Medieval Era Berachot by Rabbi Dr. Ahron Adler

um a few preliminaries first of all the she as usual for this year is dedicated in memory of Elisha and we also have a dedication sh for of the daughter of RAB manak POF POF is Affiliated here very much so with the OU Center scheduled for surgery the daughter um today this morning as serious surgery and so should send her Dina yud hania okay um and I also would like to make a very pleasant announcement uh I'm very happy to see here to see um Mrs stal at this morning who now is the Mother-in-law of my brother uh yesterday was the wedding and uh send the young couple and good health and a lot of sim in the family so and if you want to see a picture of my daughter reading the tuba it's right here all right she had protexia under the ho last week we started the uh subject of using biblical text how kazal and later the panim The Poets of the Middle Ages would use and integrate phrases from the tanak into their poetry I remember said once on Tish that U he he had a I mentioned this last week already they had a problem with the very modern keynote for the Shah and it wasn't that he he felt that on the shaah shouldn't be mentioned quite the contrary he felt the shaah should be mentioned on Tish he just thought that you can bring out the story of the Shah through the existing puim that we have from the Middle Ages some people would contest this and say the Shah was so different on all levels that no matter what was written about a prog of 1096 or 1248 or 1648 it it doesn't you know add up to the shaah there's something to that as well but what really irked the r more than anything else he felt that the the the the level of spirituality of the poet Poets of the Middle Ages was such that they were imbued with a level of um of of of radesh able to pick out and select the appropriate sections of tanak that those Pim themselves are imbued with this rues and that gave substance to the puim he was a little pessimistic about modern day poets having that level of um of r I I mentioned that we do have for the PS of theams of 17th century 1648 in certain communities they actually fasted on the 20th of San in Eastern European communities the SL printed in some of the S until this very day and you see that um so 17th century poets felt that they could still write keynote and um and I mentioned also that in the U publication of the kyote the beautiful Edition and with an introduction and mentioning the R's objection to kote for the Shah it contains five kote from the Shah in that very very volume so I don't know what to do with that including Rabbi Abraham Rosenfeld from London was a fabulous fabulous piece that he put out and Rabbi Schwab from the brers community and the bub of a rebba ro Aina for the Shah and there were there were five different variations one better than the other I mean each putting a focus on something I think Rabbi Rosenfeld you know just it just got it all in you read his poem of the Shah and you really have every aspect of what the showah was all about at least in terms yeah right so that's one of the Pim yeah yeah yeah that's one of the Pim you're right right it's very prophetic it's very prophetic and I can tell you that what's happening to us happened to us in other Generations as well so so these chapters of are are not just sounding off on something contemporary but there is a lot of rues in projection uh into the future that there's no question so it's not an accident that the an already began the process of formulating by using and borrowing phrases from tanak into formulating theim sometimes it's Direct quot sometimes as paraphrase but you can snuff it out where where it comes from and that becomes important so last week we looked at the first few sections we talked about the that's a 16th century poem of Al from about and so on and you can see again just running through Source 1 two 3 4 right you see it it's obviously had the theer yes right open right in front of him when he was composing the and so is 5 through n we talked about the poem of which we say on in the of where uh even though the printer sometimes has large letters than small letters and you sometimes get the feeling you're now in new paragraph and so on it's one long poem from until so in that in that area after so we mentioned this last week already the seven different uh images of temporariness of human life as opposed to there's no end to his days and so on so I asked the question why did we need seven times and I gave a little hamal touch to this that people leave the world differently and each phrase lifted out of tanak spoke of a of a different way of leaving this world and and that's what the poem was giving expression to U we made made mention of sources 10 and 11 and 12 as well and 13 with regard to andu the of the restoration of the Sanhedrin uh and the last thing we did was that Source number 13 towards the bottom of of the first side which dealt with um the the the Ram's Viewpoint that there must necessarily be a restoration of the Sanhedrin before prior to the coming of Messiah and he cites a from where it says which is exactly the phrase that lifted out of context made it into the plural as we mentioned last week already that thear and plurals so that we take into consideration our responsibility to also DAV for those who are not daving I mean that's a big thing by am is so we D in the plural and it's not a a personal it's not that personal it's personal but it's also Collective at the same time afterward as it reads in Source number from and afterwards and that led the rambam in s 13 to suggest to full L from the end of the page and and you see that on on 13 twice twice the rambam uses the phrase an and I underlined it at the beginning of the and then four lines to the end an means I I it's my my opinion my considered opinion and and I reason I underlined it to make the point the rambam when the mishna TOA came out he was under sustained opposition and criticism by contemporaries I mean here you have somebody who puts out encyclopedic work of all of the oral law I mean that's what he says he says and I'm not exaggerating he says study tanak and then read me and you're set now that's a that's a you know bombastic statement to make now some people suggested that the r is saying there's no longer a need to study mishna and nonsense as RAB son-in-law in his fat book introduction to the Mishra of the rambam rambam in the laws of t t teaches us that a person who's studying Tor should divide his or learning day into three component parts mikra which is tanak the oral the written law any part of tanak mishna and talmud so he doesn't tell us that has to be a third or third or third everybody can divide it the way he or she thinks is appropriate but every day there should be a little bit of a tasting of this of that and that and it just so happens that the Sid already does us the favor that for those who come on time or a little early to before so after you have theim from then you have the Mish from the fifth and then you have a little tasting of of of of talm which is the introduction to the and so on so this was done not accidentally this was done on purpose so that a person should have at least a tasting of mikra mishna and talm but the Rah believes that he actually thought that um your workday should be divided into three hours a day to work and nine hours a day to study Tor three hours mikra three hours mishna and three hours talm so I remember somebody asked ra he said he was a dentist and he puts in a nday hour work so but he learns he's a fellow that has has a she you know he has a he has a she so R said I mean only ramal can come up with this idea he says the r wasn't talking about the hours on the clock he was talking about the hours that you value so if you value your three hours of learning that's nine hours of your day and if you value you know and and turn it around your nine hours of work is three hours of your day I mean that's not theot don't get know but but it calmed this fellow down and it was very nice but but really with the raah is saying if person has an hour dat to learning so he says it should be 20 minutes this 20 minutes that but we don't do that exactly and by the way this is based on don't read it but it's a play on words here that you should divide it into three and make it make a type of a Triple Edge program out of t t but the ra even says that when a person is proficient in tanak and in mishna so you can reduce the percent and spend more time focus more on talmud and less on mikra and mishna but you shouldn't neglect mikra and mishna fine so so you you have this idea the ramam saying that we should still study Mish and talud so what does he mean in his introduction to the mishna T study tanak study me and you're all said R honestly believed that most Jews either were not capable or didn't have the time to focus on proper Tara study and therefore he's doing Amel a favor and giving us on a silver platter all of the oral law everything remember when he spoke about the program of studying three chapters of rambam a day so that you finish the rambam in a year and there's such a program similar to the so he said that Ram is the only book that encompasses everything he open there's nothing there about leprosy neat there's nothing there about most of not there in there's so many things not in certainly nothing about mdash zero the ram will spend as as much H energy dealing with you know Corb as he would with the laws of shabat I mean the fact that something is relevant was not a criteria for the ramam at all at all the ram felt that a person should be exposed to the world of Torah even if it's in a d EST form and the ra actually thought that his book was a digest of of you know today it's a primary text on the table far from being a digest but but that's what the Raam thought so so um one of the critics came from Alexandria his name was RAB pinan from Alexandria and he says I don't understand there's no Source material ra Ram basically functions like an Israeli SM Al trust me I mean that you know TR the guy who you bring the car in to to have it serviced he'll also say trust me and then you know you're in big trouble especially when he says you know and I'll take care of it then you're in big big trouble right but as we call it the the the way of trust me basically that's what Ra was saying can you imagine in the University you you you present a doctoral dissertation and they look at it and it's very nice it's 600 Pages there's only something's missing there's no footnoting and there's no bibliography minor minor deletions there and the professors say one second you can't have it without the footnoting and and and bibliography we have to know where you're getting your sources from so we can check after anybody wants to check and and see you know where you're on the right path the wrong path whatever the Rah doesn't do that so he writes back to from Alexandria he says look I'm I'm telling you that I took everything from the sources whether it's t whether it's mishna Med to me I mean I I'm telling you I learned everything that's what he's telling this from Alexandria I have everything on the table in my head I have sources for everything I decided not to quote the sources for my I didn't want people to you know the real reason was he didn't want to be challenged he didn't want to start dealing with I think the gamor means this just you don't like it you know take a leave it it's presented to is as a take it to leave it but he does admit to from Alexandria that there are a handful of things that it's my idea and if if it's my idea I'm going to tell you I'm saying or some variation of it appears to me so in 1956 there was an old print of the rambam that was republished here in ER Isel by the first minister of religions of the state of Israel raon revie the LA hohen Fishman Mayon and he writes a beautiful introduction to it and he saids he counted all the an and V how many times the ra dropped a something novel he comes up to about 115 examples okay fine we didn't have 1956 nobody had the word processing and computers to check him yeah you want to check you g off scratch and do it for yourself so obviously he kept the log as he was learning through Ramba in 1965 not long after 9 years later a book was published by a professor of of of Jewish m in Tel Aviv University Professor Yakov levinger he was a brother of the famous R mosha levinger from kir arba Kon Fame and I could just tell you that R linger who was you know used to bat rightwing in politics Yakov levinger batted Lefty and each one said about each other he says I have a brother who's Crazy each one each one said do have a brother in M but presov Le I heard him lecture once um nice fine fellow he put out a book called way or method of the rambam in the mishna very pioneering work it it's not what it's not the last word nothing's the last word the most honest words that I wrote in my old book on the rambam was on the last page vlam incomplete it's incomplete because and I myself have 21 comments of of additions and and Corrections and don't ask the book came out a few months ago so so that's what happens tlam but he writes an important it's an important contribution so there among other things he also counted how many times the rambam wrote an I'm saying something of my own or n he gets about 250 which is twice the number of RA so what happened Ra was sloppy that's all he was human being that wasn't his primary interest in writing the introduction it was a sideshow and he wasn't careful okay now we years after 1965 so I I have the the rambam on the screen so I was able to ask the screen all right how many sources do I have I how many sources do I have any variation of and uh leing go was right I I came up with a few more so you know fine so you slipped the hair and there you missed a few but with the computer you don't slip you know it's it's it's that's it so it's about between 250 and 260 times that the ram writes that's a lot but it's not tremendous amount because there are thousands upon thousands of in the Mish of the r that obviously the r says I have a source so here already in the mishna commentary which is early in life he's already using that phrase an I believe now let's just be careful he wrote it in judeo Arabic so this is rak's translation of the Hebrew translation but obviously he said something to the effect this is my opinion in my opinion I believe and then the second time that he says it he says the Sanhedrin is going to reappear before the coming of mhia and he the from that we just read afterwards and this will happen when be worthy of this and and we will return to okay we're not there yet but at least the Raman believes that there's a staged Redemption so is the res resusitation of Agriculture is in gathering of Exiles and then eventually where we will somehow reconstitute the SM of old to so that there will be the building block of bringing about the sanedrin once again and only afterwards you'll have in the full blown of old with mdash and so on so there's a sequential order that that we have here and uh but I'm just pointing out a little extra to what's behind the that we have in the uh and I mentioned last week also that this is the end of the for Shabbat the Shabbat before where the custom in Ash is to read it in the N of to put us in the proper mood but when the b gets to the last he goes over to the standard regular usual n and somehow there's a certain relaxation because the nigan of puts you into tension ofan of Destruction and the regular nigan is always something of consolation every every ha ends in an up up note and a good note that's the point of the very much the point of the okay let's flip the page on Source number 14 what is gives strength to the tire to the exhausted a a means exhaustion right first is very exhausted like when you go to a wedding right you come back late at night you're exhausted so we know the bra so here it's cut and paste I mean the simply took the out of and grafted into a I just made a mistake it wasn't there's a section in the end of that talks about the of the morning sh sh sh and so on without getting into the explanations of all the um the the the the language of each one there the suggests and the ra adopts the opinion that all the of getting up in the morning should be made in conjunction with the experience of getting up in the morning so person gets dressed person says person takes his first step person opens his eyes so it's like when we wake up in the morning we we do many things it's not just I got up in the morning okay that's a very general statement but what happened in the morning what woke you up right so you have to be on a kibo to to really get the flavor of that and you still get it by the way if you go to certain kib you can hear it you know if there's a lul if there's you know a place where the where the chickens are or others you can hear the the the the of the morning when the you know how does that work yes pln in the nature the that they're going to wake you up it's not that they have cognitive intelligence but there's something in terms of nature that allows the the the birds to to to react to the coming of the morning so you know that it's time to get up in the morning fine the um so ramam says also that all these are to be said at the time of the experience of um of of of getting up in the morning and then he writes that there are some who have the custom to say all these as part of the routine BR in the morning like you go to sh you open a s there it is you know some people say before they go to sh but it's like all set in order nobody makes these BR at the time that you're standing up and getting dressed and taking your first step and so on opening your eyes nobody's doing that and says not a good thing to do now they two different types of minhag objections by rambam one is when he says categorically this is wrong and you have to change it now that's something for the raham to make that bold statement he feels that the Min is against and perhaps against some basic tenant of Faith the ra says you can't do this so I give a good example where ra goes to war against a Min and he loses he loses by ashm totally and byard partially but he really lost the war I mean the yemenites swear by the rabam so whatever the R's going to say that's going to be torat mha mosha Bon you know and mosha Renu so um the ran believed he saw that people were standing by the reading of the Torah of the S now we all do that when they read whether it's on whether it's whether it's we stand up we also stand up for a so there are times that we stand up and the ra didn't know about he knew about the of standing by the Asser de he says no those who stand for laning stand fine those who sit for laning sit not to get up specially why because he felt that if somebody gets up specifically for the it's a demonstrative statement that there's something Holier and more significant to these than the rest of the and he says that's a that's aurs he says that's heresy says what came out of the the dunkey's mouth of billum is as kados of Torah as that told everything is equal equal value and therefore do not suggest that that there's something more important about their they br now he lost that war ashkanam just didn't buy it at all at first they never heard of the rah's objection but that objection made it to Europe eventually but it didn't impact at all and the um there are Sam who claim that in in brisk and vogan where where they were impacted by the VIN who was always carefully looking at the rambam that there they didn't always stand up but and I think if say I have to double check now that in the B midash minion of the in monary school in Boston it's possible they also didn't stand people didn't get up to stand because the r went along with this rambam but but the rambam didn't make it by ashkanazi at all and as yes as we say some have it some don't have it and so on and here the ramam is saying we have to do away with this Min he really goes to war against this Min okay and then there are certain that the Rah says you know it's not a good idea this like in this case to say these brah one after the other in order and not associated with its life experience Rah says it's not the way to do it but he doesn't say that it's an a fa he doesn't say you're out of line completely he doesn't challenge the fact that those who are doing it the people have to repeat the braa God forbid it's a Bonafide bra it could be done better you know you're not doing it the right way guys and that's really what he's saying his right way is that when you first way that when you get up in the morning you have all these stages of getting up and each stage made a yeah okay that's okay that's okay that's okay that's okay that the order also but the order must probably follows the order ofat B so then the r asked another question says so why didn't kazal just make one big nice beautiful BR thank you for waking up in the morning and you know it takes it all in right why do we have to itemize remember in the back in the United States you have this two here also with the tax forms you have the long form and the short form so the long form is itemizing everything and that's you do it if you want to get a refund but if if you're just a regular employee and you get a monthly check or bi-weekly check whatever and and they deduct the taxes up front any they withhold the taxes anyway and you're not going to get a refund anyway so you can get away with all the paperwork you don't need an accountant you just sign them do a line and send it in and Sh as they say and that's it so there's there's a short way of saying thank you toos in a capsulized way and then there's the long form so here we have the long form why do we have the long form s said that we learned from the a very very very interesting of how to say it's called itemizing it's not just saying what when a person brings B it's almost and the season for B begins on from the seven species of Isel so you're supposed to bring to b mikdash in a basket from the seven species and you make a statement a statement of it's about four five five and all you had to say was thank you for these fruits that's all you had to say but no no no let's go back to we had a forefather of yobu he went back down to MIT and the family was there and they tortured us there andh saved us and he brought us into this land and we divided the land and this is the fruit from my land that came from The Divided AR Israel that was taken over days of Yeshua and so and so and so on all the way back to Yobo who needs this the answer is that's what Hal is it's to itemize that it's not just these fruits these fruits require obligate you to say how for the stages before these fruits came about very very important and that's why the author of theu on SED night he begins with and brings us all the way down to the building of bet mikdash and every single stage so what does it meanu doesn't that would have been good enough and then would have short circuited the whole history no it wouldn't have been good enough it was enough to say Hal just for this stage this stage alone was so important that we should have set a whole Hal just for this stage and now he did this he did that he did this he did that this is that he did all so our H is like so you know it shrivels up we don't we don't do justice to how much Hal we should really be saved so in we learn this idea and and that's why the built the Mitzvah of talking about around theim of because people ask the fundamental question you have the whole book of telling the story of Exodus from Egypt why don't we use those Pim I mean there you got the story right there why don't we quote sections from schot why do we jump to and we start using to squeeze out the story and so on because is a three pronged Mitzvah it's storytelling for sure it's also tal we use Med to bring out the story and more and more than that it's it's and there's another in there the word is not going to tell a story but I'm going to sing the Praises that hag is singing the Praises and the telling the story of is a fulfillment of Hal on the night of the S and it's derived from so the said that's why I remember actually I said it to him as a remes and but then he said it and I gave him full credit not that you don't have to have me credit that on we say the full what have to do with Kaneka so the answer is if you want to say the story of the Kaneka take a few steps back to and the poem of does exactly that because the first St is we take it back to and then we take a few steps forward where the and and and and then there's the story of H and this is Kana we just lit Kana candles we're hanging the sons of H again what does it have to do with this the answer is we're just going from episode to episode until you get get to the point that's theah story but till you get to that you've gone through four stanzas of Jewish history and that's the idea of Hal of very very very important so so this is really the said why we say all of the b as a long form breaking it down to individual uh performances uh because we want to show thank for this and for that and for this and for that and for this and for that and not and not taking anything for granted the r went on to say that when we when we're invited for for a meal let's say a shabas meal or whatever and you want us thank the host for a lovely meal there two ways to do it you can say oh everything was wonderful everything tasted great I mean that's just that's a polite thing to say or you can say you know that that entree was was really mashu mashu was really something special and the soup I never ate soup like that in my life now that you can say even if you couldn't stand the soup right I never ate such soup in my life and then that you know main dish the meat the way you prepared it and the side dishes and the dessert my my my endocrinologist is going to slaughter me on the on the on the on the on the sweets that you put out there the tea right so this may sound a little exaggerated but the point is it goes beyond it was a nice meal yeah correct that is very very nice very very nice to to thank the host to thank the host who who invited you and prepared you prepared the meal for you that is quite correct so now let's get to so specifically this is the end of it's one of the end because there's at the end long so look at source 15 this comes from and it says there are some who have the custom get that some who have the custom you know when you see that you know what that means there's some that don't have the custom that means it's not an official from the days of the an and there are two different opinions about whether or not after the days of the from let's just call it two and a half thousand years ago approximately and they end of the let's say about 14500 years ago and that time period we call it they had the authority to ordain but in the days of the 10 Century 11 12 13 they didn't have the authority to make a so if there seems to have been a Braha that wiggled in or got into the sidder somehow that's a late invention so there are some who say the without shame without mentioning aem's name and which means instead of saying they'll just say such and such like now there is a and that is when people who have to sit sh hear the terrible news of the passing of an immediate relative have to make the only question is when they say it do they say it when they if when they hear the news or at the L whatever it is when the different times when to make that but that is made but I hear the news in the morning they just announced another fell what's my immediate reaction so is that a bonafied braah or is it not a Bonafide braa so it's somehow dangling in the air on the one hand says a that doesn't have is not a at all it's not a at all so what good is to say both on the other hand there was some who used this form of deletion of in a in a type of abbreviated to to use it at a time where you really want to make a but you know that Hally you're not supposed to make the BR so it's it's a type of compromise arrang and indeed there were some who suggested that because was not a bonafied from the days of it should only be said in its abbreviated form that's not our that's not our custom and our custom it's exactly way it's in the S so he's aware of the fact that some people didn't even say it and then he says I I think that's not right so is saying you know there's some people who who say the and I'm telling you it's wrong and then the says the widespread customi custom is to say it now yesterday was the was like so when I said a few words under the for my younger baby brother's wedding so I quoted from the mat of the Rama we are 15 Generations from the r my family so on the Mata those who' have been to Poland with me or without me on the Mata it reads um it it reads [Music] um G is gim but it's a flip of L gim it's the 33rd G is gatria 33 G on the 33rd day of the the counting of am Isel which means on the 33rd day of the yesterday was the yite from the R so the um the the idea of uh was made into a little bit of a yam because the r upgraded it to a yam thei fromat does not have it as a yam it's the r who makes it into a little bit of a yam so and and of all things he dies on like his y is is on so he says that we Ash do say and indeed we do I mean for example the r was of the opinion and followed by rabo representing spari tradition that on rodes the Hal that said with an abbreviation not saying two parts of two of the praim so it's to be said without a because he says it's only a Min a custom we don't say a on a the r says based on R rash's grandson says we do say so fine say after 120 years is going to say oh you made so many all you have to do is say that's all and you're safe oh you don't want to say R say ra say both that's all you learn something you know that you know that there and that's it because there's a there's a rule that even radi who's a die hardadi and thinks that everybody in this country should be AAR because he said rfo was the mar the atas the ra Mak but he said if you keep ashkanazi you have to upon who to rely on so so he always writes if there's a custom so we're not going to worry about a in vain so there's such a principle in me you're covered if you know that your family custom is to say the so then you're covered I'll give a good example um we say the only on SED night now if you eat matah during the week you make a you make a and that's it you don't make another the villo was of the opinion that there's got to be some type of Mitzvah fulfillment throughout the week of PES even though it may not be obligatory obligatory it's the night of the Seder but if you want to go through without EA matah nobody's pushing you from the T they have to eat mat but if you do eat mat and on the last day of you are in fulfillment of the you know many times the Torah says that you eat mat for seven days so most people explain it because there's no bread so that's what you eat but it's really not the core Mitzvah the core Mitzvah is the night of the S where we have a but there were some communities in Europe that actually made an Al mat throughout the week when they ate matah because it's not that they were obligated but they were in fulfillment of a Mitzvah and the villo believed that you are in fulfillment of a Biblical Mitzvah by eating matah the second day the third day the fourth day until the seventh day and you could make a I'll give another example what aan says what he says there's a Mitzvah Mitzvah to read the mill on purum right I didn't say anything new here what about reading shirim on PES and cooh on and root on sh that's a custom it's a custom so you know many shs they'll have somebody read it from a tan or read it from a printed some shoes they'll read it from a CL from a scroll right so here in Isel if you read it from a scroll the bonna make to the bargain even without a not so appropriate to say but where does it say anywhere that made a Tak to to read the Miga of sh and and and Co and Ru on doesn't see anywhere but it's a so said there's a fulfillment of Milla reading by opting for this Min that already allows you to say a so if you're not reading it from a CL it's not a Bonafide reading anyway but if you read it from a CL from from a scroll so it's a Bonafide reading and you can make a so this was the v's opinion the r Die Hard against this the ra believes he not obligated no whatsoever so that's why says if the never instituted don't say this at all what Happ what happened because of this rfo there was some ashim who thought you know what we'll say it without we say or take for example the that is made when a at a Mitzvah we use it as an idiomatic expression you want to say I got rid of him we say right oh thank God this nudnik I got rid of him we say that is a who says it even some fathers with the time the boy gets the alah doesn't say and some will say this is not a mentioned by it a that was manufactured in days of the and some say with and some not or for example the flip side of shal so you have in many it says it's a interesting and I'll give an explanation in a moment what that really means made men also so what does it mean what does that mean specifically for women so so there are some actually I've saw this in the 19th century he thought that because this was never stated in the that if a woman wants to say it you should say and not say I'm not advocating that it's printed in the with and I think you know if women are comfortable with it they should say it and so on but what does it mean so I think it's in the name of the who said that when decides to make man Adam not mankind manam he takes counsel by the with the MIM it says let's get a let's get a consensus here if this is a good idea okay so whatever they said it's never reported if there were objections or not wanted to teach human beings that if you're a a head of an organization the head of a government don't make unilateral decisions but take counsel by subordinance it's always good to hear other opinions it's a very very smart thing to do taught us good manners and good way to conduct leadership take counsel by subordinates but when it came to making woman it doesn't say that so the idea was he un really creates women so it's his own free will created woman only by his will and not in consultation with any of the malim so it becomes a type of upgrade and then the morale goes further and says did you ever notice that every stage of creation it's always an advancement there's not there's no regression when you go from day 1 2 3 4 5 6 you're only going up in terms of the development of the world of the created world so the last creature created is woman so he says she's on the highest pedestal of creation s agrees I think his wife told him to say that you know you know maral's wife told him to say that but why did he say that he said that many of them people some women feel a little bit uh uh insulted that they are mitzvot that they're not obligated the moral says just the opposite there are V that men need for Spiritual Improvement that women have no need for it because their starting point is on a higher pedestal of spirituality so that's nice that's a nice thought of the maharal prag and he says therefore okay a woman can do the mitzvot of shazman GAD the time bound but the reason that they're not obligated the moral never accepted the idea you know a woman is busy in the kitchen changing diapers and so on that therefore she have time to do these mitas he never bought into that at all Ram never Bard into that either so there there's got to be either some type of more philosophical reason for the split and here the morale says that it's based on an upgraded awareness of spirituality by women and therefore there's no need for some of the mitzvot for Spiritual advancement it's a it's it's a very very nice thought and and the moral lived 300 years ago I mean this is not a man who was impacted by feminism on any level whatsoever so this is with regard to uh well let's get down to a more data another mitvah yeah yeah yeah I'm listening yeah no because it's the middle because it's the middle of the Braha the braa ends with the said the printer caus us to think it's the end of the it continues that's the continuation the ends with and then you answer a so to answer you don't answer a in the middle of a right I actually mentioned this concept in the in the with regard to the we did this in a share a while ago do you say which means are you in the middle of a when somebody says is that the end of a or are you in the middle of so if you're in the middle of the of course you don't if you hear somebody for that matter say that out loud you don't answer you say at the end but if it's the ra he believes it's the end of the and the next begins with there's no conjunction and so so so that's a concept that you never say a when you're in the middle of a so is the middle of the that's the that's the printer's problem BR on the printer that's all yeah did you ever discuss what means yeah maybe not the concept this year but I'll be happy to repeat something that I saw in the author of The seph what does it mean says says what needs your you became a and now you're giving that that doesn't work like that doesn't need anything so what are you giving a for so he interpreted as follows who needs the braa we human beings need the Braha we acknowledge that the source of all is and therefore the understanding of the is you you are the source of the that's a way to understand you are the source of all blessing and that's why we turn to you and you know there's a concept in a it's in idolatry it's called which means uh you agreed that there is a kadosh but you think that there are partner deities out there they're partnership there other and you should know that in Bon there were no small amount of people in the Middle East who believed that yes there was a when when the Amon and moav when they talk about they believe that has a God and so on it's the god of the but we have our own Gods so if somebody says okay fine so we're going to be pluralistic here and we'll accept but we'll acknowledge that they also have Gods the Tor says that's called it's idolatry because it's you're partnering a is exclusive does not tolerate partnership and the reason that the ramam separates between Islam and Christianity Because he believes that Islam is monotheistic complete but he believes that Christianity is is part ship because they believe in the Trinity the Father the Son and the Holy ghostes and therefore their separated himself into mortal human being who lived 2,000 years ago and and so on and they see deity in yesu and and that's the raham says is idolatry it's the U there is no toleration of partnership for and therefore you are the source of all blessing it's not like U you know you government meeting and they're they're they're dealing with the expenditures of the budget so all right so younar a little from this Minister a little from that Minister doesn't work like that with aosh you don't say all right Al askh but there are other powers out there you know let's let's not put all our eggs in one basket the answer is yes you put all your eggs in one basket the basket is a there's no other address but a that doesn't mean and the r knew that there some people who fa on this and thought that because is the exclusive address there's no need for a doctor when somebody's sick the Rah says that's inadmissible you can't you can't do that you have to the one who actually thought in theory that all you need is aosh for oyal illnesses is the ramban after the ra even the ramban was also a doctor and the ramban says why was I a doctor what I a hypocrite he says because you have to be on a high Madre a high level to really believe that aosh is the only address and if you're not there you have to go to a doctor also the ramam says this is all nonsense and he believed that that literally nonsense he uses the word tip he believed it nonsense and he said that you have to do what you have to do so if you have a military issue you have a defense issue you have to have an army you have a medical issue you have to have doctors and so on and you have to put your trust on that these Messengers are going to get the job done but you can't just sit back and relax that's called You're Now to rely on Miracles so we're just going to deal with the last minute of the the famous that we use every time we sit down for a meal so if you look at source number 16 you see that it comes from which is the famous that we say on to bring the bread out of the land out of the ground okay and we look at 17 which comes from now we know this p right you have to feed your animals and you have and then you can sit and eat this I got by the way launched a that if you do have animals to feed you are responsible you have to give them first before you set down to eat make sure the animals get get fed now I remember when I was in the in the high school so we had a cafeteria style lunch where you know kids took trays and they walked and and took whatever they took and everything I stood on the side I made sure every kid in Yesa got lunch before I took a morsel cuz I knew if there was be no food left I I can deal with it you know but if a kid doesn't get lunch I'm going to hear it from his mother right so so so but the kids were they were very not they were not happy about that they they wanted they didn't like I was standing there and everything so I told them it says first you have to give the beamus you know and only then can you eat so they said you're so sweet yeah I had a good relationship with the kids that were able to get away with that kind of thing but uh the point is in Source 18 from par AEV the Tor says mosu is apologizing to Amel that they ate mun in the desert for 40 years the same thing now my father-in-law Shalom a real Thoroughbred y would have been thrilled to have the same same thing to eat every day but most people don't like that they like a little Variety in the menu of what they're eating and there was no variety not only that nobody got up from the table full nobody how much how much month did they receive this is going to sound familiar in om's worth so what is om we say om so they count we count the OM we count from the days of the corbana OM the is a measure like today you say a pound or a kilo it's a measure that's all it's a weight of of of amount of grain so the grain that was offered was barley and barley was considered was considered what animal feed which means that if you don't have wheat you don't have good bread you'll eat animal feed if you're hungry if you're starving and the minimal amount of grain to sustain a human being for one day was an Omar's worth I'll translate that then into calories 1,00 calories 1,00 calories a day is if you have that you'll you'll you'll live you'll live nicely less than that is called you're you're you're getting starvation diet in those who survived the first uh selection in beer canal and live for maybe three months they die from T starvation they were given 450 calories a day of of of of of of nutrition and you know we're also very nervous how many those who are alive now in Gaza how much calories are they getting if they're getting food at all you know how how much are they getting so 1,200 the problem is we eat 3,000 calories a day and then all of a sudden you're on the Walker and you're doing this and you're on diets and and whatnot because we overeat but 1,200 calories am Isel received exactly amount of what they needed to stain there for a day nobody got from the table with a sensation of full andu apologizes in Source 18 I we tortured you I know you were tortured you didn't have a good sensation and you were hungry cuz a person doesn't have a lot to eat you have you ate this unknown food and your forefathers never heard of this either why did do this I came to teach you a lesson man does not live on bread alone but on what comes out of God's mouth but says I got good news for you you are going into a land of the land of the seven species and there you will eat and here comes a new word in the language you're gonna feel in Yiddish we translated it Z satisfied you're gonna be whoa that was a good meal but don't forget so what does that mean it means even somebody men say in Los Angeles in Te in Goldis Green in Melbourne Australia he's not thanking the God for the weat in in Idaho Nebraska in in idah Nebraska he said he's thanking for that gave is the power to give off the fruit and if you're not deriving it from you ought to be here to derive it and that's the from the land of is that's what it means and that's what said when he said and that that we say every time we eat a piece of bread brings us to of the fruits of is and that's why the comes from this everything about she talks about the scenario of the agriculture the Flora the Flora the the birds and everything has to do with the nature of is that's what is all about okay we'll continue with this page yet next week and then I have another page already um okay