KMTT - the Torah Podcast
Parashat HaShavua - Bo
Shiur for Parashat HaShavua, parashat Bo. Speaker - R. Shlomo Dov Rosen
KMTT, Kimi Tzionte, Tzetora, this is Eswibid. Phami Shiba Taritzian in Gushitian. Today Shiyev is on Parshata Shavua and will be given by Harav Shlomo Dove-Rzan. After the Shiyev I'll be back with the Aloha Yomit. In this week's Parshata, Parshata Bo, the Torah begins teaching us the Parshiot which relate to particular mitzvah. Not only stories as we've had from the beginning, but mitzvah that the Torah commands us, the Russia at the beginning of the Torah, talks about the question of whether there could be any value to talking about stories when we're not teaching halahot. And with our Parshot we start the halahot, the mitzvaht of the Torah. Now most of the mitzvaht which come out in these first Parshiot of the Torah talking about halahot are related to Yitzi atmitsraim, coming out of Egypt and keeping pessah at that time and later and various mitzvaht to do with remembering Yitzi atmitsraim. One particular exception or perhaps special case is that of Tfilin. We are taught the Parshot of Tfilin actually to Parshiot of Tfilin at the end of Parshot of the Torah, and we have to ask ourselves what relevance that has to Yitzi atmitsraim, what this might teach us about the mitzvah of Tfilin and furthermore what maybe we can learn from the mitzvaht of Tfilin to other mitzvaht to all the mitzvaht of the Torah because if it's a special place at the beginning of mitzvaht at the beginning even before the beginning of the Torah of presenting the world of mitzvaht. The particular verse which is of importance for us is in chapter Yud'gimm, pessahot, tedd, vayyalot al-yadra ul-izikaron bein ein'e'cha, which shall be as a sign on your hand and as a remembrance between your eyes, lemaaantie, torata, shembefika, in order that the Torah of God shall be in your mouth, remember the Torah has not yet been given. Y biyatra'sa kahot, siyahot, siyahot, siyah mitzraim, for ashem took us out of Egypt with a strong hand, maybe this is connected to the hand with the Tfilin and the connection between Tfilin and Yitzi atmitsraim or between Tfilin and the Torah is not yet explained. But what is this remembrance? Now this is not the only place where we are taught about remembering in conjunction with the particular mitzvah, there are two other mitzvah and actually all these three cases are brought explicitly in halachic works as exceptional cases where it is necessary to have some kind of cognitive element in the keeping of the mitzvah. And so in the sefer al-Battawim, it appears in Simon Hred in conjunction with the mitzvah of Tsitsit in Simon Kafei in relation to the mitzvah of Tfilin and in tough, rash, Kafei all of Aurachim of course, in connection with the mitzvah of Sukkah. In all three cases there is a specific puzzle which teaches us the importance of remembering or awareness or some kind of connection cognitively or emotionally when you actually keep the mitzvah. Now the bah in all these three places makes point of this and discusses it to some extent at length in the mitzvah of Sukkah and Tsitsit and explains that these three mitzvah are exceptions where generally speaking you can keep a mitzvah without any awareness. That is to say perhaps you need awareness that you are doing a mitzvah, mitzvah and of course that is a makhlokhe until today all the way from the time of Tanaim. Still these three mitzvah are exceptional in that you need added awareness of a particular message and aim that is inherent in the mitzvah. We read what he teaches us in Simon Hred of the Tool. He says like this, "I havhen bit atv, mashihe hir hai hai hai l'aibhenu l'aurot, de baiishi hai havhen bit atv, the hen b'lokhein w'lokhein w'lokhein." The Lefishah katobah pashat Tsitsit l'amant iskuru uwut villeen vayal hai l'aurot, l'amanti aitratashem befir hai kebiyad haa zakah etc. Uwusu kal l'amanni adudu ratehem, yor hai, this teaches us all these three special sokim teach us, ki ikar ha mitzvah vakimah, the main keeping of the mitzvah, to be honest. To l'uya bakavannata depends on the intention that you have when you do the mitzvah, she havhen bit atkimah mitzvah, mashihe inkein shar hai mitzvah, do you say, de kobah tam, afal pishi l'oih havhen badah vah, ki imsho, se hamitzvah, l'ashhem hishim, shitzi vahotu, l'asotam. Now, such an idea teaches us perhaps also something generally about mitzvah outside these cases as well, but first let us try to understand the differences between these mitzvah themselves. There is a fundamental difference and this is connected to what the mitzvah of titzid could possibly be. What is the mitzvah of titzid? Khazal teach us that you look at the blue, the trelet on your titzid and you remember the sea, and in remembering the sea you remember the sky, and in remembering the sky you remember God's throne. Now, of course God's throne doesn't have any particular color because it's not physical, but the idea is that you remember heavenly objects or that the way we can imagine having the objects by looking at the blue color on your garment. And of course the question would be if there really is such a associative connection, then why do you have to go through the stages of the sea and the sky? Say you look at your garment and you think of God. The answer presumably is that associative connections do not work directly, you have to go stage by stage, perhaps these are even subconscious connections. You look at your garment which has the color blue. This reminds you of the sea. The sea reminds you of the sky, and the sky reminds you of God. The garment does not look like the sky, it looks like the sea. These are stages of rising above your physical experience to get to spiritual associations. It's purely associative imagination, something which might even work subconsciously to some extent. The function of the mitzre is that you shall remember, and your remembering goes through stages of remembering. This is different in the case of Sukkah. In Sukkah you are sitting somewhere. You're not looking at anything in particular, a Sukkah can be any shape, size or color. The purpose of Sukkah is that you shall know. This is a fundamental difference. Notice in the Sukkim, we say in the Pasha'a of Tsitsid, "Laman tis karoo wa asitem et kol mitzvothai," in order that you shall remember and do all the mitzvoth. The purpose of the mitzvoth is that you shall remember. In the case of Tfilion or the case of Sukkah, we do not say that the purpose is in order to remember. We say, for example, in the case of Sukkah, "Laman yed oo doo tereb," in order that your generations shall know. Now that they shall remember, there is no associative remembrance here. It is rather an experience of leaving the house that causes us to teach our children and to be aware of ourselves of the ideas connected with Yitzi at Mitzreim, that God took us out of Egypt and took us through the wilderness with incredible Hasha'a and taken care of us, whether it is Ananeka Vod or Sukkot Mamash. This difference we can also find in the mitzvoth of Tfilion. There, as we have said, it does not say in order that you shall remember. It says, "It shall be a remembrance between your eyes." In order that the Torah shall be in your mouth. And this connects to a fundamental difference between Sukkit and Tfilion. In the case of Sukkit, the purpose is to remember. You look at something. There's a cognitive element, continuously. However, in the case of Tfilion, you never read the Poshyot. Very few people have ever read the Poshyot of that Tfilion. Although you should open them to check them perhaps, very few people actually are aware of what's inside that Tfilion. Or if they are aware, they certainly don't read it. And this actually is not the criticism, but rather, this is the halakhat. If you take a look in the Ramban on Hillehot-Filling, first peric, he says like this. "Hala hala moshamissinai, shaen kot vin sefe toch have le muzuzah, ella be siltut." In the other cases, muzuzah and the sefe toch ha, it is obligatory to make markings in the parchment in order to write specifically straight, and it be particularly readable. "A valt Tfilion en answer hen sech hain sech toch le fishe hen moshupin." However, in Tfilion, it is not necessary to line the parchment, because they are covered anyway. And this is developed by Rab Enoutan in the Ramban on Hillehot, page "Lamet Bet", "Amut Bet", in "Tosot de Braumad hille." Where he explains that this is because there is no necessity to have particular beautification of Mitzvah, in cases where it is unseen. Now, while this is a makhloket between Rab Enoutan and Rabouda Khasid, still this teaches us a lot about the nature of Tfilion that just as the Ramban teaches us, Tfilion are different to other mitzvah that have writing, in that the writing in Tfilion is not for reading, it is just perhaps as an amulet, something which you are supposed to know of the existence, you know of the writing, but you actually never read it, and of course, it's closed in a sealed box which is sewn together, and you cannot possibly keep the mitzvah of Tfilion if you open it, you have to keep it closed. In order to do the mitzvah, you will have to reconnect the box in order to fulfill the mitzvah again. Again, this is different to mitzvah, which theoretically you could read every day when you walk through the door. And you ask yourself, in this case, if there is supposed to be some kind of remembrance, how there is possibly a remembrance and something that you actually never read. Presumably the answer is the following, that this is a third kind of remembrance. The mitzvah is not that you shall remember, but the mitzvah is that the Torah shall be in your mouth because it's a remembrance, it's something that you put on your hand and on your head between your eyes. As a remembrance that you do not read, you are simply aware of the content, and you internalize the content out of your awareness. This is a third kind of remembrance, one where the mitzvah is not to remember, but to internalize the meaning because of the writing. I'm aware that what I'm saying is slightly different to the way it appears in the Torah in the Shukonok, where the mitzvah seems to be to remember, but that is some kind of a difference, which presumably comes from the different way you might understand the Pasuk. If so, we have three different kinds of mitzvah that are related to remembrance, those which associative, cognitive movements, perhaps subconsciously are involved, that is the mitzvah of Titif, one which is connected to your placing, leaving your house and being aware of your physical state, and that is the mitzvah of Sukkah. And the third case, mitzvah of Titifilin, is a mitzvah where you are simply aware of something that is written on you, and the purpose is a certain kind of internalization, bringing a certain sense into you of what that means that you are putting such pashiyot, such messages on your body every day. Now, this relates to a general question of the infusion of meaning into mitzvah. To what extent can external meaning be added to the keeping of mitzvah? This is a makhloket, generally speaking in Halakhah and in Jewish thought, between various positions in the rishonim and in dachronim, particularly explicit in the rishonim, as to whether there is value to infusing meaning into physical action. Let's clarify what we mean. There is no question whatsoever that there is value to internalization thought, and any cognitive and even emotional addition to mitzvah generally. In relation to mitzvah which are connected to thought and internalization, like, for example, prayer and kriyachma, etc. The question arises in physical mitzvah, mitzvah where the whole aspect of the mitzvah is a physical praxis, a question of action, a physical enterprise. Now, the rovot al vavot, while he takes an incredibly extreme approach on the importance of internalization when you are doing any action which is involved in spirituality, like, for example, prayer. He calls them cases where we consider there to be rovot al vavot al vavot yachtav, both an obligation of the body and of the heart. And in this sense, they are added to rovot al vavot bilvad, like love and fear of God, where there is only the obligation of the heart. In the third category, that is to say, those mitzvah which are rovot al varim bilvad, only an obligation for your body, for your limbs, such as, for example, succala, lula, tzitzit, umezuzah, as he brings explicitly, he claims there is no necessity, or perhaps no meaning or value, to adding any kind of internalization or cognitive aspect to the mitzvah, beyond a general awareness when you begin it that you are keeping the mitzvah. This he explains in rovot al vavot al vavot al shar, rechpon an efesh perek gimmel, where he explains there are three kinds of mitzvaht, and he says explicitly, rovot al varim bilvad, ain la lev bahin shum hach nasa. There is no value or meaning to internalization when you are doing physical actions. In this sense, there is a fundamental difference for rovot al vavot, between mitzvaht where there is some kind of spiritual meaning, to mitzvaht, the majority of mitzvaht, and it is important that the case of tzitzit was explicit for him, as the case of rovot al vavot al varim bilvad, which seems to clash somewhat with what it says in the tour. A particular and very explicit disagreement to this comes out of the haqdama, the introduction, to the sephabe tabhirra of the miri, where he goes to great lengths to explain that even according to the position that mitzvaht lotsi haqd coverna, that is to say it is possible to keep mitzvaht without cognitive awareness, that you are doing it at all, very little value would in here in such a mitzvah. In fact, almost no value at all. And you would get very little reward from doing such a mitzvaht, if any at all, even according to that position. And he continues to argue that in all mitzvaht, the value of the mitzvaht depends entirely on how much you involve yourself, cognitively, emotionally, in what you are doing. Well, I would like to say that there is no problem with that. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with the mitzvaht. I would like to say that there is no problem with this. And I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. I would like to say that there is no problem with this. 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There was the amount of light available from the coming sunrise. It allows you to recognize someone's silhouette, someone's friend, someone's face, even outside. There is a makhloket. There is a dispute what that means in terms of real hours. It is somewhat less than an hour. There are different opinions. It is like most people say about 15 minutes before sunrise. That is the time when you can even look at Krijma. However, it is not really true. Why? Because it is another Haraka that says that one should be Sameh Gula de Tfilah. One should join together. Co-join Gula, which is the Bhakha after Krijma of Al-Israel and Tfilah. It is not Allah, you don't have to do it. It is highly, highly, highly recommended. The language of the Gomara is that anyone who puts together, who combines. So Mehr Gula de Tfilah is a muktah loshu ben Allahmabha. He is guaranteed a place in the world to come. It sounds like a very high recommendation and one should definitely try to do so. So therefore, it is still correct to say that the Krijma, the time of Krijma is from Mishayak. It is the time when you can recognize a friend. But in order to fulfill Krijma and Tfilah in the optimum manner, then one has to say Krijma later. Why? Because the time of Krijma is only after sunrise. So if you would say Krijma and I will be 4 sunrise. When I say add sunrise, you are not able to put them two together and be so Mehr and co-join them. So therefore, optimally, one should say Krijma slightly be 4 sunrise, say 5 minutes before sunrise. Finish closer sunrise. And then begin Shmana so immediately after sunrise. That is the kind of davening which we call Vatikin. Vatikin would do exactly that. They would say Krijma as early as possible and still allow themselves to connect Krijma to Shmana so which is immediately after sunrise. Bitly ever, if one cannot say Krijma in the proper time, because when it's going on a journey and it's impossible to say it, one one begins to travel. The people who are travelling with this won't let you stop or it's in a dangerous place or something like that. Then under those circumstances, one can say Krijma from Alotah Shahra from the break of dawn. Which is, according to the most post game, an hour and a quarter before sunrise was slightly perhaps a little bit earlier, according to the girl could be even an hour and a half before sunrise. But that is the bit of the effort, only when one is under special circumstances. Otherwise, one should wait until the time of the Shriyaka, slightly later, 15 minutes before sunrise. And ideally, one should wait closer to sunrise in order to have the special way of davening of Vatikin, Krijma, and immediately Tfilah. That's for the early risers. The Vibaniyana, and it's quoted in Alotah, say that if one misses that time, one should still try to say Krijma as early as possible. The Gama says that one should wake up the sun and not have the sun wake you up. In other words, Krijma is accepting the yoke of heaven. And time should not go by. And therefore, one should say it as early as possible. So even if one doesn't say it at sunrise, because you don't tend to get up at 5.30 or 6 o'clock in the morning, one shouldn't put it off. So as close as possible, the sunrise is still better. The end of the acceptable time for Krijma is shalot shalot. There were two opinions in the Mishnah. One says that one has to say it by sunrise, either before and up to sunrise itself, which would be difficult for most modern people. But the Halakh is like Abiyoshua, who says that it's till three hours, meaning a quarter of the day. When we say hours, we mean what's called shalot's money out. The daylight is divided into 12. Each hour is one-twelfth of the day. On the equinox, that would be exactly 60 minutes. But say in the winter where the day is only 10 hours long, so each hour becomes proportionally smaller. That's according to most postkim. So therefore, three hours is a quarter of the day. If it was a day of the equinox, so it knows it's six o'clock, then that would mean nine o'clock. There are a minority of postkim who think that when Abiyoshua said three hours, he meant the beginning of the third hour, meaning only two hours, which would be eight o'clock on this ideal day. But all but most postkim, the rambam, initial khanara, khanavana, and the tour say that it means till the end of three hours, till the end of a quarter of the day. And therefore, one has a longer period of time, in which one can say kriyachma. And afterwards, you really pass the time. You're missing out on the mitzvah of saying kriyachma. We'll come back to this tomorrow. We'll discuss whether or not that's been divided into a banana, and whether there's any difference, whether it makes any difference at all. So, therefore, again, to sum up the time of kriyachma is from Misha Yaku, 40 minutes before sunrise, ideally later than that, closer to sunrise. And one can say kriyachma until one quarter of the day, three is the money out, hours, three proportional hours after sunrise. Again, in certain seasons, the sunrise is early. The end of the month, kriyachma, depending on where you are and what your longitude and latitude are. The end of the month, kriyachma could be close to eight fifteen or eight o'clock. In more extreme latitudes, it could be even earlier. And very often, it's true that there are shoals, especially on Shabbat, people aren't going to play it, that in the winter time are saying kriyachma after the time. The shul, the minion, is saying kriyachma after starting at nine o'clock, you're going to miss kriyachma. The proper time, which is really incorrect because it's a mitzvah, do you write kwantamos poskam? As we said yesterday, and it's supposed to be said at a certain time. So, again, we'll discuss tomorrow whether that din, the law that has to be said by a certain time, is do you write to Adubah Banan? But nonetheless, it's true. One is supposed to say kriyachma by that hour, and afterwards, according to the Mishnah, you're losing out on the fulfillment of this mitzvah. That's alahayimid for today, and that is our share for today. Tomorrow on Friday, we have a special area of Shabbat program. This is Azubik for KMTT, kimitzi ontitsetorah, udvar Hashemi Ushalayim. [BLANK_AUDIO]