KMTT - the Torah Podcast
KMTT - The Weekly Mitzva #05 Bo
KMTT - The Weekly Mitzva, by Rav Binyamin Tabory. This week is shiur #05 on Parshat Bo.
KMTT, Kimi Tzion Tetsay Tura and this is Els Rubik broadcasting from Ishibat Haratzion in Gushatzion. Today is Wednesday, Gimmushvat. Gimmushvat is the outside of Haratmoshu Salavachik Zatsal. The Moshe was niftar in 1943, that was before I was born. But like many other people who went to the Shuram of Yashabir of the Baba Gashabir Salavachik, So first the Moshe was almost the presence in the Shur. There were times when the Baba would quote Vamashya as though he had spoken to him earlier in the morning, and they had argued about the Suga that we were learning in Shur. So even though I never met of course Vamashya, but I feel almost like he was a contemporary. Moshe was the Shishiva in Ritza Kahanan between 1929 and 1943. Gimmushvat was also the day that the Baba Gashabir would give his annual yodzacha in memory of the Moshe. Those classic Shuram went up in 3-4 hours, tended by 1500 people. Many of them have been collected and printed in two volumes called Shuram the Zechar Abhamari. And you can therefore read those Shuram today. Today Shuram will be given by Vamamamam Tabori in the weekly series of the weekly Mitzvah. The Shur is 32 minutes long, and afterwards I will be back with the Hala Khayomint. In this Shuram, the name of Prasakh is an interesting Yisad Rabannan to eat Prasakh. The Gimmara Yushamih Sakhim says a very strange statement. If someone eats Mitzvah at Prasakh, it's as if he would have relations with his Kala. A person who's holatically engaged in him before they're actually married while she's still living in her father's house. As a matter of fact, this Easter is so severe that you would get Mokos for it. The same way that you would get Mokos, a person who is indeed brother with Satsibah. Basically, if you'd get Mokos, so you would get Mokos here too. The Rambam goes so far as to say Makhimos, so that she'd take Makhos. Not the regular amount of 39 Makhos, but you get Makhos as long as you can hold out. That should take a map show. The commentary from the Rambam point out that it's very unusual that a person should get Mokos for doing Nisad Rabannan to such a severe degree. The Gimmara in Prasakhim, the first Mitzvah in the 10th parak, explains that Eretasvah, a person should not eat a meal until it becomes dark. Tell us what their discuss is, what is he allowed to eat? And tell us what's closest to Rishamhim and say, "Hamit, you're not allowed to eat because of the Rishamhim." So tell us a discussion of what are you not allowed to eat. Eretasvah, that's a mission, as to say, but you can't eat. You can't eat Rishamhic, you can't eat Makhos. Totsu suggests in Prasakhim that you are allowed to eat Matsarashira. Without going into the exact definition of which Matsarashira, what Totsu was talking about, Matsarashira is what we would generally call Agmata. And we would ask him that this type of Matsar is Matsar that you cannot be outside the Mitzvah with. Not only can you not be outside the Mitzvah, it actually takes difference than regular Matsar. So Totsu says, "To lo usra by Rishamhih ala, the Matsar, uyal, let's say, spoch of ourselves." Vohokwa kadmismana. Vohmatsarashiraashira bhkeenayanaikra bhintan. Totsu says that Matsarashira is committed because it's not Matsar with which you can fulfill the Mitzvah, and therefore you can eat it. And as long as you're allowed to eat, as long as you're allowed to eat the meal. And Totsu says Matsarashira is committed, not only is Matsarashira, but Mitzvah have been in time himself, had the custom of being Matsarashira. This raises the question about other types of Matsar that may be permissible to either a paper. For example, let's say you have what the Gmarkal's bheteiko shawmachim. Matsar that is really kosher, it's not rannet. But it is baked by non-Jewish people, assuming that it's not Lishmah. And therefore you can't be Yotse, the mitzvah mat. So the Gmant Sakhim says that mam, the bheteiko shawmachim autumnamalai craze from the end. A person could eat bheteiko shawmachim, even a pastor could eat bheteiko shawmachim. The only problem is it's not, you can't fulfill the mitzvah. So it could be that the same way you're allowed to eat Matsarashira, you're allowed to eat bheteiko shawmachim. In fact, he really, in sakhim, when that Gmaled, that's sadhite. The Mimi says, shawmoo kabala wissato at the mat. So really, it's bheteiko shawmachim. Matsarashira of bheteiko shawmachim. Skipping a little bit, ubala awsam shimachim shawmachim shawmachim. And what do you have to mean to take in? But also say, the Mimi says that even matsar of bheteiko shawakim, you're allowed to eat arapatah. Because it's matsar that you're not allowed to be, that you're not the arapatah. And Matsar points out on this postus in sakhim, that's what he says, that the comparison to bheteiko shawmachim is not that obvious, because there is a narrow difference between bheteiko shawmachim and matsarashira. Matsarashira not only can you not offer the mitzvah, but it doesn't taste like matsar. On the other hand, bheteiko shawmachim, it tastes like matsar. It is really matsar, except you not to be, technically it can't be also. We could discuss in this context the reasons of the concept of matsar, which is for example matsar shawloshmachim. But you would make matsar shawloshmach. It's not that you'd left out the shawloshmachim. You've made matsar shawloshmachim. You specifically said, I made matsar for the purpose of eating food, but I do not want this wishing the mitzvah matsar. It wouldn't be called matsar, but it would be kosher to eat. Or theoretically, if you would have matsar, matsar, it's really made out of matsar. Like today in America, the matsar that's made the whole year round, I really don't know if it's kushla patsar khanat. There's no way of knowing when you look at matsar, when you taste the matsar, whether it's kushla patsar khanat. The package will say kushla patsar. Another package might say it's khanat. But inherently the matsar doesn't look different and doesn't taste it. Would you be allowed to eat that out of patsar? So the mealy seems to say, yes, any matsar that you can't use, let's ask you de kova. Perhaps even the other, you can't use it, let's ask you de kova. Then you can eat that out of patsar. Well, I said to matsar, and they are always shown in the realy feel that way, feel that only matsar shawloshim is matsar out of patsar. But other types of matsar, which are really... They have the same taste as matsar. Look the same as matsar. They say it's not so simple that you can eat it even, of course, it tells us opinion as I pointed out from the matsar. What's the real reason for this piece of eating matsar at patsar? So the matsar shawloshim has a very cute type of patsar. Some we showed him de rafia and others say because the same way that a kala is mutteri, acha shavabrakat. In order to have a proper wedding, you do first, abasim. That's when you give the ring today, the customers, you give the ring under the hook and you create abasim. Afterwards, you say shavabrakat. Both shavabrakas are really the brachas which enable the kasim to be completely married to the kala. But when they have yikrut, the brachas are a matsar. The brachas allow them to have yikrut to consider themselves. The interesting idea is that before we eat matsar, we also make shavabrakas. Exactly how you count the shavabrakas. And exactly how you count the shavabrakas. Before the civilian is a question that different risham and rais. Some of you shouldn't go so far to say that they are actually nine brachas before Eryson because they're two brachas that are made earlier. The bracha, when Eryson has two brachas and then the seven brachas have missed the win. And they count up nine brachas by the, by the say there. Some of you shouldn't explain which brachas you do count which brachas you don't count. The idea being that it's, we shouldn't have this idea that it's the same concept as shavabrakas. Mr. Abranon, you can't have relations. You can't have eight matsar before Eryson. These, or one Eryson before they say. There's a same way you can't have relations before you say the shavabrakas. Other risham and don't quote the idea of the shavabrakas. But they simply say, sort of an obvious reason, that shayocha matsar latayah don't. The idea, idea of the pur, of the ifsar, reading matsar is an order that a person should feel tayavan, he should have some hunger, some desire to eat the matsar the night of taysa. An anticipation of the mitzvah person should go without doing this particular act in order to create a certain atmosphere, to feel a certain anxiety or weight or anticipation of fulfilling the mitzvah of matsar. The Ramban, interestingly enough, says the reason that seems fairly unclear. The Ramban says, "Also, kahramin hakha kha kha matsar parit vahra lokhiyubhe." Also, kahramin hakha matsar parit vahra lokhiyubhe. Also, kahramin hakha matsar parit vahra lokhiyubhe. Also, kahramin hakha matsar parit vahra lokhiyubhe. Also, kahramin hakha matsar parit vahra lokhiyubhe. The Ramban doesn't mention the shavabrakas. He doesn't even mention, in this context, the idea being matsar lokhiyubhe. The Ramban says, "Kaddashi a hakha lakhi lakhi lakhi lakhiyubhe." That it should be some sort of a recognizable thing that he's eating matsar. The night of Taysak was saying mitzvah. If this is true, that it's a hakha. So, how would that relate to our question? To eating matsar that looks like matsar, tastes like matsar. It would seem to me that it should be also according to the Ramban because there's no hakha. Hakha is something that's visible that people are aware that they can see. They can recognize you feel the difference between any matsar and between eating hakha mats. But if you read matsar, so there is a definite hakha. It has a different taste. It actually looks different, but it certainly tastes different. Matsar, that could be hakha matsar, matsar that was made sure, lokhi s'mar abhi takha. So, matsar seems to be the exact same thing externally as matsar. And it would take us the same as matsar. It would seem to me that according to the Ramban, such matsar should be indeed also earthe earthe earthe earthe earthe. What's the real reason for this maklokhi? The reason for the maklokhi is of eating visekos sonachim. Earthe earthe earthe earthe might really depend upon the reason for the earthe. If the earthe of eating matsar earthe earthe earthe is based on the concept of unida matsar, you need something that enables you to do the mitzvah. You need shevabrakis. So, it would seem that matsar s'mitzvah requires a matsar. You require a special permission, a special demon, the shevabrakis, in order to eat this matsar to the phobus mitzvah. The time of matsar will get to a little bit later, but once matsar becomes matsar, once there is a halakhic significance to the concept of matsar, then it would seem it's also because now it's within the parameters of akhilas matsar somehow, and therefore you need a matsar. You need to say shevabrakis. According to this, it would seem to me that everything should be mr. earthe earthe earthe earthe except for the matsar which you could be ulte. There's no inherent ether in eating anything earthe earthe earthe earthe earthe other than you require a matsar for which you could be ulte. And that would only relate to matsar which is lishmah, lishmah, lishmah, lishmah, mitzvah, real matsar. If you have heard the Seiko Sanakkin and of course, matsar shira therefore would be permitted. If you learn like the rambam, the idea is that there's a heck there. It would seem to me that al-matsar should be ulte as I mentioned about. If you explain the third reason, that I thought of eating matsar to the tayyavang, that is the concept of psychology. I want to taste the matsar, look forward to eating the matsar. I think there that matsar, the taste like matsar, looks like matsar, should also be ulte. It's only a psychological difference that I know that I'm being ulte, not being ulte at the present time. But the anticipation of eating matsar, tasting matsar would be the same way that we eat matsar, hummus, the tayyavang, or be it matsar shira, certainly permitted. But the matsar, the taste like matsar, it looks like matsar, eats like matsar. Such matsar probably should be ulte, if the reason is because of tayyavang. Until now, we've discussed the Isla eating matsar to tayyavang. We tried to explain what type of matsar is really ulte-ar to tayyavang. Is it only matsar shira, yavasimba yalehava? Or is it all types of things that look like matsar, taste like matsar? And we discussed in this context matsar shira, which is certainly permitted because it neither tastes like matsar and won't look like matsar. But things that look like matsar, we mentioned, we found the matsar shira, and we only speculated what the opinion of the mamam would be. When does this Isla begin? The Isla eating matsar, ere-peyavang, obviously starts ere-peyavang. Now, ulte-matsar, ere-peyavang, you shalln't be close. Colon ulte-matsar, ere-peyavang, it certainly starts ere-peyavang. However, the question is, when an ere-peyavang? When does this Isla begin ere-peyavang? See, radically, there could be three types. The Isla could have started ere-peyavang, ere-peyavang, ere-peyavang, starts at night. The night of biddikavang, ere-peyavang, it's there would be us, ere-peyavang, ere-peyavang. And you could say that the Isla starts in the daytime. The day of ere-peyavang is really a day in the daytime. And the whole day is also an ere-peyavang. The third possibility is to say only from the time of Isla khammets, from the time that the khammets comes into play. At that point, you're really not allowed to eat matsar. But earlier in the day, you're allowed. The real relevant issue is only when ere-peyavang is on shabbits, like it was last year. Then we have to discuss for Friday night for shabbits. Late time, what kind of meals do we have? How do we have lekamishna on shabbits? For our purposes, we're not going to discuss Friday night, the night before. Just assume that the question will be discussed at a time when it's more relevant than ere-peyavang shabbitsha. However, this Isla, reading matsar ere-peyavang, I'd like to discuss if the Isla really begins in the morning, or it begins somehow at the time that khammets becomes awesome. This is a clear makhal kashoshana. The Ramban says in the third parak of sakim, that the Isla begins khalaya, the entire day, at least from the morning, at least from Allah, sakshah, as they said, I'm not going to discuss the question of it night. But he points out that the Ushamli says, khalaya matsar lekamatsar, qidikitamiyalababimba sail, bain bhameit bainamatsar asil, qidikitamiyalabimba sail, bain bhameit bainamatsar asil, qidikitamiyalabimba sail, qidikimiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, qidikitamiyalabimba sail, not also the time upon the original question that we said before. If you interpret that masa is asa, al-paysak, in order to in order to anticipate this mitzvah, so the entire day should theoretically be asa, because I really should wonder why the isa doesn't apply beforehand. Why doesn't the isa start earlier? The ideas think not so what they have and I haven't eaten nuts in a long time. I really want to eat nuts. I really would have thought about this mitzvah. I'm looking forward equally to eating this mitzvah, to eating the masa to fulfill the mitzvah. Why shouldn't it really begin earlier? In fact, the mitzvah, brought such an opinion, a famous custom. The mitzvah says, [speaking in foreign language] and then he says, [speaking in foreign language] specifically excludes nighttime, which I said is not our issue, but he says, [speaking in foreign language] from the morning. [speaking in foreign language] Some people think have a custom, but nobody thinks it's a halocha like this, but the Asian argument, [speaking in foreign language] I understand if the reason is because of healthcare, if the reason because of Teavon, then perhaps if it should begin earlier, which is what the imagination thinks in the Ramam, that begins all day, and actually the mitzvah says, [speaking in foreign language] However, according to the Balamar, the reason would seem to be not because of healthcare or because of Teavon. The merely reason is to consider, [speaking in foreign language] and if we would explain, like we've shown him who say this, [speaking in foreign language] because once a person becomes an [speaking in foreign language] there is an ether to have relations with an [speaking in foreign language] before [speaking in foreign language] then you'd point out what the Balamar himself said. You don't really become an [speaking in foreign language] until the girls are actually engaged. [speaking in foreign language] doesn't really become mitzvah until [speaking in foreign language] [speaking in foreign language] is becomes also what is coming to mitzvah or opposite. [speaking in foreign language] [speaking in foreign language] There's no lucky category. There's no lucky mean to come. It's the whole year. [speaking in foreign language] The same is true of mitzvah, that I didn't eat mitzvah. I ate a piece of unleavened bread. I ate a bread, and as kennadi Jews we make a most even what we call mitzvah the whole year, but it's the same as regular food. When does it become a halakic mitzvah? The Balamar says it doesn't become a halakic mitzvah until an apacek. Therefore, the ether really begins. [speaking in foreign language] when the ether comes to begin. So we have learned two different questions. We tied them together. The first question is exactly what is altered to eat our paper. Is it altered to eat mitzvah, halakic mitzvah, or something that tastes like mitzvah. And then we learned what then does the ether start? Does the ether start perhaps it even starts with mitzvah. But according to mitzvah it seems to start from the morning. The ramban according to the magumitioner also thinks the ether starts from the morning. According to Balamar and many we show them the ether starts from herself. Now it's interesting if there is a magumitioner in him. The dinner is certainly a dinner abana. The arshu kahanimim would be very strange to think that this is the right. So if the magumitioner remembers not to become arshuir, so it's a magumitioner in the ether abana. And much of the time it's in paskin or haim. That first page of arshayim, that much of the paskin is the haim. Arshu is the master of the arshaipaythna, who rakma drabana. And even though the soul ether is only drabana. How your ladu, how that's can make even. She rakma's manisam kamitzvah. Therefore we should have asked him the kula. The maguakas we saw there in a didra abana. And we should have asked him the kula. Then you can eat from in the morning you could eat. inshaAllah, makkulam, mashaAllah said inshaAllah, he had length and explained previously that the simple meaning of new shalom, he is also the hukkala yalam, like the rambhan said, and he thinks the balamore, he uses the word 'push', the balamore of the aranudohak, the hai geishla heir ke rambhan, the rambhan, the rambhan, the makkul misha. Now, we've shown him shaAllah yam, kimoshna, give him the no thing. So he paskins that merely the Easter applies all day, that we should really talk from the kimra, even though it's a shayl drabhanah. Another possible explanation to the sudhyah, especially to the second issue, whether the Easter starts earlier, may amrashak or not, is found in that sudharab mashaAllah, which is a very interesting idea. We've discussed what the real reason is for the Isra vinimmata, that masha, on the other hand, took the comparison so severely, that he discussed in this context what's the real isra of arusa. We now, then in arusa as a surah, according to many vishonim, rashi quotes that way. In fact, it seems to be the almost publish on it, think, the isra arusa as an isra drabhanah. Me daraysa, a person, can have relations with an arusa. Me darabhanah, she's after him, the words in the graha shaykh, kachalana svasa, bitzivanal The 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A' says, the 'A He said something else, because there is a mitzvah to have relations when once you're married. That's the phrase that we use to be at mitzvah, actual relations with a woman who becomes your wife, at that time is considered a mitzvah. So he said to have relations earlier is to have relations before the real man with the real time of the mitzvah. So the ether of Arusa is either because she's a tamuyah, she's not related to you. Mr. Abbanan, it's not considered she's a Muslim. If the Abbanan she's simply not related to you, or no, perhaps she is related to you. The relationship was created, the relationship was created by everything, since the relationship was created by everything, therefore her coming said don't have relations because the relationship that would exist later, which means in a swim, that was really the type of bs mitzvah, you're jumping the gun by doing this, having relations before the time of the mitzvah. Mitzvah says this understanding of Arusa, the ether of Arusa, could help us understand when the ether will begin. He made the tamuyah echad, says the mitzvah, shumit sari supamiyya, and Sayyash kraal binayyun matsabar taysa, lisa arusabar tayf kraamit. Dabhikha wa shalom, rakhi sumamayyah matsabar, it says if you are the reason that an Arusa's author is because it's like she's not married, then it's hard to understand the comparison to Matsabar, but he says, no, I'll explain it. Sinceling in Arusa shumit sashkraal shalom, rakhi supamiyya supamiksa, Arusa the matsabar, since the itzvah is already payfastic, it's already payfastic, so it already has begun. So he says, therefore, since it's payfastic, you did not say like an Arusa. He says, although it's almost backwards, now Arusa, I say she's not really married to you, and then she's also before Arusa, not the opposite, because she became an Arusa, therefore the itzvah came about, but if it therefore it should be also because Kamara payfak in the afternoon, at the time she becomes an Arusa, at the time it becomes payfastic, but if you hold the itzvah Arusa, it's because she's Kamara, therefore you shouldn't jump to go and do the mitzvah. So he says, then you could say it's for me to before her thoughts, because even though it's not payfak, that it's the time of hahana for payfah, it's the time that you get ready for payfak. So he says if the reason is that she's, the Arusa, is kunu yalaka, and hahana also because of that, he claims that she'd really become Arusa from the time that payfak is national because that is meaningful to you, and when should that become, when should that be? So he said, when Arusa says, really it should be after thirty days before payfak, because thirty days before payfak, it's already what we call payfak. The guneri-clash notion yalm wa sneerah hahah, shalom wa darshan bohokah hahah, we begin the world of payfak, thirty days before payfak, so the same way we begin the world of payfak, we call it payfak biq, and when she says, if it's payfak biq, it's going to make sense to asama-sa, that he thinks that's a very stringent Easter, kunu would never play such a severe Easter in people, since it really seems to be a good idea, and most of it says that it's not that it's the real heel, but that way he explains the meaning of certain people mentioned in the mr. voorah to stop eating masa-er payfak, bivoorah as it may, we've explained two different reasons for eating masa-er payfak, and perhaps, according to the second reason, we said that the Easter of eating masa-er payfak could really begin even before herself, when the masa would use words, I use their master called it as payfak biq. In general, we see from the Easter of eating masa-er payfak, that there's an idea to look forward to fulfilling a masa, looking forward to eating the masa, the same way that hahah look forward to the death masa, he anticipates, he awaits, so much so that he's, according to the mishnant in gracha, as he's part of a mother masa, as he's followed, he's so involved, he's so eager to fulfill the masa, so therefore, it teaches us how eager we should be to fulfill masa, let's remember the famous rashi-in-remish, on the tasak asya-nohima-sabhra-yam, tell us that there are people who commanded us to fulfill masas today, rashi mentions the name of the masa asya-nohima-yam-choo-kha-kha-kha-kha-kha-kha-da-shin, everybody in mishnant should be to you as if it's new, a person should try to look at a mitzvah, even though you've done it today, you've done it yesterday, you've done it the day before, but somehow we should try to create the anticipation, the eager lading of time to fulfill a mitzvah, generally this is only a Muslim type of concept, I should try to put on fill-in in the morning even though I've been putting up fill-in every day of my life, since by my mitzvah, I should try to look forward to it as if it's a new mitzvah today, but in the concept of masa, it's a real hara-ha, that a person should look forward to eating masa, a person should not eat masa before a tasak, whether it be because of one reason or another, but the idea behind it seems nonetheless to be an idea of anticipating and fulfilling this. You have been listening to the fifth shear in the series of the weekly mitzvah with Haba Benjamin Taboi. Now for today's alahayomit, we mentioned yesterday that there is a disagreement among the mishonim as to whether or not kriyachmah is the orayta or de wa banan, most, the overwhelming majority of mishonim think that kriyachmah is the orayta, but there are significant mishonim who think that it's de wa banan. We pointed out that the one possible napkinimah, the normal one that you would think of was whether or not if one is uncertain whether or not one said kriyachmah or not, whether it would have to be repeated, because sappek de orayta is the orayta, if it's the orayta, then you go the orayta and you say it again, if it's the orayta and you wouldn't have to. Nonetheless, we pass it like the gamma which says that sappek cover kriyachmah, you do repeat it, and therefore the alternative explanation was that even if it is de wa banan, but kriyachmah is different, because since it's alma hocha mayan, it's extremely essential to the basic nature of the Jewish relationship with God, he should repeat kriyachmah eniyam. Even according to those we show name, who say that kriyachmah is de wa orayta, there's another dispute as to which parts of kriyachmah are de wa orayta. After all the pussuk says, "But you had the oraymah e'alah, ashaan ochai, savera kamayam," and then later on, e'alapah b'achabishin antan v'anahdivah tabah mishotha abhidaha. So these things, these words, you should say morning and night, what are these words? Those we shan who say that it's a vanan, say these words refer to the entire Torah and it means you should learn Torah. So the we shan who say that it's kriyachmah's de wa orayta, these words means kriyachmah, but which part? I mean, it could be one puss, it could be temps, it could be any particular section. So there's a three part, at least the part, perhaps even a four part, bakloket as to what is the orayta. The vanban, as well as other, we've shown him, think that only the first pussuk is the orayta. Shmai sa shammal kein al shammahad, that is the kriyachmah that's the orayta. This is based on a command, bakloket, that says, that verbi verbutanasi would say, "Shmai sa shammah kein al-vahad, zumhi kriyachmah shammah verbutanasi." The zumhi verbutanasi, he was busy, he was busy, we had to say a shear, he had very little time, and the dueraiti wanted to say, he only said one pussuk. Vambhan, therefore, learned from that, that kriyachmah, the minimum amount of kriyachmah dueraiti is only one pussuk. The verbi nuyona in bakhot and the balamar, both say that the first parak, I mean shmai and vahafta is the orayta. The way the gamir defines the pakkim of kriyachmah, so the first parak is kabbalat onokuchumai. It's the same theme as the pussuk of shmai, and therefore, that's what the mitzvadiyuraita was kabbalat onokuchumai and acceptance of the yoke, of the yoke of heaven, of the fear of heaven, of God's rule, of God's rule over us. We have already shown him, who say that both chapters, vahafta and vayamshmah are both dueraiti. Basically, they're saying that everything we call kriyachmah is dueraiti, but not the third chapter, not pussuk sitzit, because pussuk sitzit is a different chapter. It's not even found in the same place in the Torah, it doesn't have the words where you are the rimba'ida, which is found both in vahafta and vayamshmah. And it derives from a different sort of kriyah having to do with zeraiti at mitzvahim has only to do with kriyachmah. Of course, for that reason, it can also be the writer, but not because of the mitzvah of kriyachmah. The many, some of you should think, some of the things that the Ramam's opinion is that all three mitzvah, all three pussuk sitzit are the writer, but the reason why pussuk sitzit is the writer is because it's another mitzvah, not kriyachmah, another mitzvah called zeraiti zeraiti ziatnitzvahim, remembering the Exodus of Egypt every single day, and that is done by reciting the parak of sitzit, which we call the third parak of kriyachua. As I said, there are either three or perhaps four sitzot, these are the first pussuk, the first parak, first two prakim, those are the three basic sitzot, and even the third parak could be the writer, but if so, probably for a different reason. Interestingly enough, in the Ramam, all these opinions exist. Ahoyam have a massive makhrocit, what the Ramam's opinion is, because his language is very, very unclear, and some Ahoyam think they think it's only one pussuk, some Ahoyam think he thinks the first chapter, and some Ahoyam think he thinks two chapters, and some frankly think the Ramam holds that it's the first three chapters. The nafkamina between the different opinions would be what we mentioned yesterday, assuming that the reason why, if you're not sure if you read kriyachua that you have to repeat it is because it's the orator, then you only have to repeat that part which is the orator. So although, frankly, I would suggest you say all kriyachua, you don't really lose anything, but medina, according to the Ramban, that only the first pussuk is the orator. So if you're not sure if you said kriyachua or not, or if you're not sure if you said it in the proper conditions, perhaps you won't judge it. So you have to say the first pussuk, they have to say the first pussuk again. This has another relevance in terms of the question asked in the first dapur vakhat, as to the minute of davnig mayv at a time, which would be before the time of kriyachua, especially in the summertime, or other times, Jews would davnig mayv too early before the time which is defined in the first mr. vakhat, as a type of kriyachua. So one of the answers to explain that, minhagua is here, but you say it again later on before you go to sleep. And they pointed out, but how much do you say before you go to sleep? So people only say one pussuk, most people only say one chapter. And so the Ramban says, that's true, you only have to repeat it with the orator, and the orator, according to Beniana, the first chapter. Alachalamisa, since our opinions say that the first two prokim or maybe the first three prokimidio orator, probably pays to do it, it doesn't take much effort, and if one indeed is repeating kriyachua for that reason, so one, I think Alachalamisa, should go look over here and say and say all three and say all three of those sections. That's it for today, we'll be back tomorrow for this year in Pashat, Hasavua. Until then, this is Azubic, wishing you koltov, from Gushit's young, you've been listening to KMTT, the Torah podcast, kimitsion, titsetora, uddavam, Hashemi, ushalayim. [BLANK_AUDIO]