Transcript
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Okay, good morning everyone.
We're continuing mishah.
Today we begin what is called
mam kadish
mammad. What is
that is the summary based on the
other regarding the laws and the
the
uh rights of first opportunity when it
comes to kadesh.
So, we're going to
be reading it. We'll see. We'll see how
uh far we read in it. But let's begin.
It begins in the beginning of
there are five distinctions when it
comes to saying
someone saying kadesh for a relative
during the Shiva during the first seven
days.
saying within 30 days
and within 12 months of
the day of stopping
and then
all of these five categories have a
separate status unto themselves.
The logic, the rationale behind these
different major says it would seem
they're founded
founded it based on the extends during
these different periods.
The saying of kadesh is a protection
from the
during the shiva the person needs more
mercy and merites
the yard. What's the logic of the
yardite? So Shiva we understand we
understand we understand each of these
uh each of these units of time have a
certain that you need one needs
protection from the yardite is for two
reasons
either it's for the sake of the the
mazle of the
is weak on that day because his relative
passed away so The ael needs the kadesh.
The kadesh is on the yard side is for
the
which is very interesting that the
purpose of the kadesh is to protect the
amm. Let's see
the alf
explains because on that day their mala
the mace to a higher majga
therefore they investigate and they
analyze the son
if the parent should be promoted because
the and the ben are like
and through the mass of the ben the are
misalah So says the needs the kadesh.
The kadesh on a yard side is not for the
mess. It's for the because the is
scrutinized that they're giving the
parent a promotion but maybe the parent
is not worthy. So the needs the or
that it should be a for the father or
mother to protect them and to or to
atone for them. What's the meaning of
between these two reasons? The ders
brings
if a yard pushes off aim
or he's only from one kadesh. In other
words, we know that only one person is
supposed to say kadesh. Nowadays
um for whatever reason everyone likes to
say kadesh but only one person says
kadesh. So the question is a yard site
has priority over a benchm but does he
completely push him away or only from
one kadesh if kadesh is for the nifer?
So then the
yard side pushes away the bench
but it's for the it only pushes it off
for one kadesh
that the yardite only pushes off the
from one kadesh. Okay,
the continues
and the day of that's the day that stops
saying
the we give all the
since they stop a month early
because they're so to speak on a month
we give them this priority
For this reason they only take
precedence
over
the only takes precedence over theesh
but they don't take precedence over a
yard sight and a bench
because they don't get anything
Because anyway they fundamentally come
before the
we only count the shiva and the from the
day of burial.
Even though let's say a person died and
he wasn't buried until a month later,
the shiva starts from the
starts from the
we don't count from the day of of demise
and not from the day that a person found
out about the death.
The main fire of the of the oven of the
purgatory only begins from the burial,
not from the death.
They they rake up the heat. They turn up
they crank up the heat from when the
burial is finished, not from the misa.
Therefore, the shak says since the
we do not the says we don't say
let's say for example on shabas
as this is in contra distinction to the
taz that shabas before the kura we do
say kadesh but we pascan like the taz we
pascan you do say one does say kadesh on
shabas before the kura the past like the
and the explains there are many other
midas before like the Z says also the
moisha even though normally is like the
shak here he goes like the taz that the
kadesh helps that um to save the nifa
from some form of ganam
the bura already said earlier
of
that that if the son is in but he gave
it over to the
he's allowed to go to and say and for
sure on it just he doesn't push away
other and that's
that the should say kadesh
and the gash says the is to say kadesh
on for the it's just he's not the kadesh
of others and And that's of
which that it's
like the not like the
okay in the in this
the yard
the yard site we calculate from the day
of death
not from the
Although I think maybe for the first
yard site if the kura is more than one
day away from the misa then you're going
to count
from the
because of yeah
it doesn't matter if the was by the mis
or only by the kura
even in the first year.
However, in the daru number 16, even if
the yo is many days after the mish will
say later on
that in other years the yard site goes
by the hamea but legab
the yard side in shar that's so we saw
before the shiva and theim
go by the kura
not by the mis. Why? Because the dinum
go by the kur and therefore aos goes by
the kur yard side goes by the misa but
in sha if the kura is more than a day
after the misa then there's an Indian uh
to do the the yard site by the because
of a okay
the day that you stop kadesh
it appears that you can from the day of
but so in other words in terms of
stopping to say kadesh it goes by the
but if there many days I guess 11 months
after the hakura but if there are many
days between the misfur then you go by
the yamaha
the dish brings something very
interesting
He says in the original printing of the
Mishabura, the gera was if there are
many days between the misa and the kura,
you follow the kura
which is which the duro asks. which is a
question because that means he's saying
that you always are
even if there
in other words like this in the original
printing of the Mishnaba it says like
this
to
the go and the original printing of the
says
then you don't
which is a question he just said in the
words before that you do
so was
even if after many days
which is a
because that means the people who
remember that the yisa was earlier
they're going to think you're saying
kadesh for more than 11 months and
they're going to think the father was a
Russia
says we're not we don't care and the is
like
But I don't know why the daru is not go
this way. the is like the bir that if
there are many days between the kur and
the misa you go by the misa I don't
understand the ga of the ders I don't
think I I would go with the ga of kvki
and moa feeinstein that when it comes to
the ys stopping to say kadesh it's 11
months after the kura
by the way has to change another word in
the Mishna he in the
look at what we have now the way our
dear I don't know what addition you have
the way the is
that how do you calculate when to stop
saying kadesh
so the isma that you go by the
but if there's a long break between the
mis and the kura then you only go by the
misa Uh
Ramosa says no that's wrong
and you have to change two words. You
have to change
and not but not but. He started off by
saying you always you go by the vur
even if the mis is even even if the kur
is many days from the you still go by
the moisha is changes two things that
make a very very very big difference
he changes the word to and he changes
the word misa to and that'ski's ga and I
don't know why They didn't have it this
way.
I guess in the original printings of the
Mishna it said
and the question on that is okay we
already said that we already said you
always count from the
so therefore they wanted to change it to
so says no keep it and change the word
and I think that's what we do that you
say kadesh from the yim
under all circumstances is
yeah. Okay, Rabbi said we'll hold it
over here.
Recording stopped.
