live in a world of virtuoso and work that through and then shabbas we bring it together we bring it back to we don't live in a world of heaven we live in a world of malacha we live in a world of creativity of multiplicity and then we bring it back on shabbos when hashem created the world did he really take something from russia and carry it out into the excellent yes that's what ayan liesha's pre-creation was all oneness all nothingness there was nothingness right no thingness nothingness is no thingness there was no thing it was just hashem's infinity and what did he do he took out reality from rishu sayaka and he carried it out into russia into a public domain where there's distinct forces and distinct people and distinct world and distinct realities creation was the act of mighty mirror what's the resting of creation what's the no carrying out from richard's territories it goes through it we don't bring it into rishikesh what's in your album doesn't come in doesn't come in because shabbos is wondershares and we don't carry it out from that that's the opposite of creation creation was the carrying out from yakitori and this of us we don't carry out from so you want to say maybe this is only tremendous tremendous but still if truman arises is the same in the kuda yet so it doesn't answer the question it's interesting to you but i think means you're violating shabbos you're violating shabbos we touched you're making a hole in shabbos but what does it mean you're making a hole in shabbos perhaps there's taka two ways one is i bring the isr into shabbos i bring the clip into shabbos and i create a hollow a hilu in shabbos right i'm poigman shabbos i write i make a fire i'm poignant there's a duchess of shabbos in me that's mayor in the in the soul of a jew and tanya pereira involved there's a whole area waianae he doesn't even know what champion says the shot is that this is the kedusha of enough that shines in his soul and his being mahalo and perhaps when he goes out it's a different form of hello shabbat not that he brings the clip into shabbos but he brings the champions into the clip he takes shabbos outside of the place where it belongs so that's another form of hilo shabbas perhaps perhaps that's the vote next question okay good question says yikanes right that actually feels means you're allowed to it doesn't mean you have to according to the rabbis of art it doesn't mean you're allowed to it means it means you have to it's a good question so somebody asked us to dab after the seam and he said it's not postured that economist means you're allowed to he says he never saw this way or that way maybe economist means you have to i know we all translate the economist means you may go in but he said it's not so partial maybe economist means you should go in but even if it doesn't even if economist means you should you you may go in there's a big question there why would the ham allow you to do something that is at least a sufficient rabbana it's clear from the first language in rashi that tesla amis is just an approximation it may be less even the second shattering ashi the miri says clearly in many cases it was tasva but in some cases it wasn't so why would they let you do something that's esophagus of the rabbana unless there was a mile in it there's absolute there's a need and a malayus in it so any way you twist it you cut this means there's certainly a myelin going in there's certainly there's certainly something advantageous about going in certainly right okay you're asking what's the master what what's the hidden it's not a problem rip shipment says you never left khom that's wrong your shipment says you never left kum shabbas but if shiman still believes there's a problem going in he's just material vahraya rabbanu join us and passkins that the shipment holds that you're nalaaru if you went out the mazette from the tomb shabbos even within 15 hours you're not going to go back if it's within the troom why don't you allow to go back so you'll say well we're giving him a class but he didn't do anything wrong it's in the trom so why do you not want to go back you say well he violated the marker so because he violated the marker therefore therefore you're giving him a knock when he didn't do anything wrong so as the kharaya that sheman holds that there's a problem with with with with being with being outside of the tomb even within 15 arms and even though you're a xiaomi who says that even if you according to truman if you left you could still go back in and 15 ammo also hold your heart is not going to tell anybody go past the trump shabbos as long as you go within 15 hours i'm sure you never said that why why not it's a mistake so go further if you know the truth go further so you say well shimon is afraid if you go further he may go further fine but a guy says i'm going rub someone doesn't allow that for whatever reason but it's an issue so therefore going there is an issue it's some problem it's some issue next question you're asking if the whole problem of staying outside is because there's no enoch shabbos there's no inaudibles so then i understand that if it also exists because you're missing shabbos because you can't get into the city got it based on the priesthood the best inside decay but if the vert is that you went out for that you went out to the clippers and staying there is staying in the clippers so meesha there's no iser there's no israel mishaksha because he didn't go out so if he didn't go out of the tomb so there's no easter and stainless why would the men have to compete between the two emmas emes but the void is partial if the shipment is mate that somebody who was over amazing and went out he can go back certainly he's not going to be mahmoud on the sadiq the guy who was over amazing and went out to the makama clippers i let him go back and the guy who never did anything wrong that sadduce you're not going to let him go in that doesn't make sense next question why doesn't it shimmer allow even somebody who went out of the shabbas he went out 50 amis he could still come back because of onik shabbas you're saying if oink shabbas is such a big deal and if he stays there there's not going to be an ironic shabbos or he's going to stay in the place of clippers so even if he's outside of the trump shop as rip shim as research should come back he's doing in his circuit he'll do one issue right but he won't stay outside well shimon is not changing there is a don't go out of trouble i'm sorry there is something called the border so you'll say but if he went out he went out he should he should uh he should come back was inexhabit well he left the trump shabbos even if it was beshogging they took him out but la payal mahmoud is of shabbos if you for sure went out of the tombshabas said you can't go back in i know there's a problem of ironic shabbos just like you have other allah's right you climbed up on a tree pasha to seoul de la chutze you say enoch shabbos shabbos is not doing everything it depends also what the level of ernest shabbas is this is all discussed in pisco there is an issue called human that they're not changing they're not changing and it's not only the even but the avid even with the evidence right even if it happened already and the same is true it's not even his fault he didn't do anything but there's something called shabbos you're stuck in the forest of camp so sorry stuck in the forest you know they're not going to start changing all the halal has because of this so that's not the camera it's the issue of truman that's it it's not you say yeah but this the commerce is going to be outside it's not going to have any shabbos i know that but there's an israel called human there's an israel called khumen just like you'd bee's mill right if he's outside of the base mill he's outside of the tomb here the shipment is saying something else shimon is saying that's the vart it's michela it's a suffix it's it's he's not outside of the maybe he's outside of the tomb like i said maybe yeah that's true that's why it's a problem not a simple thing but maybe he's not so me shalom so here they were taka lenient and because there's a swear of inaudible and there's as far as they don't want you to be outside as we explained so therefore they let you come back in michelle's you're asking another question that over here it's only a suffic it's a suffix maybe tesla maybe it's not so if it's good if it's not whom it's not but by an even shiro what's even the havamin over there he's tying a knot so what's mccloud the connection over here it's a suffolk it's not kamas energus it may be it maybe it's not kamas and x it's indian of suffolk good question but back sure it's also the same thing when you tie a knot it's not a direction it's a suffix shema that's amazing of an end what does arievan say at the end it even says at the end what's the lotion of the gemara the lush we're not sure if you have in mind that it should be permanent and you're not going to undo it it's going to be kantos but if you don't if you say i'm tying it but tomorrow i'm going to untie it within a week or whatever it's not a kaching it's not so it's also a suffolk so it's also a suffolk so mad so just like by tomorrow says because it's a suffolk the camous prevails over there because here you could say the same thing let the commerce prevail over the echoes and do the even though it's a suffix so it's mama's the same gathering on the typhus and this rip shipment is mosby now it's a derisive versus other abundant have a beautiful night mazel tov once again those who are continuing we have on the shiva.net we did a shir we did shiurim on the first predict of sachim and the last predicament including which is one of the hardest suggests in shas the end of massachusetts first period on the yeshiva.net you could find the sector and of course i'd be thrilled if you join us in those journey those assured that were given a few years ago