Rav Aaron Dovid Poston: You Shall Keep My Sabbaths אֶת־שַׁבְּתֹתַ֣י תִּשְׁמֹ֔רוּ

Shalom aleikhem everybody. Welcome back to the Yibaneh Beit Midrash. Welcome home to Torah. A warm welcome home to Torah. As you know, we are in the Kli Yakar, the safer specifically called Ir Giborim. We hope you follow along. He always deals with the fundamentals and uh we we encourage you to learn Hebrew. So, make sure to look in the link below, number one, and find the source sheets, the uh the original source sheets in Hebrew. And there are also previous shiurim. There are links to previous shiurim. There are um playlists. Anyway, we encourage you to uh to listen. So, here we go. We're going to He always starts now in the Ir Giborim with a midrash. So, we're going to fly through the midrash a little bit. Of course, it's relevant, obviously, to the parashah, but the thesis that he brings down, it's a little bit um let's just say uh to decide. So, let's begin with the midrash. We start with the the verse in Leviticus 25:1, which you'll see on the source sheet number one, "And the Lord spoke to Moses on Mount Sinai, saying um um Vayedaber Adonai el Moshe b'Har Sinai lemor. Little bit uh came out wrong on the Hebrew, but uh so God spoke to Moses on Mount Sinai, saying. It's very interesting Rashi. Rashi goes out of his way to explain that just like all of the details in this parsha with shmita and and and yovel, jubilee, um the truth is all of the Torah was given at Sinai. That's why it says at Mount Sinai the parsha of shmita and yovel were given with all its details and all of its generality, so too all the mitzvahs. Right? God did not leave us hanging. He gave us the instruction manual and there is the I'm going to call it the CliffNotes. I don't I That may sound degrading, but the Torah is a code and the oral Torah is the filler, is I'm not going to say the real crux of the matter, but the only way to really truly understand the written Torah is through the great lecture. It wasn't just a one moment. A lot of it happened on Har Sinai. It happened the first year, but for 40 years, what do you think we did for 40 years? We didn't have to work. We had manna from heaven. Remember that. We didn't have to work. We learned. We learned God's holy word. So, there was no um agriculture. 40 years in the desert without planting a single thing. When you come into Israel, you're going to plant. And just keep in mind another idea is that for 6 years you shall work. Okay? The Kli Yakar explains somewhere else a very fascinating idea, that this is about trust in Hashem, building our bitachon and our smicha, our reliance on Hakadosh Baruch Hu. He says, "Don't worry. You're going to eat." Right? You think You're going to ask the question, "What are we going to eat?" He says, "Don't worry. The seventh year, I got I got a I got a a surprise for you, a triple blessing. You're going to have in the sixth year, normally by the non-Jews, they rotate their crops. Cuz they don't They Well, let's just say it's it's a natural phenomenon that the land the the the the the plants draw minerals and nutrients from the ground and they're not replenished. So, there's a way to try to replenish the land by allowing it fallow. God says, "Nothing doing. You live miraculous miraculously in the desert. I want you to do no crop rotation for those 6 years. Plant for those 6 years. And in the 6th year, I'm going to give you a triple brocha, triple crop." Not exactly happening all in the 6th year, but since in the 7th year, you're not going to uh plant or harvest, so in the 6th year, there will be plenty. There'll be enough for the 6th year. There'll be enough for the 7th year. And since you can't plant in the 7th year, at least the beginning of the 8th year, what are you going to eat? Don't worry, I got you covered. Okay? So, that's a very important idea that most of what we're talking about in the beginning of the parsha is dealing with the shmita and the yovel, but just keep in mind that if we don't keep the laws of God properly, and specifically shmita and the yovel, that we would be exiled from our land. Okay, so there's a progression. I'm going to just say it out and then we'll see it inside, that if you don't keep shmita properly properly, you're going to go into impoverished. And you're going to need money, and you're going to sell sentimental items. Doesn't mean you're going to be a vacuum salesman or an encyclopedia salesman, but you're going to sell your matatilin. You're going to sell your sentimental items, and then you're going to have to sell your your your field. And then if you don't do true value, you're going to have to sell your house. And if that doesn't work and you don't get the message you're supposed to keep shmita properly, then you're going to be even more impoverished until the point where you might even have to sell yourself as a slave. And then the worst case scenario, you have to sell yourself as a slave to non-Jews. Can you imagine living a Jewish lifestyle in a non-Jewish environment? Well, guess what? That's what happens to the nation. Starts off as a individual, and unfortunately, we know that the 70-year exile of Babylon was due to the 70 shmitas that we didn't keep over the 490 years. I'll just read the midrash real quick. The question was asked, "Lama nismach parashat mecher lishmitatan v'yovlin?" So, why is there a juxtaposition, the word smicha, a juxtaposition between because right away you see in verse 14, in verse 14, if you look on the source sheet, I might not have it. Oh, I see where it is. Look in the uh midrash on source number two. Right? When you sell property, in verse 14, it's about eight lines down. Right? So, that's what's going to happen. You're going to end up selling your property. So, it says like this, "Lomar l'chashiv lo shamah hashmitah v'hayovel, l'sof machar metatlin." So, if you don't keep shmita properly, you're going to end up selling your property, your immovable property. "Chazer b'mutav." And if you do t'shuva, that's really great. That's preferable, of course. That would be fair, fine, and dandy. "V'im lo, but if you don't do t'shuva, so is machar s'deihu, then you will end up selling your your fields, s'deihu." As the pasuk says in verses, I think it's verse 25, see on the source sheet, in the it's bolted when your relative becomes poor and sells some of his property and we're talking about your achuzat tov specifically the real estate and if you did chuvah you repented the chazer b'mutav that's great that's good that you repented it's great that you finally started taking shmitah seriously v'im lo v socheh macher beiso then God forbid you might sell your house and that's in verse 29 if you look on the source sheet okay and and when someone sells a dwelling home right in the in the in a walled city for example chazer b'mutav that's great if you did chuvah v'im lo socheh ya'asher al avsacheihem avtachim which means doorways you're going to end up going door to door asking for tzedakah for a handout that's what's going to happen if you don't do chuvah as the pasuk in verse 35 it says when your relative becomes poor you shall maintain him as a foreigner and a sojourner and let him live near you in other words you have to keep him from falling into worse poverty and it says v'chazer b'mutav that's great if you do chuvah and in verse 39 v'im lo socheh macher atzmo God forbid you have to sell yourself into slavery in verse 39 you can see on the source sheet right your relative becomes poor near you and is sold to you so that's being sold to a Jew as a slave which we all know that's not really servitude and it's it's more like a indentured servant and then chazer b'mutav that's v'im lo shinimchah l'nachrim you'll be sold to and the clear cut says that's the end of the but if you read the source number two, the measures goes on to explain in a very interesting way that will be sold to the meaning that the Jewish people will be exiled from the land, but very important, that God goes down into exile with us. He holds us." He's as last verse says in Isaiah chapter 43 verse 14, "For your sake I have sent you to Babylon, you shall maintain, literally hold on to him." So, even though God forbid, when we go to galut, we're not alone. Hashem, and we really we're doubting that Hashem comes out of galut. Right? It's not just about us, but Hashem also, the the chilul Hashem, the the desecration of God's name by the Jews being on goyem. Just because we're now in the land of Israel, or some of us are, but we're all not here. We need the majority. We need the We need more Jews to come home um and be part of uh the redemption process, okay? So, let's go into the clear cut. It's absolutely fascinating. As I mentioned, he always deals with the fundamentals, and if you don't believe me, um what's the word I'm looking for? You won't be uh you won't be disappointed. He says you do a sha'adam hu murkav mechaymer vetzura. Did you know that a human being we're a combination, murkav, we're combined with a physical and a spiritual. We're We're both. We're both. Right? We're like a the jockey on a horse, right? The jockey on the horse is the real us. That's the soul. And the horse is the human body. We're combined of physical and spiritual. Keep in mind these words. Chaymer is physical, and tzura is spiritual. V'hem shnei fochim tamid. They're in constant opposition. V'nochamim zeh v'zeh. And they're actually in a war. They're fighting with each other. There's a Yates Harrah and the Yates are tov. I should say come xenophobe. And when one is up, the other one is down. One of my students said said this week sounds like you know Esau and and Israel. Right? When Esau when when Jacob and Israel's up, Esau is down. And vice versa. It It is you know in fact the the actual angel that Jacob fought on the other side of the Yabbok when he was coming back to Eretz Israel. Rashi explains and Medrash explains that this was the that angel that he fought was the angel of Esau, the archangel of Esau, which is the Yateser, which is the Satan. Which is the Satan. Let's go on. He says ain't no mish-ta-me-sheen inch by inch by inch but they're not equal. They're not wearing the crown equally. In other words, they're not ruling at the same time. It's one or the other. Keep his mind shut and make a bear. At a time where the the physicality is strong and overcoming, as had Nicholas Honey, that's when the spiritual side is called poor or impoverished. She can show them a core even King Solomon calls the soul in Ecclesiastes 4:13. You can see on the source sheet number three. Better a poor better a poor and wise child than an old and foolish king. So who is the impoverished but yet wise child? That's your Yateser Hatov because you were born 13, 12 years for women and you only had the yetzer hara. So, that's the older uh child, so to speak. The um the poor child is the younger child. And look what Rashi says, if you go to the top of page two, Rashi on that verse. What does it mean better a a poor and wise child? This is the good inclination. And why is it called a child? Because it doesn't enter the person until they're bar mitzvah or bat mitzvah. And why is it poor? Because the limbs don't really follow. They don't obey it. As they don't obey as much as they would when the evil inclination, you know, has some kind of trick up its sleeve. Okay? And wise? Why is it called wise? Because it gives good advice. It gives good advice. What about the yetzer hara? It's better than the the yetzer tov is better than an old and foolish king. It's referring to the evil inclination which rules over all the limbs. Why is it called old? From when the child is born, it's put into immediately. Okay, we're getting the idea. Okay? So, that's why it's called the word we're going to see soon. It's Oh, no, right here. It's called a yeled misken. Misken means poor. It's not just nebakh. It means literally impoverished. Okay? Bizman nefesh ha-sikhli go d'orait. Now, on the other hand, when your int- intellectual soul is strengthened or overcomes, az henikrat ashir. Wow. So, then it's called So, the the the the soul is really called as the good soul we said was called poor. But if you strengthen it, then you're rich. And you're not just rich, he osher amiti. This is real This is the true wealth. When you strengthen your spiritual side, she-ein mekabel eder u-temurah. Because it doesn't really lack anything. It's It doesn't In fact, it's not willing to accept nothing. It's It's It's um It doesn't right? It doesn't lack anything. It's you're truly rich. With someone who's really rich, I mean, we've all met people who are rich. But really rich, it doesn't lack anything. Now, interestingly enough, we've read this many times in our lives. Perkey of Aizu Asher, who exactly is wealthy? We all know some air the Helko. Now, Pasha shot, simple understanding, is you're happy with what you have. That's your lot. He says Rasul Allah show us make cocoa sugar bottom Aizu Asher Vero. They're some air the Helko. All right, if you have two Well, here in this case maybe the H and the H and the H R. But anyway, between two people, which one would be let's say the the stronger one? The stronger one is the one that is some air the Helko. Now, what is Helko? We all thought it meant just what you have. He says it's the show us a sham. You're You're You're satisfied. You're happy in the salvations of God. If I can translate it that way. But the show us a sham. And it says in Aicha, Lamentations, Jeremiah chap- at Lamentations. Jeremiah wrote Lamentations chapter 3 verse 24. What does it say over there? It's the number four in the source sheet. The Lord is my portion. Helka Hashem Amro Nafshi. That's what we mean by the show us a sham. The salvation of God means the relationship. The strong, loving, tight, cleaving the vacuous sham. That's my portion. Uh so, that's on the soul side. What about the choymer? Uh val ha choymer af al p sh u ashir, when the physical side is actually, you know, mamash wealthy, it's called an ani. I mean, the world is is upside down, isn't it? So, even though the choymer, and even if it's wealthy, the physical side, it's called poor. Why is it called poor? The fish ain't a that relationship. He's not happy with his relationship. Interesting about Esau, exactly like we said before. He didn't care about the birthright, he didn't care about the relationship. He was willing to sell it for a bowl of red beans. So, the fish ain't a sum but choose Hashem, rock the oisher. Do you know what he's happy with? His wealth, the nachasim. That's it. He's happy with his physical wealth and his properties. The im kol oish row, and even with all his wealth, nikra ani. He's called poor. Why is he called poor? Look in Ecclesiastes, Koheles chapter 5, verse 9. Whoever loves silver will not be sated with silver. Ohev kesef lo yisba kesef. So, we do know there's an idea, maybe we all relate to it. If you had a million dollars, you want two million dollars. You never, you know, you're always half of where you want to be. Okay, which means you're you're lusting for more. You're not satisfied with what you have. That is the person who whose choymer is strong. L'tikach, therefore, top left side, k'day l'chazek nefesh asiklis, in order to strengthen and give strength to this intellectual spirit that we have with real true wealth Guess what Hashem did for us? He was He gave the soul. He gave our true essence his his Torah and his commands and his mitzvahs. We see in Mishlei that's King Solomon wrote Mishlei chapter 8 verse 18. Look at number six on the source sheet. Now, most of Proverbs you see King Solomon speaking as if it's the Torah speaking. Right? God is speaking saying wisdom wisdom speaks. Well, here riches and honor are with me. Who's that? That's the one who follows the Torah. Right? Riches and honor are with me. So, someone who keeps the Torah, right? Who guards the Torah, who observes the Torah and the mitzvahs he will merit also physical wealth. So, think about King Solomon. I mean, he he he actually had both, right? God asked him, "What do you want? Wisdom or wealth?" And he said, "I'll take the wisdom." And God granted him both. So, it's the same it's it's the it's the same theme here. And this same King Solomon, he wrote Proverbs. What about one who's Torah? If God forbid one is not keeping or guarding the Torah Nishara Korach The word Korach or Korach not sure there's no vowels here, but he remains barren. Right? Either he's bald or it's like a barren wasteland like an ice cap. You know, North Pole, South Pole, whatever it is, it's Korach or Kerach that did he remains in every way means he if someone is desecrating the Torah, they won't have ushrews, they won't have wealth on a spiritual level, nor will they be granted wealth on a physical level cuz it says right, he's totally barren osher ruchani v'gufani. He's he's bereft of wealth both spiritual and physical. Now, in Pirkei Avot chapter 4 Mishnah 9, ham'vatel haTorah me'osher sofo l'vatel me'oni. And if you look at number uh seven, Pirkei Avot chapter 4 verse uh Mishnah 9, so Rabbenu Yonah Tam would say, "Whoever fulfills the Torah in poverty." Just imagine, Hillel, Hillel who sold just enough matches every day to gain entrance to the Beit Midrash, and he was so poor that the the the Gemara explains that he would kind of mechayev he kind of obligates all of us to you no matter cuz we're always going to be wealthier than he was, and yet he put his life on the line. What he did was one day, there's a story, one day it was uh he couldn't he didn't couldn't sell enough matches to gain entrance to the Beit Midrash, and he went up to the roof, and it was a day that was snowing, and he almost froze to death, but the students looked up and saw that it was getting darker and darker, and they looked at they saw in the skylight the outline of a person. They went up, and they saved him, they warmed him up. But that's how much he was willing to um to learn Torah, and even though he was dirt poor. Okay? And that is the story of Hillel. Okay, but what does it say here? Whoever fulfills the Torah in poverty will ultimately fulfill in wealth, meaning there's a bracha. Hashem will reward you. And on the other hand, if you're very wealthy and you neglect the Torah, you could lose your wealth. It sounds like that, right? Whoever neglects the Torah in wealth will ultimately neglect it in poverty. So, according to the Kli Yakar, going back to the Hebrew sheet, someone who negates his ability to learn Torah because he's so wealthy when he's spending all his time on yachts and vacations, I don't know, whatever he's doing, in the end he'll lose it. And this is what Chazal say in Bava Metzia. Ready for this? It says, "Lo lami adam zachir bitvu'a betoch beiso." That always a person should be extremely careful to make sure there's tvu'a. Remember that word, tvu'a are grains. But let's just say it's a code word for food. But it means grains. That a person should always be careful that he has food in his house. Shelo nikri Yisrael dalim ela iskei tvu'a. Now, this we're going to go through some storylines in Shoftim parts of Shoftim, but basically the Jewish people are never called poor or impoverished except when it comes to food. As long as you have food, a question was asked by the Maharal, "Why does it say ein Torah in kemach or ein kemach ein Torah? Why doesn't it say bread? If you don't have flour, you don't have Torah? And if you don't have Torah, you don't have flour? What's flour? Why not say bread or dough?" Because he says that really all you need is just a little bit of flour to make a pancake. You know, you make a whole loaf of bread when you feel you have to eat it before it goes bad. Remember those days they didn't have freezers and refrigeration. You had to make a whole loaf of bread. It basically had to be eaten that day. Okay? So, here you make a pancake, you got no worries. Tomorrow you also make a pancake and the following day you make a pancake and you're good to go. So, interesting why use kemach and not bread or dough. But, the most important thing here is to know that the Jewish people are only called impoverished on a physical level when they don't have tzuva. Let's see, in parshas Shoftim, if you read let's say verse it's chapter 6 verse 3, you see verse 4, and you see verse 6. I have it here on the source sheet. Number 12. I think that's where it is, yeah. And I'll just read like what I highlighted. It was when Israel had sown seed, Midian had come up and Amalek and they attacked. And um what did they do when they attacked? They destroyed the produce. They destroyed the produce. Even like in geographically till you get to Gaza, they they didn't leave any sustenance. There was no produce and no no uh uh let's say agricultural grains, no sheep, no ox, no donkey. And it says Israel was very impoverished. So, just to hear the Hebrew v'hoyo im zora Yisrael v'Amalek Midian, right? It was when Israel seeded. The word zera zera, seeded. And um enemy came up. V'yashchitu es y'vul y'vulam and they destroyed. They um Yeah, they destroyed the produce. And what does it say at the end? V'yidal Yisrael me'od. Israel became very impoverished. Keeping in that in mind cuz we're going to tie in seeding. We'll see how it goes. Amru oy There's Not only is poverty, we don't define poverty until you really don't have any food to eat, but also when it comes to shalom bayis, it says mariva. Mariva means fighting, quarreling, does not come to the house except regarding food. And you can replace with money. You know, when you when there's financial issues, when there's no money, there's no food, and look, there's all kind of reasons why there are shalom bayis issues. But one of the major issues, uh we all know, is money. Ultimately, it comes down to money. So, the Kli Yakar says, "How do we know this idea?" So, if you look in Psalms 147:14, which should be near the top. No, it's uh number nine. So, there's a famous verse. Right? Within your borders, he makes peace. So, that's nice. We want peace in the home. We want peace. Guess what? With the best of the wheat, what's called the cream of wheat, with the cream of the with the Right? The cream of the crop. The cream of the wheat, he will sate you. That's when there'll be peace. Right? In fact, in many countries, when they go to war, a lot of time it's over resources, money. Okay. Many times. So, that's the pasuk he brings down. So, what does that mean? There's an Aramaic statement, very difficult for me to translate exactly. I do the best I can. So, when the barley or the grain runs out, so imagine you have a jar, and that jar is full of barley, and you shake it, it doesn't make any sound because it's packed. But when it's it's really towards the bottom, so then you can hear a lot of noise. So, that's it's like an Aramic statement. Um the the Amre Inshay, what people say is Kad Mashlin Sa'ara Mikda Nakish V'Asi Tigra. Basically, when the jar runs low, when it runs out, it's finished. So, the the grain inside makes noise like a grogger, that's when quarreling comes into the house. Almost like measure for measure. It's like you're opening up uh for knocking around, you know, quarrels. So, make sure to always have a little bit of extra food in your cupboard. So, you can keep your Shalom Bayit going. A Kol Hatorah Bidar K'Ilu and everything is explained like we already have. Al Derech Amram, it's said in Pirkei Avot, the famous Pirkei Avot, chapter three, Mishnah 17, Im Ein Torah Ein Kemach. If there is no Torah, there is no food, there's no sustenance. You might ask, so what comes first because the whole statement is, Im Ein Kemach Ein Torah, Ein Torah Ein Kemach. Which one comes first? But let's just focus on this. If you don't have Torah, then you won't have food. Ki Torah Mazon HaNefesh V'Kemach Mazon Gufani. Because the Torah is the sustenance, the nourishment for the soul. Whereas the Kemach, the the the grains, the the flour, that's going to provide sustenance for the body. V'Ein Noitin Lo Mazon Gufani Rak Im Hu Osek BaTorah. And God is not really granting uh physical nourishment unless you involve yourself in Torah. V'Noitin LeNefesh HaMazon Shelach. Which is then in turn given over to the soul as nourishment. And that's what it means in the verse, actually it's not the verse, but the what we said in Bava Metzia Adam Zali here bitvuah, that a person should always have food in the cabinet. He should always have He should make sure there's always food, otherwise quarrels going to break out. Hainu bitvuah, we're calling to vuah the grains Torah. In fact, there is a machlokes what was the tree of knowledge of good and evil in the in the um in the Garden of Eden. So there's an opinion that it's the wheat it's the wheat um the wheat kernels. Okay, so um it's tvuah. And that's the Torah. The Torah, there's an opinion that the tree of knowledge of good and evil and the tree of life were it was like one tree, but it was two two trunks that were wrapped around each other. He just took from the wrong tree. But he's claiming here when it says a person should always be careful, make sure he has tvuah, let's say in the cabinet, that's referring to the Torah. Make sure you always have Torah. In fact, the Torah is called tvuah in Proverbs chapter 8 verse 19. We have it on the source sheet. And number 11. Remember, this is King Solomon describing the wisdom of the Torah. My fruit is better than gold, yeah, fine gold, and my produce is better than choice silver. So we understand that the Torah, the wisdom, it's still being compared to produce, uh tvuah. And that's what it says in Hebrew, tvuatah mikasef nivchar. That the wisdom of the Torah is even better than silver. Now, what does it mean betoch beiso? We said that you should always be careful to make sure you have Torah in your house. What does in your house mean? betoch habayit anushi Within your personal house, meaning you your body. We're talking about your soul. Make sure you have Torah in your being. Your anushi, your personal being. Oh, maybe betoch beiso mamash, or even if it is it's true, it means your house, your physical house. v'fi she'nikra Yisrael dalim she'lo nikra Yisrael dalim, Israel's not called impoverished. ela al iska d'vua'sa Torah It's only when we are lacking Torah, when we're lacking involvement of the grains of Torah. she'b'shaa she'm'vatlinan Torah, bo'in lidei oni. And God forbid, at the time that we're negated, we're not learning Torah, then we would come to be impoverished. And we have the statement im ein kemach, ein Torah. If you don't have flour, you don't have Torah. So, we saw in Shoftim that the Jewish people were planting, v'haya im zore'a Yisrael, the Jewish people, if they were sowing I'm using the word sowing as s o w. They were sowing the seeds. This is related to Torah, brother and sister. Not only that, he says einu zore'a she'masim tovim. So, the z'ri'a is actually the mitzvahs. You're sowing good deeds. You're sowing your masim tovim. I'm sure you probably heard that in some other language, it makes sense. Um in Hoshea that's Hosea chapter 10 verse 12. We see that on number 13, page three. Sow righteousness for yourselves. And then the Rashi, unbelievable stuff he's talking about, involving yourself in Torah. Okay, sow righteousness for yourself. Reap according to loving-kindness. So, the clear card uses this verse. He ties in two verses. Zaru lachem tzedakah. Right? So, seed for yourselves righteousness. And in Psalms 97:11, a light is sown, s It's s o w, sown for the righteous. Again, that word or zaru latzadik. We've all heard that word. So, the zerua in the first Hoshea is referring to to to Torah, to mitzvahs. And the or zerola tzadik is referring to Torah. I'll let you sum this idea up. In ein kemach, ein Torah. So, we saw the idea of zeria, of seeding in Shoftim. That's seeding is defined as maasim tovim, mitzvahs. And Hoshea is zeru lachem tzedakah. That is also written or zore latzadik. And or is referring to Torah. So, you have the combination of zorea, seeding, referring to both Torah and mitzvahs. Now, it says alu Midian va'Amalek vi'ashchitam. So, the enemy came up and destroyed the grains. She mevately most of the time of Torah. And as a result of the war, we had a We were involved in war, so it took people away from learning. It's called a distraction. War can be a distraction. And that's what it seems to say. Valu Midian va'Amalek vi'ashchitam. They They destroyed the grains. Why? She mevately most of the time of Torah. As a result, they were not learning Torah properly. They were so involved with the milkhamah that they were not involved in Torah mivne milkhamis Midian and Amalek. And as a result, what was the result? Vayidal Yisrael me'od. Israel became very impoverished because of the lack of learning Torah. Kemo ken, hamariva, we spoke about the quarrel some that comes to the home. But it's not talking about a home of a house. We said it's a possibly talking about your inner being. Listen to the words, kemo ken, mariva bam be veit anushi. It's actually coming within you. Beina kokhos ha gufanin v'ha nafshin. Amongst the powers, the natural powers that you have to do good or to do evil. Right? We we have a uh an inclination to do good or to do bad. So he says that this mariva, this quarrel, the fighting is coming in between your yetzer hara and yetzer tov, between the physical and the spiritual. Al iskei hatovu'as ha Torah, regarding regarding the involvement, the grains, the result of learning Torah. It says in Proverbs chapter 3 verse 17, regarding the Torah, the kol netivoteha shalom. Right? All of its paths are peace. The first part, right? Its ways are ways of pleasantness, and all of its paths are paths of peace. Lefishim shalem it beina kokhos ha gufanin v'ha nafshin. That's when there's a completion or a perfection between or let's say peace between your two inclinations, your physical and your spiritual, that's good. That's when all of its paths are paths to peace. Mhm, the bitter Torah, but if you negate the Torah, you you abandon the Torah, then mariva mit chazekit, then quarrelsome strengthens, right? Comes up against you then you're involved in quarrels. It says in Gamorrah Sanhedrin that is one who's oisek b'Torah lishmah, if you really are learning Torah for the sake of God, for the sake of heaven, for the sake of what it's supposed to do is metaken a middos for personal growth, then what happens is masim shalom bamal u'shmalo u'shmata, then peace extends to the entourage of the heavenly bodies in the angelic world as well as down here, there'll be peace. Perush bein hakochos hagufani v'hanefshi'in, the separation, the difference between the different powers, the the the the physical powers and the spiritual powers, we we have to understand what it says. We read this verse already, 147:14 in Psalms. I think it was number uh number nine. Am I right? Hashem g'vir shalom. And yep. Within your borders he makes peace. But look at the rest of the verse. Shocheil lechem yispa'ech. Right, when is that time? B'ei ei ei matai? When is that time that there's going to be peace? When you have enough food to satiate you, the cream of the crop. And this hints to Torah again. Now, this is a little bit complicated. Gamorrah Brochos samach dalet is talking about these two different Roshei Yeshivos that were going to be appointed as the head. One of them uproots mountains and one of them is called Sinai. The reason he's called Sinai is because he's the master of the sources. Well, guess what? In Hebrew it doesn't say master of the sources, means he's the master of the wheat. And that symbolizes Torah. Okay, the same Amud Besefer Parshas Haazinu Um in Deuteronomy chapter 32 verse, it's actually verse I think 14. Yeah, is that right? 32 number 18 on the source sheet. So, it's talking about the cream of cattle and the milk of sheep and the fat of the lambs and the rams and the Bashan of Bashan and he-goats. And then these words, and the kidneys with kidneys of wheat. Kidneys have wheat? Im Chelev Kilyos Chita. Okay? And the congregation of Israel would drink the blood of the grapes. This is talking about Eretz Yisrael. There's something about Eretz Yisrael that's going to be related to wisdom. We're going to see that shortly. So, he says Elo Halacha Shem Gufey Mikra V'chulei. I could think this is a quote. I couldn't find it, but uh these are referring, when it says these are the the kidneys of wheat, it's referring to I think it's Rebbi Akiva who actually is called the mountain or the master of wheat, it's talking about the Halachos that are derived directly from the text itself. V'zeh She'amar Katuv Ela Me'adam Zohir Bitvuah. Again, we saw that phrase before that uh a person should always be careful to make sure that there's food in the house. L'fi She'kol Yom Asur B'shavuah. Now, think about this. He's going to tie this all into the sevens. We see that there's the midst of keeping Shabbos is at the very end of the parsha Behar. But here you have shmita and you have yovel. They're all number sevens. Okay? So Shabbos is the seventh day of the week. Shmita is the seven year of a seven-year cycle. Then you have yovel, which is a the the actually the the following year after the seven-year cycle of cycles. Okay? So he says that the tish of the kol yamot hashvuah, you see we're on samech aleph, uh tzadik aleph on the left side, about eight lines down, that all the days of the week Adam is a scout, that a person is busy with his own business, right? We have things to take care of. V'eino yochal l'hatmid b'Torah, and he's not able to be consistent in continuously learning, cuz he's busy. Aki nasni k'rish baruch hu l'Yisrael zmanim meyuchadim l'lamed Torah. Therefore, what did Hashem do? He set it up. There going to be special unique times for the Jewish people to learn Torah. B'zman she shuvtin mitarchei iskei haguf, this These are the times where we're sitting, shuvtin, where we're ceasing, we're ceasing, we're sitting from the the effort of work of the body, k'dei she'asui b'torchei melachet haTorah, in order that we should be involved in the physical I shouldn't say physical, but the effort of the working the Torah. And there are three specific times. It's not that hard to figure this out. It's going to be Shabbos, it's going to be um shmita, and it's going to be yovel. So he says b'Shabbos, one. Shabbos kam ram, like it says in the Midrash, "Amrah Torah lifnei Kodesh Baruch Hu." You know when the Torah was going to be given to the Jewish people, the Torah had a complaint, had had something to say to Hashem. "Why are you giving the Torah to these people?" It said, "Ribbono shel Olam, master of the universe, zeh yegia, zeh rosh, zeh yegia, zeh tzur." And this these people, they're involved in plowing, they're involved in harvesting. They're so busy with this world. "Torah mati ela?" What's going to be with the Torah? It's going to be ignored. "Heishiv lo Kodesh Baruch Hu." says back to the the the the Torah. "Yom haShabbat yupnuim melacha." On the day of Shabbos, they're going to be free from doing any work. "V'yasku baTorah." And that's the time they're going to be involved in learning Torah. That's why it says in Sanhedrin, "Mah haya oilam chaser?" So, when God created the world, question what exactly is missing or still missing at the moment? Menucha. Real true menucha. And the Gemara answers, "Bo Shabbos, bo menucha." Maybe we'll make a song like that. Maybe there already is, but it sounds nice. Comes Shabbos, comes menucha. "So, yeish lishol." There is to ask, "Lama haya oilam chaser menucha?" Really, the the world was lacking menucha? Listen, a guy works 8 hours, let him work 8 hours and then rest a few minutes, few hours, and get up the next day and work again. What do you mean you have to have a whole day? "Kol adam k'sheyagiya yeishbot v'yanuach." So, every person when he gets tired, let him rest. And he'll rest a little bit. "Ela shol haya chaser menucha." truth is the Torah was lacking what we call real tranquility and rest. Why? You know what? To really learn Torah properly, you need to have a a body that is not working. It's got to rest. The body has to rest. And the the soul is the thing that has to work hard. That was lacking where the body could rest so the mind can work overtime. Says in Jeremiah chapter 33 verse 25, God said, right, had it not been for my covenant between day and night, the statutes of heaven and and earth, I I basically I wouldn't have created the world if somebody didn't take the mantle of the Torah. And thank God the Jews did. Therefore Hashem needed to choose. He needed to choose specific times the time of Torah for a man to put aside to give up, put aside all a time where he could put away all the work, put aside so that he can involve himself in spiritual pursuits. Torah call is my name. The Torah itself out of all the times it chose they the Torah itself is telling you it's the number seven. It's all about seven. Whether it's the days of the week, whether it's the yearly cycle like we said the shmita, hain the shmita we talk about shmitas is very clear. It says in Mishlei chapter 9 verse 1. Where do we see that on the source sheet? At number 22. Right? Wisdom has built her house. She has hewn her seven pillars. Chachmos bonto beisa chotzvo amudeho shiva. Okay? So, the truth, the world was created in seven days. To maintain it, you have shmita. Ba' shiv'a chola Torah kol ha'shvi'ut. Right? This pasuk is telling you that the wisdom the Torah is built on these seven pillars. So, the Torah chose out of all these sevens, the we say the Torah we're talking about Hashem's mind. Kulam nirm'zu parshas zu and they're all hinted at in this parsha. B'yomi, let's talk about days. Hainu b'yom ha'Shabbat. This is what it says at the very end of the parsha. Read chapter 26 verse 2. Look at number 23 on the source sheet. Right? The esh shabbosai tishmuru. Even though we read it you shall keep my sabbaths, but what's God telling us? Keep all of my sevens, all of my sabbaths cuz the shmita is a sabbath to land. So, keep my sabbath of the days of the week, keep my sabbaths of the seven uh yearly cycle, shmita, and keep yovel. Keep all my sabbaths. So, the who kol el kol ha'shabbatot. Right? It doesn't just mean all the seven days of the week from creation until the end of creation, it also includes all the shabbatot, i.e. shmita and yovel. Hain shabbat shel yomi, hain shabbat shel shmita. This includes the Sabbath of the week, includes the Sabbath of the seven-year cycle. That's the seventh year and it's going to include the Jubilee year. That's the year following the 50th year following the 49th year following seven shmita cycles. The possuk says, a Sabbath to the land. It's going to be a shabbatone for the land. Meaning to say, the keeping shmita, I don't know if you guys are aware that during the shmita year many farmers, religious and not religious, have given into the shmita. Meaning they follow they're observant the shmita and there are organizations set up so the farmer doesn't have to work and they're basically learning in kolel. That's what God wanted. Just like someone could sit on Shabbat day and learn for a few hours, so most of the year the farmers would sit and learn. It's amazing thing. The ultra-Orthodox has set this up. So means okay, here we have this unbelievable in Yichezkel, chapter 36, verse 20. In Yichezkel, so it's like this. And they entered the nations where they came, they profaned my they profaned my holy name. So the Jews are now going to be exiled. This is the prophecy and they're going to enter the the nations. They're going to be it's basically shalom Hashem. Inasmuch as I said to them, these are the people of the Lord, right? The the non-Jews are going about these Jewish people who are exiled, "These are the people of the Lord and they have come out of his land." Now, that's nice. That's an observation that they have, but wait till you hear this. "They have come out of his land." The word eretz and Torah are synonymous. When you come to the land, it's like you're living in the Torah. When I first moved to Eretz Israel, I lived in the Old City for many years. I called it spiritual Disneyland. You're like you're you're floating. And you you live in You go to the Old City every day. You're like walking on clouds. You're like It's like unbelievable. Wait till you hear this. When you learn Torah, you know you're connecting with Hashem. When you're in Eretz Israel, you're connecting with Hashem. It says, "And they came out of his land." So, the clear car says, "Look at the Targum." The Targum is Onkelos and the Targum minan u meoraite de yatzu, they went out from the Torah. The That's what it says. They they They left the Torah. That's why we were exiled. This goes back to the original idea. Remember the Medrash says, "That if you don't keep shmita properly, there's like a slow progression. God is going to send you these loving signs, you know, do teshuvah and everything will be just fine. But no, there's a progression downward and in the end, the last is going out of the land. Remember, he'll be with us though." Now, this is a very interesting idea. Cuz it does say in Leviticus 25:3, so it says, let's look it up, 25:3. "You shall not let us sow your fields for six years and for six years you may prune. But in the seventh year, it says you cannot Okay, you cannot prune or plant your field. So, it says sodecha and carmecha. It's called your field, don't seed, and your your vineyard, don't prune. The clear cut says, lama amar sodecha vecarmecha. Why is it called your field and your vineyard? Al alomah, it would have made more sense to say, stam sodeh lo tizrau. It's commanded on everybody, not just you and your field, but a field plural, you should not Nobody should seed. And the kerem, general kerem, anybody's What's the word? Anybody's vineyard, you plural may not They should not prune it. So, why is it written like that? A shebolima it's sodecha vecarmecha hamiyuchadim lacha lo taaseh bamalacha. So, it's coming specifically to exclude your field and your your vineyard that is unique to you that is what you may not do malacha with. But, what about a sodeh shatazarea? But, there is a field that you must seed. And there is a kerem, there's a vineyard that you must prune. And what is that? That's the Torah. The Torah is nimshala sodeh. Now, cuz the Torah is compared to a field that's muchan lizria. Okay? And that's what we're doing. I mean, just think about even when we when we're learning Torah a lot of the words surrounding You know, we say there's a ta'am, a taste. Right? We're digesting the food, the Torah. We talked about the Torah having a reason. The reason and the word to taste digest. That's the first part of the digestion process is taste. Saliva. So, it's all related to food. So, there is this idea that you're supposed to specifically on Shabbat, on Shmita, you should sow your field of Torah. You shall prune your vineyard. Aze a zoom, what what is this? That's Torah that's compared to a sadeh that's muchan lizria. So too, Torah is muchan lizria litzura. The Torah itself is prepared not just for seeding, but also for harvesting as it says in Proverbs 11:30. Where's on the source sheet number 26. Pri tzadik eitz chayim. If you understand, it's the fruit, the results, the what comes out from a righteous person is Torah. But it says eitz chayim. Eitz chayim is a code word for the Torah. Right? So, eitz chayim here, the tree of life, is referring to the fruit, the fruit. Right? The fruit of a righteous man is the tree of life. So, we have this obligation on Shmita to tend the field of Torah and to produce and to harvest our Torah. And then he brings another verse in Hoshea chapter 10 verse 12, which is we saw already number 13 on the source sheet. And where it says, Sow righteousness for yourself. Zar'u lachem tzedakah. And then we also sought same policy koitzer lifnei chesed, and then harvest according to the the kindness. Again, the mitzvahs. Nimshalo kerem, and the Torah is also compared to a kerem, to a vineyard, as it says in Proverbs chapter 9 verse 2, which is number 29. She had prepared her meal. Remember, Proverbs is talking about the Torah and the wisdom. She has mingled her wine. Masque Yena. Chazal say about where does wine come from? Comes from the vineyard. It's talking about the vineyard. And what happens in Song of Songs chapter 7 verse 13. So in in um Song of Songs chapter 7 verse 13, it says Nashkima likramim. To get up early to go to the vineyard. That's what the words say. But Rashi says over there, if anybody can find it on the source sheet, Rashi says over there that it means going early to the Beit Midrash. Okay? So even though there's the analogous, and then there's the pashut shot, um but that's what it means when it says to get up early I want to get up early and go to the vineyard, it means I need to get up and go to the Beit Midrash. Lifnei shalom chazal, as we know it says in chazal, we said this over again, im ein Torah ein kemach. If you don't have Torah, you don't have food. Al kein amar hayita shabbat ha'aretz lechem achla. That the whole idea is keeping shabbat for the land, you're going to have what to eat. Don't worry. Shebe shabbat ha'aretz, through keeping shmita properly, zman muchan letal we said that's going to be m- time that's prepared for learning should should tishbato call Hashanah and when you sit for the entire year and you're refraining from doing any work in you ice cream what are you going to be doing you're going to be learning Torah and as a result from that they will have what to eat you'll have lots of months on a goof you'll have physical sustenance that's the camera that is totally tall away on the Torah it's the the the physical sustenance is dependent on your spiritual efforts of learning Torah and that's what it means in the more tightness now there's also complicated I don't know if you know what um a beer schmita is um the produce of schmita it's it's it's interesting it's almost like you know getting rid of your hummus before Pesach so what's in the field you're only allowed to collect enough for three meals so if you have ten people in your family you're allowed to collect 30 meals you can't harvest that's not called harvesting that's called my daily bread but if I collected a lot more I went to the store or maybe it was a the for the oats and base then I bought a lot of stuff maybe wine usually comes with wine okay so usually fruits and vegetables don't last that long but whatever the general principle is if I brought in and I have it in my house but it's no longer in in season the harvest has been done there's nothing left for the animals to eat in the fields so then at that point it's called beer I have to get rid of the produce and what do I do I take it out to the street and I announce all my wine that I have here is hefker. Forgive me, it's 3:00 in the morning. Maybe nobody will hear me. But it's okay. I bring it out to the street and nobody's, you know, they're all nice people. Maybe they'll come, maybe they won't. But you can take it back in your house. Once you do, it's called biur of the produce of shmita. They put out a calendar. So, like, let's say 3 months after shmita's over, um or 3 months after the the season of that fruit is over, you have to get rid of whatever you have in your house. If it's more than three meals worth. You can always have up to three meals worth in your house of any produce. It sounds complicated, but next shmita cycle, you'll see, "Wow, I heard about that. That's interesting." Usually wine, that's the only thing that people have, I think, that it really applies to, but you never know. You maybe have avocados. And it's date just passed, and you're still waiting for them to come ripe or something, you know? That happens. So, the pasuk says in in Leviticus 25:7, Do I have it on the sheet? Well, I have 25:8. Okay, number 31 and 35. So, on the page five, right? Yeah. And all of its produce may be eaten also by your domestic animals and by the beasts that are in the land. Fine. So, you're going to see there's a thing called behema and chayas. All right? There's domesticated and non-domesticated beasts. Uh Rashi there, I think, explains it. But if a beast may eat shmita produce, how much more so are domestic animals allowed to eat it, right? You have in the field, you let it bring it in to feed your domesticated animals, since you're obligated to feed your feed your domesticated animals. So, why does the Torah mention "by your domestic animals"? The answer is that scripture uh compares there's a dome there's a similarity between or kesher between your domestic animals to the to the wild animals. As long as the wild animals have a particular food that's available for them to eat in the field, you're allowed to bring it into your house and feed feed your domestic domesticated animals that are in your house. However, once that particular food has been consumed by the beast in the field, in other words, it's no longer found in the field, you must remove what you have stored in your house. You have to take it outside and declare it hefker. Of course, then you can take it back in for you can take it for your domesticated animals and make that food freely available to everyone. That's the hefker part. Okay, so it's a little complicated. You have to see it. You have to know this is what's done. And the Kli Yakar is now going to speak about something amazing cuz we we don't think of the pesukim like that. But we have a animal soul and we have a higher-level soul. So, I know it sounds weird because beast or chaya is actually a higher-level soul. And the the nefesh behemes is a lower-level soul. So, it's like in the blood. Your animal soul There's five levels of your soul, and we're going to see the measures says it, right? It's not just made up, right? So, you have nefesh, which is in the the part of your soul that's in your blood. Then you have the ruach, which I'll just say is basically the air in your lungs and what keeps the the blood flowing from the top to the bottom, right? But it's mainly in the in the torso. And then you have the neshama, which is mainly in the head, but it's like the brain area. And then you have two levels above that. If you want to see, we have it written down here. And look in 32 Bereishit Rabbah 14:9. Man's soul is called by five names. Nefesh, Ruach, Neshamah. And that's what we just described and there's the Yechidah, which is actually the highest level that really connects with God. And then you have the Chayah, which is just below that. The Nefesh refers to the blood. Right? The blood is in the soul. Is the soul. You have Ruach because it ascends and descends and it's from at the spirit of man. And you have Neshamah, that refers to the man's intellect. Then you have the Chayah, that's right, that's because all of man's limbs may die, but the soul remains alive. And Yechidah is literally the part that's connected to Hashem. It's you unified with God. Um he says because of all one's limbs are in pairs, but the soul is one. It's one, Yechidah, in the body. Um so there are these five levels of the soul. So he's Remember we discussed this idea that the passuk speaks about your animals, Behemah, and your your Chayah, the the wild animals. And there's a connection. As long as there's food for the Chayahs, there's going to be food for the Behemah's, the domesticated animals. That was the simple p'shat in keeping Shmita. So he says So kol she Chayah ocheles min hasadeh behemtcha ocheles mibayis. The whole time that your the wild animals are eating from your field, so your domesticated animals are allowed to eat the food in the house. Kol she Chayah, so once the wild animals have finished off min hasadeh, so kol she behemtcha min habayis. So that point you must get rid of uh or stop feeding your domesticated animals from that food. You have to make it hefker and then you can feed them again. Okay. What sub is there? What does the clear cut want to explain? That the external food, that the physical um flour, the physical food nourishes the physical body, but what part of the nefesh behemas? It's keeping your blood, it's keeping your body alive. That's what the pasuk means when it says u'lechemcha. Right? To make sure to feed your animals. The Torah he mazon ruchani, but the Torah is your spiritual food, and that's nikra that's called a a chaya. That's called the wild beast, but don't think of it as wild beast, think of it as life itself, chaya. It's that part of you that always will live. That's why it's called a chaya. And we just saw, but we'll see it again, Bereishit Rabbah, Yuda Daled Nine, where it says "Hey shemos neshama", and it lists them. Okay, the ein noitlin min nefesh behemes mizona, it's not granted, it's not given to your your lower level soul uh any kind of nourishment, rak b'shemasha oiseik b'Torah. It's only if you're going to be involved in the the Torah, in in spiritual matters. Then what? Then noisen l'chaim mizona, then your soul, your higher level soul is nourished. Hainu l'nefesh hasichlis, that is your intellectual spirit. Alderech im ein Torah ein kemach, like we said, if you don't have Torah, you don't have nourishment. And that's what it means kol zman shechayo chalis, remember when we say chaya in the Torah, we're talking about the the beast, the wild beast they're eating. But think of it as your soul, your higher your your higher is eating. Higher initiation of the neshama, mazon, and nafshi. That's cuz you're eating spiritual food, soul food. Then the food is the food for your the the animals, the domesticated animals. That means it's being served to the lower level soul, your animal soul, nefesh behemeisha. But once once the wild beast have no food, so also call also your domesticated domesticated animals have to stop eating as well. E main Torah and because if you don't have Torah, you don't have for the animal soul either, or in this case for your animals. And then he says this is the maybe this will be understood by those who have a higher intellectual grasp. Basically, for those who understand, it's understood. Understand this. The Torah. So the is unique, it's set aside, it's chosen for learning Torah. So you have you have and I'm only going to begin the next paragraph meaning just hear it out. It's talking about the Jubilee year, even though it's uniquely chosen for the Torah, it's the it's actually like two years in a row. It's the seventh year of the seventh cycle, which is number 49, and the year following. Two full years of learning Torah. It's the 50th year. bina. Remember there's a concept that there are 50 levels or gates of understanding niv ru bo ilam that were created in the world the kulam niklal ba Torah and they're all in the Torah. There's 50 levels of understanding. In fact, that's what we're doing when we're climbing out of Egypt towards towards what? Pentecost. That's what the English It's the 50th day. I think that's what Pentecost means, right? I mean in Christian means something else, but it's basically the 50th day and it is. And so we're climbing out through the 48 ways to wisdom. I guarantee you know I I I I implore you to check out the 50 series on the 48 ways to wisdom written it was a seminar by Rabbi Nachman Weinberg but it's Pirkei Avot. If you want to acquire wisdom, you have to master all 50 48 ways to acquire wisdom and each day on our journey towards Mount Sinai, you should acquire one more and um we have to get out of the 49th level of tumah which we were in. So here he says the world was created with 49 gates of understanding and they're all included in the Torah. Amnon Lo Nim Saru Lanu Kim Mem Tet but there was only 49 that was revealed or given over to Mosha as it says in Gemara Rosh Hashanah Nun Sha'arei Bina Nivru Ve Kulam Nimseru Le Mosha Chasra Achas that even though there were 50 gates of understanding and they were right they were they were created and all of them were given over to Mosha except for one of them. And how do you know? It says in Psalms chapter 8 verse 6 God says, right? King David says, but we're going to say God he understood yet you have made him slightly less than the angels. Mankind It's It's about mankind, but it's talking about emotions, specifically. Right? That you have made him Um how does it say in Hebrew? V'ata chasreihu m'at m'Elohim. That you made him slightly less than the angels. V'chakh ne'emar, that's why it says here in our parashah, u'sfarta lakh sheva shabbatot shanim. It says specifically you shall count for yourself seven weeks, seven years. Well, guess what? Then it says that it should be for you sheva shabbatot shanim tish'ah v'arba'im shanah. What do you need to tell me that's 49 years? I already know 7 * 7 is 49. Ah! V'kheim inyan also lo sh'minan. What? I don't know how to count? V'kheim eino yodi'im she'zayin pa'am zayin hu mem tet? You think I don't know 7 * 7 is 49? Ela she'b'nei Yisrael Mosheh sh'lachem lo nimseru mi'nun sha'arei binah ela rak mem tet. May you should understand, maybe this is part of our own humility. We should know that we ain't God, that we're not on that level. The most we can achieve is 49 uh levels of understanding, but that's what the Torah wants us to do. It wants us to understand 49 levels of tumah, 49 levels of taharah. To get on the Sanhedrin, you had to know everything and 49 faces this way, 49 faces that way. And by the way, just side point, we're going to end, but the there's 98 curses in um in the in the uh in the curses, and the when we learn Torah, we're uprooting each one of the different ways we can learn can uproot the God forbid the curses. Um but it it's very deep and this is just the beginning. Every year we're just we started this book this year and it's about 15 pages. We only went a page and a half, two pages. Bezrat Hashem, we'll continue this next year. We don't We might not have a shiur next next Thursday because of Yom Yerushalayim. We We certainly won't have a shiur the following Thursday, which is Shavuos, meaning we're not going to have a shiur all night. We're going to have shiurim all night here. Oh, yeah. Okay, so anyway, we wish everyone not just a great Shabbos, a great year, a great great summer, but Chag Sameach for Yom Yerushalayim and for Shavuos. Chag Sameach. Yesh Hashem Elokeinu