Im Netzura | Rabbi Dr. Aaron Adler

we're going to do a poem that we're not going to do a song from but we're going to do something that has to do with Shabbat anyway so as usual the chir are dedicated in memory of welcome back um I I had this on one of the pages earlier I've made reference to it but we didn't really do it the uh the issue is hosana it'sot so we're a little bit far away from sukot but you'd be surprised you know time flies and um my wife just stopped saying Kadesh for her mother and soon bit Yard can't believe a year has pass uh it's it's time moves very very quickly I used to think just airplanes fly but I found out that also time flies and and that's that's the way it is the um so it'll soon be suot that's all you'll see we'll take take a deep breath what no we're not skipping over PES we're g to have PES we'll have sh we'll have and bingo we get to and besides aside from the Mitzvah of the seven species we also have the addition to our called the now as the words mean please help us it's a supplication it's a plea it's a scream it's a cetch you knowu in modern Hebrew so what are we asking to help us so the mishna tells us in the second par in the first I'm sorry that we are judged for rainfall we're judged for how much rainfall we're going to have during the season so in essence the the season for beginning of rainfall of the new year begins on the first day of now we know we say G on the last day an opinion that actually says we ought to begin on the first day of Rua says the last day of suot and the reason is you don't want a to take note that we need rain on suot because we don't want rain on sukot we want to sit in the Suka and not have to run away from the Suka because of rainfall so we delay the until where there's no longer a mitzvah for sitting in the Suka of course there is a r Mitzvah to sit in the Suka on because of of except that so if it's only RAB and is does not sit in the Suka who cares if it rains on right so that we have the so there the great pan we're gonna get them in a moment razar kher RAB elazar kher most probably of the seventh century erit Israel and why I say most probably because there are those who think that he is somebody to be associated with one of the T in the mishna Raba and some say he's actually later in the the 13th century so there's a whole as they say in Chinese GF there's a wholef there's a whole issue of when he lived but most people put him at the seventh century he's quoted by Rashi so he certainly can't be the 13th century the um see he's earlier than Rashi okay Rashi is the 11th century the the um Rashi is even earlier 11 the late end of the 10 yeah 11th century Rashi correct so so R KH is earlier and most probably seventh maybe eth Century whatever inherits Israel one of the most prolific and famous poets that he shows up in our kote he shows up in our he shows up in other uh holy poetry that we have and the hosana the entire package of sh that we know that on day one we say one stanza and day two another stanza day three another and so so so so on until shaba we we say seven stanzas and each stanza you know we take the lul finess we walk around the beima there somebody some gentleman is holds a sa in the middle and on Sha the customers take out all the just to upgrade the experience and we're going seven times around all that is mikdash in the mikdash they would take the and they would go around the M once every day on sh seven times and they would drape the M with and that's the story in itself why it was just aot but I'm not gonna get to that now so this business of the around the inash becomes the around the the table that we read the SE T and the SE T is there to create a bet mikdash feeling it's to simulate on some level a a bet mdash feeling you know simulation doesn't have to be exact right so I have a flight simulator home on a on a computer it's not exactly an airplane but uh two weeks ago my son went to Madrid to sit in a simulator that rocked and and and made noise and everything that simulated everything you should know about the real thing before you go into the real thing so there's different levels of simulation so the simulation of let's say the the the um bet mikdash as if to say that was built in the second B mikdash era in Alexandria B known as beo there was a carbon copy of B mikdash built and it's a history in itself mentioned in the mishna in the end of that was a simulated mdash who looked like mikash they did everything that b mikdash did and the question was you know how the related to such kohanim who are functioning outside the framework of the mdash so you can have a simulated mikdash on a on a perfect level level but you can have a simulated B mikdash on a very very low level so that's what we do we take out the seph Tora some gentlemen stands in the Middle with it and we simulating the bet mdash we're doing the as if it's mdash and it's all if you remember what was done at the time of mikdash and in mikdash they went seven times and we go seven times and and so on it's a little bit of a freelo to but not necessarily so that's what we do with at Ro now what we also do as we go around we say the because the beginning of the teaches us that the what's behind what governs the Mitzvah of the four species it's an indirect prayer for rain we take four of the one nice fruit and other things that grew one the date palm fruits is also palm and other growths and vegetation and Greenery the hadash in the AR but all four require ample amount of rain for them to grow nicely so we that's we're taking and therefore if the Rog is dried out it's from last year or the the the ARA is already banged up it's like a Kap as we say it's banged up you can't use it you have to use fresh that's why the mishna says they're disqualified you want to show take a look at the these beautiful pieces of vegetation and fruit this is what we want for next year get a good idea now I'm not saying the word rain at all the word don't say a word because it's first day second day third day of su we want to sit in the Suka and that's why we delay don't say that the first six days first seven days don't say it we say it on the eighth day where you can sit in the you don't have to sit in the so fine so um you have uh you have this indirect feel of for rain but what we do is help us help us and the words that I use isana it's two words we call itana it's from the word so is also so many times in we have this in that should help us in the of in the of in the of abah of in of yov in of his great name I mean we say [Music] also and KH who composed the entire poet poem of hosana and now we just slice it up until six compon of parts for the first six days and then the seventh day we say them all and except for Shabbat that has its own poem what we're going to do inana basically is beg a for ra so in the first day it's all just just listen to it these are the of day one and it's it's all nicknames of characteristic the second day it's Le has 70 names of but the poet here just used 22 because he's doing Al it's all and what we do is we [Music] say this all begins when the starts help us in the name the name of your you those first four lines and then we get going with the you have to know how to keep them fresh so the question is what's considered dry so on day two halachically it's not no dry yet it might be dry by the seventh day if you don't know what to do with it if you take it out every day and you put it in a wet towel and put it in the refrigerator I guarantee you B sh RAB it's still going to be fresh dry is brittle BR dry is when when it when keep it keep it in the house for three months and break it you'll see that's called brittle is dry okay you know if if but many people change their aravote two or three times during uh suot so that it's really fresh and to say to the hadasim they remain pretty fresh of course if you just put it in a little vase of water each day it's going to remain fresh and so on the Lula finess stay fresh for the week anyway and so on Yi so so each day we do something else the theme of the second day is and mikdash the third day the theme is these all phrases that that that tribute to and then we get back to where does that come from so it's it's you can see that this second third it's actually the fourth day is already reflecting the that we include and then comes the next one is this we say on for for mankind not just Jews need rain human beings need rain animals need rain and so on and so on so on so on and then the we turn to the land itself which God forbid it can the vegetation can be ruined the agriculture could be ruined with all kinds of things that can happen means a [Music] curse and so on be grasshoppers can be all kinds of things that happen on the field that can ruin your crops so we prevent prevent prevent prevent a c and d so it all has to do with looking at the coming agricultural year the rainfall and the last one they do on Sha is a in the ofu in the of of Jakob but it's all poetic for for theu who was thrown into the furnace that was the the medish that talks about this Le man that's yov battling the the Malik and so on and so on and so on and we get to those where you have to cry believe me you have to cry the that destroyed your city it's a powerful powerful poem and that's where in the asaba series that's that he he decided to use as I don't know why because he wanted to because each one ends up with a rhyme scheme so this is his rhyme scheme using H and it's the last day it's a shaba and it's the last Haka and on the there was it could be yeah fire is the opposite of rain okay but say that created the sh the Shay is a contraction of two words so fire is good in certain circumstances and may is good in C circumstances and fire is destructive and water is destructive so we want rain how do we say it in its time and if you go to a you know but he they say right right yeah because we because of cultural integration I heard it I still continue saying that's right so now on Shabbat you're not allowed to really DAV in the spirit of of uh of what's called supplication shabas the whole Spirit of daving is different so therefore we don't have a h because we're not holding a lul on Shabbat and therefore we don't take out the T because we're not uh doing we not we don't have to simulate the mikdash but nevertheless nevertheless there is a that simply says should help us the of Shabbat we're keeping Shabbat today all right so remember in the old days in tax forms there used to be a short form and a long form the long form was the itemized form the short form was here this is what I earned but I pay taxes you sign it you send it in nobody's going to bother you the itemized form is because you want deductions so you have to itemize this that all your Charities so here instead of just saying Le Shabbat let's break it down into its component parts how many component parts 22 because he's a poet and everything is going to be according to the alet so he needs 22 lines for this now this particular poem I remember using in the Beva in my class in eth grade to teach D Shabbat because you know denim is a it was probably the most boring subject to teach in the classroom so much so I remember my daughter told me once in the school what they did was they assigned chapters of the and at Sunday morning there was a quiz there was a ban that's how a teacher taught it I said it's crazy you know the kids are responsible to go through the material it's an easy read actually it reads nicely in Hebrew and then you know you're going to have a test on it and that's how the teacher says okay I taught denim if you you take any safer this is a it's not a stimulating type of learning so what I would do is use actually two different sources one is respons literature got a about something now let's see how he analyz it what sources do he bring it what fundamentals of Shabbat does he use it so we're not teaching Shabbat in order of the laws the 369 no but we're doing it through some action type of action-packed you know so do you say you know do you say after flight it's a great Shila because the answer is yes no or maybe so uh right so it it it becomes an active type of study so one of the things that I would use to teach Shabbat was exactly what we're doing here using poetry and one of them was this very poem so let's look at it so before and after is the word hosana I decided to skip printing the word will say means it means Nation the nation so R already jumped the gun and said we we heard something like this look at source number one from D we did the poem already from dun right he watches us over like a Hawkeye it came from the phrase B the the pupil of the eye kadh is looking at us focusing his attention and guarding us and you see that this idea which in that page from I showed sources from so not only did the dun in the 10th Century use this but in the seventh century elazar kher uses it as well God Is Watching Over Us like a Haye from the word let's just predicate there are three levels of intelligence some people have none of them some people have some of them okay the um and now when we say every day so we end with now it depends if that's letters of and if you you say now take a look at source number where is it yeah s number eight on the second page I I lifted from the R's right what did he do here he made sh and he got it all in we actually there's no contradiction between it's just the other direction is the so whether you say at the end or at the beginning that was the difference between the asaz so what is kma is absolute knowledge you study things you register it in your memory cells and hopefully one day you'll be able to recall it hopefully so that's called your encyclopedia that you have stacked up in your head is the ability to analyze or it's analysis just to be able to go from A to B A now looks like B so maybe we can learn something from B and bring it back to a you analyze something means practical application so if you get a sh if gets a sh about um you know cering a microwave oven for PES or let's say using it for I guarantee you the ram didn't say a word about microwave ovens nor Dido in so I'm stuck so what do I do I mean that's the famous you know story of the boy who went for a SM test and R said so what happens if the milk if the fic Fork falls into a milk pot he say I don't know talks about a spoon you know so I'm not supposed to know right so there's no there's no microwave but what you have to do is Sni snuff out the principles of kashu from the from the from and then apply it to your sh that's why the the section of that's applied is called it's calleda because they're operating with DOT that's all and that's what's important so so the we ask we need all three to get through life and to get through Torah study some people are stronger in one as opposed to the other we know that there are rash who are great great analysts in the way they give the she but you're never in the world you wouldn't ask him you want somebody else so people can have a for study and a for it's it says and few lines down and the r tells us in the mission commentary there are two different types of teachers one will guide you how to study and one will give you the practical application there's nothing wrong with that there were plenty of people who came to R they came to ask there was no it was okay it was okay the uh the r once said that how ironica was when people refer to ra and they talk to him they called him the rashash when talk to the r he was the r even though the roles were just the opposite the U said he once commented it was ironic but you have here three different modes so what going back to the poem Dina in that that means the means religion doesn't mean religion it means the tah that here means dot the Torah itself who we we we we analyze the Torah meaning the the so look at source number two this comes right out of so the phrase it it calms me it regulates me and so on it puts me on the right proper standing the poet kher takes it from that is onat I'm supposed to upgrade my Torah involvement because during the week we're busy working so okay so you have a few you know tastings of Tora in your S as part of your D maybe you go to a she at night maybe you listen to a on the on the internet whatever but but shabas is supposed to be more involved so it expresses itself in in in Kat later he's going to say it if you look at S letter Shin three two lines from the end of this poem we we call seven people to the Tor on Shabbat of course we call three on Monday and Thursday four ones or five on yam six on Yip and seven on Shabbat and that's not an accident the uh this is a gauge for levels of K sanctity of the day sanctity of the day so we know the weekday there's no sanctity of the day it's weekday it's so the minimum is three says fine so we have the bare minimum in the that comes from the days of 2 200 years ago you had to have at least three alot for a bonified laning but then you want to indicate that today is special soes is a little special a little special that to be a little bit more but in was also a as it says in so that's why the people who wear Fillin I'm being very careful here with my gender being gender correct the people who wear Fillin on in in the morning take thein off for M ones and for those who on Irrelevant for Israel no one who is here but those who had the view of the took the off because mus is a simulation of beta mikdash spirit it's um the idea that we DAV and and and and in in lie of the quban that's what the mus is all about right we say it in the itself we even quote from what the is and so on so and so on we we specifi the exact Corban mus as if bet mikdash was around we ask give us the chance you know and we'll love to do it so there's a spirit of the mus going on in sh at the time of mus and by the way there are some opinions in the Mish they could only D mus with a minion we don't ask him like that soak is that even somebody's home ones and you can't get the you can still D mus but there's a view that says mus only with a minion because is only CLA Israel and a minion isn't 10 Jews a minion is a delegation of Cl Israel so that's why might require a minion and that's why we take the off on for those who are wearing because it's the spirit of yam that's going on there's no Y and that and that that's why they four Leos both and and then has is more because there are things that are prohibited on and that are permissible ones and then the higher degree is actually yum kipa people might erroneously think that the most holy days of the year is Yum kipa it's not true Shabbat and I'll Pro to you twice that Yuma you're there there the the prohibitions are there and they're equivalent to the provisions of Shabbat except that if somebody violates something on yipa it's not a capital punishment defense it's only K only only means loss of accord to ra the premature dying and so on not a not a good thing to get into but uh it's not a capital punishment offense Shabbat is a capital punishment offense so Y is six shabas is seven and and the schedule of the punishments is also a age for the person does the same thing he writes two letters on Shabbat the days that there was a bait in it's a capital punishment defense does the same thing on yum it's does the same thing on y it's only Mal it's a lower order of a on y than onum you lower order than on Shabbat so this reflects itself in the so the maximum is seven now of course seven is seven Shabbat you can't miss the point so it says we re Shabbat we read seven people seven on Shabbat so this is but it's not just to read the word in rabic language means the reading of T just reading but the word Bonet means already digging in digging in because we're not just supposed to read it and not have a clue what we're saying e instituted that there should be there should be translation so they used to read it with withus with the with the and to this very day in the emite communities they still do that the problem is that most people in Europe in the Middle Ages became so ignorant to the Aramaic that you'd need a translation of the translation so what do we gain by reading uncus if it's Chinese to most people more people understand the original Hebrew then they would understand the translation Here Comes The Invention called the RHA of the r of the community what he's supposed to do is take something from the paraa and expand on it Beyond with the average person in now if the r gets up there and he says here's aash says such and such that's a wasted because most people know the Rashi but if he comes and he says to Rashi and he says Ah you thought you understood Rashi and I'm going to show you why he didn't understand anything and I'm going to introduce a novel idea that's a nice Russ that's a nice Russ and if he says a good story to go with it it's even better and and and a and a nice joke to open up that's even better you know there's an art of how to put together a shabas DHA but the idea of expanding taking it back to the original idea Rabbi Riskin in his Lincoln Square synagogue way before he came in Aliah but it's still invoked today the Bal stops after each Aliyah and before he gets to the next alyah somebody gets up and EXP explains the content of the Aliyah because in his community he couldn't assume that everybody knew what was going on so today you have Torah tidbits from the OU right there's a summary I mean Phil chowski started this many years ago and it's kept up so you have a summary you can have it next to you during kyus so while they're busy making the Mish and everything and half the people talking during the you know the the benav the gabra between one Ali and the other you just take a look at what's the topic what's the subject and that's what is really not only to hear be involved in the cre T but to you know peel peel back a little bit the superficiality of it and let's get into it and understand it what does that mean doesn't mean go Merit he completed nobody ever completes learning by the way that's why the r had an allergic reaction to you have a sensation of finishing but Tor you never finish but that's why the Min is whenever you do a CM you always start the next Mish next just to show but the the did attend for because he didn't want to disappoint them they wanted to make a see him so okay but he he he didn't go for it still too much even though it's an authorized sud mitvah even in the nine days you can have B and you can have you can have wine and so on of course I remember the you know misusing of that particular with the hotels and the cats inviting a rabbi every night of the nine days to make a see him and then inviting the 500 guests to join them sh says very clearly you can have it and invite only the people you would normally invite in the middle of the winter you know to to a see him and you wouldn't be inviting these total strangers you know at at these hotels so ra was very much against that because leab J had a different take he said all learning in the nine days should be increased with cs as a promotion for mikdash Okay saw saw it differently so now Shabbat means carrying on Shabbat so carrying on Shabbat is just one of the 39 right okay carrying so how much are you allowed to carry if you have let's say a hair falls out of your head it happens sometimes right and lands on your jacket or dress or whatever and you didn't notice it is that called carrying on Shabbat you know you got the sh and also little Dand you know was carrying on if the mdash have to bring a no no no I want to calm you down there's a measure of how watch the quantity of what you're carrying to be called carrying so what's the quantity the quantity is the volume of a date of a fig of a fig okay now fig is not a small fruit it's not a large fruit it's not a you know pela you know but it's it's poo it's more than a dandruff right more than a FL flake of dandruff right so if a flake of snow falls on you on chabas you know and and even melts and what don't worry you're not carrying you're not carrying the uh right I mean that's the famous story of the the two uh the two guys balaba who will learn worked the whole day okay and they Hada at night 30 years they're learning togethera it's very very nice and Som another out of nowhere there 30 years some it came out conversation by the way you know that I'm not Jewish what is that Jewish we learning gor 30 years together you're shab everything that works he said no no no no every year I take a little bobby pin I put it in my pocket you know and I go out she says yeah but there's an AR of here he says I don't hold some so the question is what's the minimum quantity it's it's a fig that's what it is so the word Das means to investigate in the world of T that's why we call it a the word d in the Tor actually means seek out seek out it says seek out the place of mikdash but in the case of Torah study I mean dig with the with the tradition the tradition of the oral law and if you just take a look at the The Source number six on the second page on top it's the P by m it's after aon's sons died on opening day of the of the mishan and um the eight the um the goat of the Cor was was like trying to figure out what should be done should it be eaten by the Cain who's an on Aron was an on and after the burial he becomes an ail was he allowed to eat it or not before he has the clear in his head they burned it which means wasn't going to eat it got angry why'd you burn it you know why' you wait for the Maybe supposed to eat it and not burn it and why doesn't say Aon because of kavod that he had for his brother so he lets it out on the two sons laar that that burnt thisan so look at Rashi in Source number seven why say twice two items on his agenda why wasn't it why was it burnt why didn't they eat it he had two questions in his mind and therefore it was a double comp pounded D but you see that the word is is a inquiry and investigation so back in the poem there there has to be an investigation to what Shabbat is if you look at source number four it says is a is a is a fig you would be obligated you'd be you would be violating Shabbat if the car in was at least the size of the volume of a of a um of a fig one fig so so this demands D now there's also something else that goes with this look at source five Source five says you're now allow to carry something for am how much is four am so you know the answer it's right so it's between six eight ft the way we used to measure in the alheim in the good old home which is not a tremendous distance right that's from where I'm sitting maybe to the door and not much more than that now the principal problem of carrying in Shabbat is taking from one domain to another domain so how many domains are there in the laws of Shabbat so the he he has this here too on the letter pay look down scroll down with your eyes through the letter pay [Music] you detail from the word PR you itemize you detail the four halachically prescribed zones let's use the word zones so the two principal ones are public Zone and private Zone okay but there are two intermediary zones so we know that from a Biblical point of view you're now have to take something from your private Zone private Zone would be your house and there's a definition of a private Zone it's at least four amot by four amot so figure that out make it let's say eight feet multip four 32 feet by 32 feet area and there has to be at least a wall of 10 amot which is about a meter the height of this uh the height of this table even if it doesn't have a roof that's called from to carry out toim so what isim right so right so according to rambam it's a place that it has to be at least it's a span of of tremendous amount of amote by the way that but there are some uh there are some streets that that fill the bill fit the bill most public thorough fares uh would fit the bill like St Herzel it's very wide and so on I for was it 30 some are the amote that that that has to be wide and has to be that's and has to be not a not a dead end has to be open on both ends that's according to R plenty places in the world in Israel in the world that would qualify Rashi says order to qualify for raim you have to have a place that 600,000 people walk on every day now that's not going to be a lot of places in the world maybe Time Square on on on lunchtime or Ocean Park right that was the question that raos raised with regard to the AR around flat Bush because if theim is the biblical you can have a thousand Arabs around that doesn't work help it's only in this intermediary stage where limited the carrying on rinic level and it's called theit so according to Rashi and most of his those who went along with him that view says yes that most of the play Problem of carrying is a problem of Rabin and a problem of Rabin we can put a sign up and the sign becomes the Arab the Arab says till here you can walk with something in your pocket or something in your hand and so on beond that you can't work fine so that's that's most places but if you believe in the view of the rambam most places you can't put an AR it's a backyard you can put an a fine it's not doesn't have the width that the ramama was talking about but um and some streets and some local neighborhoods perhaps but not major thores remember in raot so so in in certain communities they put up their own a because they thought that maybe the the the the the main road which is now the road gold would qualifies Asim according to the r and so on and there are people in Who quote unquote don't hold not they don't hold from the a in terms of raban they simply have the of the Ram's view like who had the of the Ram's View and therefore didn't carry in places in the in the open City but in a place like a lunch foot you could carry because there you don't have the any Street does not qualify even according to the rambam as R so now you have this third intermediary Zone it's called caral the fourth zone is smaller than smaller than the inside of a a water pipe the inside of a water pipe is smaller than it's called m compor means all bets are off you can do whatever you want you can can have things from to and that's why you're allowed to flush the toilet and and it goes out to public area because the pipe itself is called Mom P fine so you have four uh regions now the mishna in the beginning of Shabbat says there are two which are really four inside and outside I'm not GNA bore you with what the mishna did with a line of that was Rewritten in the mishna of the mishna originally and it's found in the beginning of and what does the word mean it's there's a variant reading to it that's actually found in the and the poet here uses it where he says the there says means to say there are four domains really two that expand into four the two basic ones are the public and private zones but now and those are biblical and the private the the ones they biblical rabic I'm sorry is the caral and one is not even R not even re and that's the so the two really become four so why don't you just say the four because the two are the primary ones and then they expand to four where did get this interesting idea of two which are four which the says about three other without getting into it and then each relevant place that expands what the two which become before it all comes from the the most popular Corban in the was a Corb schl that people would bring and the Coen had to sprinkle the blood on two opposite corners of the m so that the blood spread out to all four sides and the mishna says the word mat doesn't mean a gift it means sprinkling in the biblical sense in so the V is interpret is written Rewritten by the mishna two sprinklings but actually spread out the four and K like that two are four two which are four so two which are four are used four different times in they have nothing to do with each other except the usage of and they all come from the same Source in the which is just a nice way of remembering things and one is and the the the basic source was so here you have the idea of and you have the idea of the the theat of theid and we also had it with regard to was one mentioned three times we mentioned already the idea ofat look at source number five so this business of that not only an now to transfer things from the private domain to the public domain or public domain to private domain but you now have to carry something for am in you see something inim you now to pick it up and and carry it for and then put it down that would be a Biblical offense how do you know that so the says the word means tradition tradition it's an oral tradition it's an oral tradition from there's no source for it so therefore if they go back to the poem of of gim and B he's talking about study of the written law ofish just to get a little bit beyond the superficiality goit chabbat he's studying the traditions of chabbat and he's going to investigate by using the tools of H investigation the dra he's got it all in there and um I think it's fabulous and then he says Shabbat now one second why does he just flush out Shabbat as an example what the to walk more than 2,000 amot outside the perimeter of your city so that works out to about 1.6 kilometers from your house okay most people if they're healthy they can walk 1.6 kilometers I mean I walk one kilometer to to and if I forgot my Talus I'd have to come home you know I can walk it again so uh you can do these things so you're not have to walk more than 1.6 kilometers outside your home of course if you put up an a of on AR chabas at that point you can work another one 1.6 kilometers and that doubles your walking space I learned about Shabbat very young as a child we lived in Washington Heights area of New York and uh we used the George Washington Bridge for Tash and we were told you can't walk to the second tower because it's beyond Shabbat you walk on the bridge there was a you know a pedestrian no we but Shabbat is applicable for Yam as well so that's why we we as kids you can walk past the first Tower you can't walk past the second tower and there was a when when the new communities began developing in the Jersey this is way this is a PT preck before there was such an invention called tck the jersey and Anglewood the Jersey so on Fort Lee right over the bridge I was just there for a shabas two months ago Fort Lee right over the bridge was the first Community said it was a Brit on Shabbat and they didn't have a mo so the mo from Washington they invited him for Shabbat he didn't want to come he wanted to be with his family but he was willing to walk the bridge so they said he had to make a I remember they had to make an a TR by the before the second tower on the bridge so he'd be able to which means put on some sandwich put down some food and as if you live there as if the you extended the border of the city that's it's a of gimmick of course you've extended the border of the city and you're now walking another 2,000 am and he was able to go to Fort Lee New Jersey and then m m Shas he got a ride home but um he picked up his sandwich on the way you know got eat it he didn't walk home he got a ride home what showers yeah but this is okay the um is this mid is this biblical or is this a rinic addon is it part what you such a good student answer the answer to all my questions it's a m if there wouldn't be M this would be a boring Endeavor right right so we'll see in a moment what the it's quite complicated not even a simple so first of all number one is is this biblical or rinic so turn the page to Source number nine it the word Shabbat doesn't even appear here but we're gonna see where it appears it says if Shabbat on something that if you do it deliberately you have a of course there's even a execution if there would be a baon but if it would be done today you deliberately violate one of the laws of Shabbat or it was done inadvertently you would have to offer aash so then there's dot dot dot there are all kinds of things that go on here and I'm just scking to this it says what is this all about about look at source number 10 R in his Mish commentary says m r this m in according to Raba who believes there's actually something about Shabbat that doesn't fit into all the other activities of Shabbat it's something else it's a different category and what is it the issue of walking 2000 believes it's a Biblical add-on it's not part of the 39 M it doesn't conform to the same uh schedule of punishments it's different it would only be malot by the way and it's a Biblical ister it's one of the 613 it's one of the two 365 negatives of T mitv it's it's but but it's biblical argue and say it's not only the activities only those are called so if a person violates he's not aad but he's not a shabat and then the says that seems to tell me that Shabbat is only rabic the only thing is if you look at source number 11 this is where Raba comes from but it's in name of that you get onally so here you have a view in the theat is a Biblical offense and now let's see what the Rah says in number 12 the you get Mal saying one second it's it's a it's a biblical but in Source number 10 he said it was Ric he held like the question is where does this come from when the M fell in the desert the Torah says don't go out on on chabas to collect it so some say this is part of the biblical narrative it has nothing to do with mitv and that's it but RAB AA felt Not only was part of the biblical narrative but it came to teach Amis something for generations to come not to walk out of your place so how much is your place you have to be sealed in your door you not to go outside on Shabbat no there's a certain measure of distance that you're allowed to go and that becomes measurable by 2,000 am as I said before so you're not have to go outside the the the the limits of the city but in the city you can walk a thousand miles around and around the Tor never gave us an amount a distance amount had a [Music] tradition translated 24,000 which is 12 times 2,000 am so ra is now telling us that biblically you're now to walk about 10 kilometers from your house on Shabbat that's quite a hike that's quite a hike but rically 2,000 but on level it's because he has a there's a reference from the um where it talks about the this the the AR and other cities of the leim there's a city limit outside of 2,000 amount which is then applied to shab anyway what's Happening Here is the rambam actually went through three stages he actually early rambam believed that that this was Rabin this was Rabin later raham changes his mind and he says no no no no it's actually biblical and the biblical distance is 2,000 amot he says it clearly in his says it clearly and then he changes his mind further he says yeah yeah it's it's biblical except the 2000 amote the distance is rinic but the the amount of 24,000 which is connected is that's biblical where did he dig that up from Source number Source number can I put it here it actually came from the Tami they came from thei that gives us this idea that the m is the width of Amel in the desert was 12 mil which is 24,000 am and therefore the idea of outside the distance of the M there were no cities there the the the the source became m is this is just another example where rambam flips and flips basically whether it's rabic or biblical and then he flips again and he and he says it's biblical but it's biblical according to the measure of thei and that's how the ramam says it in Source number 12 and so on the one who argues bitterly with the Rah and all this is the ran he says no no no no you had it right on day one it's rabic the whole Shabbat is rabic and and so on let's just finish the poem quickly so we said something about Shabbat this is the P that many of us actually say at the beginning of of Kes um um where did I put it I'm sure I put it somewhere in 14 right in 14 so it means these are the the instructions of yes that there shouldn't be things that are done in a week dayish way we call there are certain things that are not clearly mandated as prohibited Shabbat but it doesn't look right Shabbat in say it's not shabab right yeah I I can hook up a shabas clock to my lights to my air conditioner to my heater and to my television that doesn't look right that this is different story right if it's if it's a World Series it might be Super Bowl you know but the Super Bowls never came out on Javas thank God but the I know I know I put the don't worry don't wor I put it there fine thank you and that we explained last week I I want to bring in Shabbat as as quickly with great enthusiasm looking forward so forward to shabbat right Thank God It's Friday but that's not what it just means when they said thatat I I break my head break my back make sure everything's ready on Shabbat right until the last minute sometimes no no no you don't wait till the last minute you're supposed to be sitting and waiting nicely and wait waiting for K Shabbat to come in at Shabbat I'm sorry to the end of Shabbat you don't want chabas to end you want to keep sitting and let it ridebat we had this already the difference what we do before Shabbat to prepare on what we do and to enjoy and here comes examples we change our clothing for we have special menus for Shabbat they have special Delicacies three because during the week they used to eat just two sud so the special add-on wasb nor have one piece of bread out there one roll whatever on Shabbat you have two is also derived from the M that there would double measure that fell on Friday for Shabbat right have this we said already we have the Mitzvah of lighting candles for shabb is this kav Shabbat or is this on Shabbat that we like shabas candles so whoever says kav is Right whoever said on is right it's both so the Rama brings it twice he brings it in the laws of kabat because you have to you have to prepare it on Shabbat you have to prepare the N Shabbat on Shabbat and even have to light it before Shabbat you have to light it before Shabbat for sure you can't light it before PL which is about an hour and a quarter before Sundown you can't light chabas candles at 10 in the morning has to be about an hour and a quarter not it has to be within an hour and a quarter before Sundown but our minut is to light either 40 minutes before Sundown sh or 20 18 to 20 minutes most other places in the world so you get it done you have to get it done before Sundown because after Sundown you can't strike the match anymore it's already Shabbat so it's cavod but its purpose is to enjoy benefit from the light on Shabbat kazal understood that some people are so poor and there's no Illumination in their homes during the week that leads to tension darkness is tense moment and so on has to be so the purpose of the is for Shabbat itself and it's part of on Shabbat as well the special KES we say Friday night that means the is reduced to seven right and we'll say we have a minute we'll say a word about this in a second we said this already s bring us to the day to the era where everything is going to be Shabbat and that's of course K talk about the 7,000 seventh Millennium of being Shabbat and so on the idea of the the of Shabbat that are different so the of every weekday is identical but in Shabbat is the morning is so while thee is the same it ends with so said that they they amplify three different levels of how we see the ra says that is the Yoda the yua and the de Atma which means he is the sub of knowledge he's the object of knowledge and he's actually the knowledge itself so on Friday night we talk about the the the created world the created World in objective terms it's the created world in the morning we subjectify it's he's like singular and by we forg them together I just summ a Shear of four hours in the last minute in the last minute so therefore after one day amplify this further okay we did this poem Miss hasem next week another poem