Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
The three weeks - becoming baalei teshuva #1
So first of all, for Jamie Stalat for sponsoring this morning's breakfast, I think in honor of like everything that was sponsored over Shabbos or something like that, so it was like the Shabbat Rakhalat Zalah, I believe that all good things. So it was a little bit of a last minute change. Last night I decided, and Barakasham Yakuja Sethi, like that, he's able to come up with flyers like on the fly. So last night I decided, you know what, it's Shwasser Thomas is a little bit just in a couple of days, so we'll take a little bit of a break from Safiyushu, although that's Mr. Shai to where we're up to, but we'll take a break from Safiyushu and focus a little bit on the ending of the three weeks. So we'll start the discussion this morning, the Shabbat and then we're not going to definitely not complete the whole topic, but as a Shabbat next time we'll be able to take it to the next level, see where we get to. So tonight, I mean that's tonight this morning, it'll be, we're going to sort of lay the foundation for it, so it's going to be just understanding some of the basics in terms of what exactly, this time period of the three weeks, which is a time of a valus of mourning of, you know, obviously it's, the bookends are fast days of Shwasser Thomas and Thish above. So what exactly is it that we're trying to be mindful of, and what exactly is it that we're mourning over, and I think when we have a little bit of a clarity, just in terms of it's very simple in terms of the rishinim, holochically, what exactly it is that we're trying to sort of, in other words, not commemorate is the wrong word, the way that we're trying to experience during these three weeks, I think it'll, it'll help to clarify, lay the foundation for the pennumistic I've already that we'll see over the coming weeks, and I think it'll also help clarify a little bit just on a very simple level, like what's Tish above, you know, just, there's a certain tug of war, misunderstanding, conflict that very often happens in people's minds, or even in Shw's, you know, on Tish above, and this will maybe help just to clarify things. Okay, so we'll begin like this, and Marmak, basically what we're gonna learn this morning is a little piece of Guru and Rosh Hashanah, that's what we're gonna learn, it's really just old about that, so you'll see. So there's a, Marmak, what is the, is the way the way the new months were sanctified by the times of the base and make-dash, and even post-base and make-dash a little bit was through witnesses, right? This is come to bezden, they were testified in Makkalish, like that, and so how would they spread the news, you couldn't just send an email or whatever. So, like Marmak says that initially the Mahalakh was that they would have fires, they would like fires, and that would go all the way out, one down to another mountaintop, but there was issues with that, people would, you know, people would make trouble, they would like to fire too early, so it would cause problems. So at some point, Kazalim was talking, that they would send Shw's, they would send messages from bezden to go out to far, you know, to go as far as they possibly can, to let everyone know when Rosh Rajesh is. So this Mishnah in Rosh Hashanath, if you Qasim and Aleph, is talking to Allah, sending Shlughim, the Bezmah sends Shlughim out after Rosh Rajesh to let everyone know, and the Mishnah tells us that they wouldn't do this for every month. Not every month is in negayah to know when Rosh Rajesh is, okay, so you'll figure out when to say Al-Viyyava, you'll be Makkamr, you'll make two days Rosh Rajesh, whatever it is, but it's not very significant, but some months you have to know, because if you untry them and things like that, so it's more and more significant. Shw'sah would only put in the effort of sending Ashlughim for months that were very important for people to know when Rosh Rajesh was. So that's what the Mishnah is saying, so let's see it together. Al Shizha Qadoshim, Ashlughim Yaitzim, says the Mishnah, there was, for six months out of the year, messengers were sent, six months, because in these six months, are significant days that people need to know when it falls out properly, and the Mishnah then goes on to list. Al Shizha Qadoshim, the Mishnah was sent out by the N'yaypaysah, because you have to know, when Payshoshim, Al-Av, the month of Al Shlughim was sent out by the N'yaypaysah, because of the Tishabah. Al-El-O, the month of Al was sent out by the N'yaypaysah, right, so you should know what the N'yaypaysah is. Al-Tishre, Tishre was sent out by the N'yaypaysah because of the Yom-Tai-Vimah, Sokeh is Shwini-A-Saris, Al-Kiss-Lave, Kiss-Lave Shlughim was sent out by the N'yaypaysah, because of the N'yaypaysah, Bal-Adar and Adar were sent out by the N'yaypaysah, because of Purim. So those are the months that Shlughim were sent out, because of the Yom-Tai-Vimah, were significant days that are in those months. U-Kiss-Shwah-Yah, Baysh-A-Migdish-Kayim, and says the Mishnah, and when the Bayshoshim was around, Yeatsin Afal-Eer, they would also send out a message for Eer, Bayshoshaini, because of Bayshoshaini. So that's what the Mishnah says again, so just to get our bearings, the Mishnah is speaking from the perspective of after Khurm-Baysh-A-Migdish, right? That's the framework where the Mishnah is discussing from. That even after the Bayshoshim was destroyed, they would send out these messengers, and it would be for six months, right? All the different months, Al-Tishah and so on, and says the Mishnah. And when the Bayshosh was around, they would also send out for the month of Eer, for Bayshoshaini. Right, that's the Mishnah. Okay. So that's the Gom-Ara. For Leif-Gunam-Yah, Thomas-With-Tavis, why are you only sending Ashlughim in these months, one of them being the month of Adar, for a tissue above, why don't you send Ashlughim for the month of Thomas, for Shlughis-With-Tamas, and the month of Taevis, for a Serba Taevis? Why not that? Some Gidali, you don't have to send out because if they know for Rosh Hashanah, then they know immediately when some Gidali is right after Rosh Hashanah. But in terms of Shlughis-With-Tamas and Taevis, why don't you send Ashlughim for that? So, the Gom-Ara says, the Amra of Hana-Bhar-Biznah, Amra of Shim-Ara-Sidah, the Amra of Shim-Ara-Sidah instead of the name of Roshim-Ara-Sidah, the Maidr-Siv, and the Gom-Ara is like backing up the question. And these fast days are significant, and you should send out messengers for them. Because Roshim-Ara-Sidah said, My-Dr-Siv, what does it mean when the Pasek says, Kaim-Ara-Shams-Vokeh, Sosa-Sasham, Saim-Ara-Vee, Saim-Aramishi, Saim-Ashri, Saim-Ashri, Saim-Ashri, the fast days of the 4th, the 5th, the 7th and 10th, in other words, the fast days that we have in the 4th month, what's the 4th month? Mis-an-E-R-Siv-Tamas, right? So that's the 4th month that's Shwas-With-Tamas, Saim-Aramishi, the fast of the 5th month, that's Tisha-Bhav, that's Saim-Ashri, the 7th month, that's Saim-Ara-Vee, that's Saim-Ashri, that's Tavis and so on. All these fast days that we have says the Navi, Yiyil, a Bas-Yud-L-Assassional-Acem-Ara, they will be in the future for the Jewish people, for Bas-Yud, for the Jewish people, days of Sassan and Saim-Ara. So says the Gomara, again, this is all part of the framing of the question of the Gomara, that we should send out messengers for Tama-Zin-Ara, so the Gomara, like, sort of, before finishing the question, sort of frames the Indian of these fast days. So says the Gomara, again, the Pusik says that all these fast days will be holiday. So says the Gomara, Kar-Lut-Saim, the Kar-L-Assassional-Acem-Acem-Ara, in the same sentence that you're describing these days as being holidays in the future, you're calling them the fast days. So are they fast or are they Yantif, which one is it? So says the Gomara, Bisman-Shi-A-Shalim, Yul-Assassional-Acem-Ara. When it's a time period of shalim, of peace, we'll see what that means, then it's a Yantif. Ain-Shalim, there's no peace, then it's a fast day. So in other words, again, so the Gomara is, like, introducing this idea that these days are, they have two sides to them. When the matzah of the world is in a state of what we call shalim, then they're holidays. When the matzah of the world is not shalim, then they're fast days. So again, so going back to the original point, says the Gomara, so why are you not sending on messengers for Tama-Zin-Ara? Okay. Now, before we go by there in the Gomara, it's important to first clarify the question of the Gomara. Again, I said, when we read the Mishnah, the Mishnah is sort of standing in the time period of Hormbe-Zamig-Dush, says that you send out the messengers, you know, they even have to be sending this for six months, and Bisman-Shi-Bisman-Shi-A-Shalim, you send out also for Tama-Zamig-Dushalim, also for ER, for pace of shaming. And says the Gomara, so why not send out for Tama-Zin-Ara? What time period is the Gomara asking on? When should we be sending out messengers? So let me explain a little bit. What I'm going to explain now is the Gomara according to Rashi, and then we'll see the Gomara according to the Ramban. Rashi's lens is as follows. Rashi holds the following thing. What does it mean shalim? Again, the Gomara said, when there's shalim, when there's peace, then it's sasen and sengra. When it's not peace, that's when it's a fast day. So Rashi's sheath is the following thing. What does it mean shalim? What all means when you have a base of make-dush? You have a base of make-dush. So when you have a base of make-dush in place, then these are not fast days. These are days of sasen and sengra. Now what does it mean sasen and sengra? So Rashi holds that sasen and sengra, we'll see soon in Rashi's insight. That sasen and sengra according to Rashi doesn't mean yunty. It doesn't mean yunty. It means days that you're not allowed to fast. Days that there's no tahmanon, things like that. You can't do a husband, things like that. So therefore, that's where Rashi holds what sasen and sengra means. Because of that, when Rashi approaches his gamara, he comes with the following assumption. During the times of the base of make-dush, that these days are called holidays, but they're very many, they're many holidays. They're just, you don't say tahmanon. That's not significant enough to warrant sending and messengers and being matriarch them for weeks of travel. That's not going to be significant. So when the gamara is asking, we should send out schluchen for tamas and av. It's not asking that we should do that when there's a base of make-dush, because when there's a base of make-dush, what are these days, holidays? What type of holiday? Not major holidays, just you don't say tahmanon. We're not going to make schluchen crazy for that. So when the gamara is asking, we should send out messengers in order to make everyone know that schluchen is in the servitavis, it's talking about during the times of not based of make-dush of gollas, when these are fast days. And so we should send out schluchen for that. So according to Rashi, when the gamara is asking, and as we'll see, going back and forth about this issue of sending out schluchen for tamas and av, it's talking about, the question is, not when the base of jish is around, but when the base of jish is around, that these days are turned into miniature holidays, it's not significant enough to send out schluchen. That was never the question of the gamara. The question is, when there's no base of make-dush, and there's a mamish at some, it's mamish at fast day, jish is send out schluchen for tamas and av, why not? That's the question of the gamara. Okay, follow? That's the question. Now it says the gamara, what's the answer? So again, second paragraph, four lines in. Amraf papa, sir, papa said, hokhikamra. Cesarf papa, this inion of these days, being jantif, or according to Rashi's lens, when there's a base of make-dush, it means like little jantif, no tachno, no fasting, and when there's no base of make-dush, full on fast day, Cesarf papa, there's more nuance to it. There's more nuance to it. Cesarf papa hokhikamra. This is really what the pasik means to say when it says it's either fast or sassan in semcha. It means like this. Bismanshiya shalom, again, as we said, whether shalom, whether it's a base of make-dush, yul sassan semcha manavada. It'll be a jantif. In other words, again, but like in Rashi's world, many jantif, no husband in tinus, and so on. Yesh gazeris mahros. When there's no base of make-dush, and it's mamish ashashemad, a time of terrible persecution, that's the sign. Then these days are obligatory fast. In gazeris mahros, vein shalom, there's no base of make-dush, but it's not terrible. It's not a time of persecution. Ratsum asan in, what's the name asan in? Then it's nishte enishte hai, or it's voluntary. Whatever you want, you want it fast, because don't take it. You don't want it fast, it's also okay. It's voluntary. Therefore, including tish, we'll see about that in a second, but basically what the gammar is, so what's the gammar is saying? Again, the question the gammar was that when there's no base of make-dush, these days are fast days. So why are you not sending out messengers with tamas enough? Answers the gamara. When there's no base of make-dush, it's not always a fast day. When there's no base of make-dush, and it's terrible, because of persecution, then it's taka fast day. But when there's no base of make-dush, and things are just okay, then it's not in obligatory fast day. It's voluntary. If you want to, you know, if you don't want to, you don't want to. Therefore, what the gammar is saying is, it was never established as a takana, that you have to send out messengers with tamas enough. Why? Because it's not, well, even if there's no base of make-dush, it's not always, it doesn't have to be a fast. Bessershem, most of the time, it should not be time of persecution. And then it's voluntary, if you want to, if you want to. We're not going to send out Shluchem for voluntary fast day. That's the merits of the gammar. So the question was on post-horg, base of make-dush, that time period when these are considered a time of fast day, send out messengers. To that, the gammar answers, that period of no base of make-dush is itself. There's two parts to it. When there's gzerus malchos, when there's persecution, that's when it's at time. When there's no base of make-dush, true. But there's no gzerus malchos, then it's voluntary, whatever you want. Therefore, we're not going to make Shluchem go out, even after base of make-dush is destroyed, because it's not always obligatory to have a fast. As the gammar are new, Ihachitishba of Nami. So Tishba of also. Why does the mission say that we will send out messengers with Tishba? Tishba is also part of this listing. And Tishba of it is the same Alach, which is, again, a base of make-dush, no husband and tinus, little mini-Yantif. When there's no base of make-dush, and there's persecution, you have to fast. But then you have to fast just like Shluchem was with Thomas in us. And if there's no base of make-dush, and no persecution, then it's all voluntary. So why are you sending out messengers for Av? So that doesn't come a little confusing for people who are fast. It's up to them. They'll be up to them. Whatever they want to do. Times really bad or not so bad. So that's a bit quite, you know, evidently, back in those days, they knew when times were bad. You know, nowadays we get confused. It sounds a pleasure for us, but in those days. So it says, "So tishba of also. Why are you always sending out Shluchem for Tishba?" If it's also, it could very well be a better Shluchem, not a type of persecution. Omar of papa. So to that of papa answers, Shani Taspa, Tishba of is different. [NON-ENGLISH SPEECH] That's a standard thing that you fast nonetheless. Even though technically you might not have to, if it's not a time of persecution. [NON-ENGLISH SPEECH] The mission says in the Sakhos, Taines, that "Vittishba of Harvabayas Brie-Shina, Ubishna, both based on Magnesias were destroyed in Tishba of. Nilka de Beitar, Beitar was sacked, Beitar was destroyed, Nakhor Shawihir, the Yushalayim was plowed over by Tonus Ruppa Sirasha. It's about, you know, unpleasant things took place in Tishba. Unpleasant things took place in Shluchebayas and Shwasba Tama's and a Sibritavis. But Tishba of is a whole different level. So because of that, even though technically speaking, if it's not a Shah-Sashsh Ahmad, and it's not a time of persecution, you don't have to fast, you don't have to fast. You fast on Tishba. So Tishba of the Shluchebayas sent out, Beitar Shwasba Tama's and a Sibritavis. This is the Gomara according to Rashi. So according to Rashi, again, what comes out of the Sugi is the following basic principle. When you have a Beitar Samigdash, then it's "Sasen Ulissimcha." What does it mean "Sasen Ulissimcha?" Not "Mamajyantif." It means "No Hespid, no Taines, no Tachnon." So when there's a Beitar Samigdash around, that's the level that we're talking about of "Sasen Ulissimcha." So certainly, you're not going to send messengers for that because that's not worthy of being matriach, the Shluchebayas. Okay. When there's no Beitar Samigdash, then it depends. If there's no Beitar Samigdash and it's what's called "Gzerus Malchus," then there's a Riev from the times of the Naveem to fast. Tishibosh, Rasputtham, as a Sarvatavis, Samgidalya, all fast or obligatory. When there's no Beitar Samigdash, but it's not a Shasen Ulissimcha, then they're all voluntary. But it happens to be Tishibosh, despite the fact that it's voluntary, you fast Tishibosh, because like Lomice, it was a terrible day. That's the Gomara, according to Rashi. Now, if you take a look at Marmok, and then between you see Rashi himself, you'll see where this is where I'm coming. I'm not making this up. So you have, you know, proof. Rashi over this as his follows. In the question of the Gomara, again, remember, the question of the Gomara, why not send them Essentures for Shasen, Fatamas and a Sarvatavis? Rashi frames the question that the question is when there's no Beitar Samigdash. When there is a Beitar Samigdash, for just not to say "tahkalim," you're not going to send that Shulukim. The question of the Gomara is, why not when there's no Beitar Samigdash where it's a fast day, send that Shulukim for that. And to that, the Gomara's answer was, even if there's no Beitar Samigdash, it's not always a fast day. So it says Rashi, the kuoyu may tie this in. Again, the Gomara's question is, initially, send that Essentures when there's no Beitar Samigdash because then it's a fast. Then you have to fast. Bismana is a shame based on Beitar Samigdash kind. Umasnissim, Bismana is a kamari. And the mission is talking about from the times where the mission is certainly talking about from the reference point of no Beitar Samigdash. When there is a Beitar Samigdash, then also ears. So clearly the mission is talking about post based on Beitar Samigdash, that's the perspective. So from that perspective of post based on Beitar Samigdash, ask the Gomara, send out messengers for Shulukim as in a serpentavis. The Gomara's not asking the question to send a messengers during the times of the Beitar Samigdash because then what's the big deal? Just not to say, "Tachna, not going to be matriek that." But after Beitar Samigdash, now it's a fast day, say, send the messengers. And to that, the Gomara's answer is, even though Beitar Samigdash, unless there's persecution, you don't have to fast anyway. That's the Gomara's answer. What does it mean, shalom? Again, when there's a Beitar Samigdash, the Rashi says, "Sha'en'yadda al-dukum takifal." It means the Glimara not depressing us, they're not in control, we have our own sovereignty. And another, we have a Beitar, and Rashi later on explains what it means, a Beitar Samigdash. So you will say, "Sasmasimcha, what does it mean to be a holiday?" Well, you're also a bastard of time, it's not too fast and not too eulogized. That's the extent, no tachna, that's the extent. So that's the sheet of Rashi, okay. Now there's a problem with this Mahalah of Rashi. The problem is A. Gomara and Tynus. If you take a look at Mahalah in number three, there is... Gomara and Tynus says, "This follows." I'll give you a little bit of a background. There's a whole soaking of the Gomara and Tynus discussing yum... There was such a thing, you know, we have... We're going with our Yom-Tai'en. We have Pei-sil-Sha'un-Sukya, the Yom-Tai'en-Kun-Purm. But during the times of the second Beitar Samigdash, there was a whole category of holidays that were called the Yom-Tai'en of Magila's Tynus. Magila's Tynus was literally a safer, that was written, a recording, many holidays, many holidays, you know. This drought ended. This decree was annulled. You shoe here, you shoe there. And these were considered to be many holidays during the times of the second Beitar Samigdash. What does it mean, a many holiday means? No tachnam. And that's what Tynus, that type of holiday. Love it. So there's a whole discussion with the second Beitar Samigdash. Whether those holidays continue on after a corn Beitar Samigdash or not. Now we posk enough, right? Once the business was destroyed, all these many holidays are null and void. That's the way we posk. With that in mind, look at this Gomarin tai'en. The Gomarin says, 'Umar al-Luzar ben-Sawdik.' 'Bar al-Luzar ben-Sawdik' said, 'I need them, they bon of shal sin of ben-Bhen-Yaman.' I am a descendant of sin of ben-Bhen-Yaman. Who's sin of ben-Bhen-Yaman? Sin of ben-Bhen-Yaman was the head of a particular family. And the way it worked in the Beitar Samigdash was is that they would, the misbech needs to be supplied with wood for the cabanas, for the fires and so on. So they would have certain mishpachas that they would be their Indian to dedicate. They would sponsor the wood for the Beitar Samigdash for a certain period of time. And the halacha was, the minig was, is that when your time period was to dedicate the wood of the Beitar Samigdash, when you finished, when you finished your mitzvah, you would make a big siem, it would be a little yanta for you. And that was considered to be one of the yamtayvin of the second Beitar Samigdash. So says, 'Bar al-Luzar ben-Sawdik, 'I am a descendant of sin of ben-Bhen-Yaman.' Now sin of ben-Bhen-Yaman was, again one of these families that would donate wood for the Beitar Samigdash. Upamp now happens to be, when was his day, when was his siem? His siem was the 10th of Av. So says, 'Rib al-Luzar ben-Sawdik, 'Sawdik said, 'Therefore I always, as a descendant of his, the 10th of Av was always a mini holiday for me.' Because I was part of that mishapach. Says, 'Rib al-Luzar ben-Sawdik, 'Gupam-A'chas, 'Haul-Tish-Ab-Liz-Bishavas.' But one year, 'Tish-Ab-A-was-An-Shavas, the Dehrinul-Acha-Shavas.' And then the fast got pushed off to Sunday, but now I have a problem. On the one hand, it's now the fast of Tish-Ab-A-was, on the 10th of Av, but it's also my personal yanthith. So what do I do? The Hissi-Ab-A-was-An-Shavas, 'Hissi-Ab-A-was-An-Shavas, the Hissi-Ab-A-was-An-Shavas.' I fasted, I didn't complete the fast. In other words, I broke the fast at the end of the day. I didn't finish the full fast. So I fasted most of the day, and then I stopped. The Hissi-Ab-A-was-An-Shavas was my personal yanthith. So this Gomara is clearly talking about a time where Tish-Ab-A-was is being kept as a fast. According to Rashi, when is that? After the Bas-A-was destroyed, right? During the times of the Bas-A-Miggas, you'll assess it and assemble. It's not a fast day at all. It's a mini holiday. So clearly, this is, several other words I think is talking about a time when what? Where it's a fast day. There's no Bas-A-Miggas. But if there's no Bas-A-Miggas, why is he keeping his holiday of supporting wood for the Miss Beyach? That holiday is bought though. So Marmanoshar, is he talking about where there is a Bas-A-Miggas? That will legitimize why he feels a need to celebrate his personal yanthith, but then there's no fast of Tish-Ab-A-was. And if it's after the Bas-A-Miggas is destroyed, where now you have a fast of Tish-Ab-A-Miggas, then there's no personal yanthith. When is the time period where there's a conflict? It's a pillar. So Tiesis asked the question. Take a look, Marmanoshar, number four. Tiesis raises the issue. Vyalfa, Gav d'Armina, asks Tiesis. Ms. Shahar, based on Miggas' bottle, McGillis Taines, even though we hold that after the Bas-A-Miggas destroyed all these mini holidays, including your personal celebration of supplying wood for the Miss Beyach, doesn't exist anymore after the Corin Bas-A-Miggas. The Ha'i, you have the Dereblazir of Sadeq, and this story that the Dereblazir of Sadeq is talking about, Ha'il Akhar, Corbin, is certainly after the Bas-A-Miggas was destroyed. Decide them a Corbin because if it was with the Bas-A-Miggas, Armina and Kivin Shias, Shallam, ancient, Xiras, Malchas, we know that Gomara says in Rosh Hashanah that the times of the Bas-A-Miggas, Adiraba, Tish-Ab-A-Miggas is a holiday, not a fast day. So again, that's the question of Tiesis. If it's with the Bas-A-Miggas, so that's why he's celebrating his personal holiday, but then there's no fast. If it's after the Bas-A-Miggas, that's why there's a fast, but then there's no personal holiday. So Sadeis, Tiesis, Ha'i Tan, has suffered a delay, but it must be there. Rosh Hashanah goes against what we usually assume. And we usually assume after the Bas-A-Miggas was destroyed, all those many holidays are gone. Rosh Hashanah must hold that even after the Bas-A-Miggas was destroyed, he should still commemorate his personal Yantif. But it's a problem. It's a cash, it's a little bit of a dykeic, again, because this Gomara, to celebrate your personal holiday of your siem of finishing, and supplying the word of Bas-A-Miggas, it sounds like it's happening. So you're celebrating supplying wood when there's no Bas-A-Miggas anymore, after Bas-A-Miggas was destroyed. It's a little funny, Sadeis. Okay, that's the question. [inaudible] [inaudible] Sadeis might have been a popular name. Sadeis was the kind that was the kind that was like David, I don't know. I'm not sure. I'm not sure. [inaudible] So, again, so according to Rashi, Bas-A-Miggas means there's shalom, there's no persecution, so it was a Yantif. Again, Rashi's version of Yantif, which means Easter has to have a tinus, but they weren't fast. That's the opinion of Rashi. Okay. Now, by the way, one last thing before we get into the Rhombum now, this is the sheet that this is the approach of Rashi that we pass going like. So despite the fact that there's a little bit of an issue with this Gomara tinus, it was a sort of describing Yantif, a Bas-A-Miggas dikki Yantif, along with the fat at the same time with the fast of Tishobas. It's a little bit of like a funny thing, okay? But once we pass it like Rashi. Now, there's a number of nafmias that come with this, because according to Rashi, what comes out is that without a Bas-A-Miggas, you know, in terms of Golis, unless it's a Shah sashmat, unless it's a time of terrible persecution, the assumption is that what? They're all these holidays. All these fast days are what? Our voluntary. What's masonan? What's masonan? Tishobas, because it was such a heavy day of Tsarist, so we accept upon ourselves that we fast. But every other holiday is rats masonan, rats masonan. That now, practically, the Jewish people have collectively decided and taken upon themselves to fast all these fast days. But technically speaking, it's not mikred then, right? It's not, it's not, it's a, it's a, it's a, it's a minnik. It's rats masonan ratsm, habizvi, we were ratsu, right? We want to fast, so we fast. But because of this, there's a very big, they're, they're hadtayram that are built in. So, for example, the shahran ar-Pascans, pregnant women, are women that are nursing, so tish above their makhmur. That sort of tish above, we're pretty much, we're very naked with women that are nursing and fasting. Why? Where do we come up, such a thing? The answer is based on this assumption of rashi. That, to begin with, all the fast days nowadays are voluntary. So, once you're starting with that assumption that it's voluntary, so right, so now how makhmur are you going to be? Okay, fine. So, for tish above, that the gammar itself says that you should fast, so then we're makhmur even for women that are nursing and, and, and pregnant. But for the other fast days, which the gammar, they wouldn't, they wouldn't send them messengers, because you know, it's, it's only voluntary. So, now that even we decide that we are going to fast, it's still voluntary at the end of the day. So, we're not going to be so makhmur with, you borrow some nikas with pregnant women and nursing. That's where that hetter is built in. It's based on this assumption of rashi. If you were to assume that it was a time, let's say there's a time period of sashmat of terrible persecution, where all these fast days are obligatory, then there's no hetter built in for women that are pregnant, whatever. If you can fast, you can fast. If you can't fast, you can't fast, but there's no hetter specifically for pregnant women. If it's, if it's alpieden, another basic distinction. That's how it was built in. It was built into the takana. We're going to see about that in a little bit soon, but that's how it was built in. That when there's sashmat, it's obligatory. No sashmat voluntary. Another nafkumina, by the way, is something that we always take for granted, which is that tissue, see, we talk about all these fast days, but there's a very big difference, right? Tish above starts the night before. There's no shoes, right? You can't take a shower. It's not just not fasting that day. It's a whole living, but the other fasties don't have that quality. Why? What's the car of that? The pasta just says these are all the fast days. How do we know the tissue of is different? They should say, "You know why tissue is different?" Because of this. All the fast days are voluntary nowadays. So when they're voluntary, we accept it upon ourselves how to keep them. So we accept it upon ourselves that the other fast days, for us with Thomas and Serbatavis, we're not going to be super machmer. We accept it in such a way where it's only that morning. You know, from the morning from sunrise, then you can wear shoes and so on. But Tish above, again, as the Gomara says, it's a heavy day. So we accept the tissue above as it always authentically was. So in other words, a true fast day, tissue above is really the model for a true fast day. So the reason why the other fast days are not like that is because since they're only voluntary to begin with, so we only accepted, even after accepting them, we accepted them sort of halfway. So again, that's the point of here. Because the fast days nowadays are being accepted upon us, they're not being forced upon us by Hazal. It's on that we accept, so it accepts in our terms. So on the one hand, we accept it not for women that are pregnant and nursing. And even when we do accept it, we accept it only in the morning and we can still wear shoes. We can manipulate it because it's up to us. Tish above is the one, is the one fast day where it's still, we've accepted it, but we accepted it on the terms of a real tinus. So that means, therefore, it's even for women that are pregnant and nursing. And it's with no shoes, that's the dynamic of it. >> I mean that if it is kasana or shasasmat, we would have to do those nice and clean. >> Yes, yes. They were tzedekim during the war. During the war, there were many tzedekim that shavas were tamas and sabatav, as some gidalia, they feared like tish above. They started fast in the night before, no shoes, and anything because they considered a shasasmat. I don't know. Hari, you can't have a greater shasasmat than that. So Hari, that would be a time that it would be considered obligatory. This is all Rashi, and as I said, this is how we posk, and this is Rashi. Then there's the Rambo. Take a look at the Rambo, the Rambo and the Purish Amishna. Again, according to Rashi, the Gomor's question of sending out messengers was, after the Bismarj was destroyed, send their messengers, and to that the Gomor's answer is, even though it's a big dish, there's two different time periods. Shasasmat, you have to fast, no Shasasmat only voluntary. But if there is a Bismarj, that's sasmat, and it's a yantif. Look what the Rambo says in his commentary to Mishnais. It says the Rambo. Ubebaiya Sheini, during the times of the second Bismarj, loy hai yumasannin, loy yumba tevis, loy yumba zayyumba zayyumba tamas. They wouldn't fast during a sabatavis and shavas ba tamas. El misha hai yumasannin. Umisha loy hai yumasannin, during the times of the second Bismarj, she has the Rambo, and that's when you will be allowed, that's when it's voluntary. Ub naysa, and since it was voluntary, loy hai yumas and loy yumba tevis, loy yumba zayyumba zayyumba zayyumba zayyumba zayyumba zayyumba zayyumba zayyumba zayyumba tevis, loy hai yumba zayyumba zayyumba zayyumba. The alfapisha'i yumasannin, shavas ba tamas, loy hai yumba zayyumba zayyumba. What the Rambo, okay, let me explain, the Rambo learns the Gamara now like Rashi. When the Rambo views this Gamara, he views it with the following lens. The question of the Gamara was not send out messengers after the Bismarj was destroyed. When they send out messengers for a fast day, it sounds so nice. We only send them messengers for yamtay. So the question of the Gamara is, when the Bismarj is around, send out messengers for a server tamas and shavas, he says yamtayyumba. Now like Rashi, see Rashi holds, what does it mean, a yantif? A little mini yantif, no tachna, no, no, no. According to Ramban, when the ma'am is yantif, saasan is simcha, saasan is simcha, ma'am is yantif. So ask the Gamara, when there is no Bismarj, I'm not going to be messengers, okay, for a shavas, but the ma'am is okay. I'm not, we're not going to be matriyaktayyum to have a fast day. Even though it, it's a serious fast. I'm not going to send a shavas. The question of the Gamara is, when there is a Bismarj, now say yantif, send out messengers for the yantif. To that the Gamara answer is, that even when there is a Bismarj, it's not a yantif yet. It's not a fast, but it's not a yantif. It's rotsumasanen, rotsumasanen, it's voluntary. You can fast, but you don't have to fast. That's the time period where the Gamara is talking about rotsumasen, rotsumasanen, it's up to you to fast. That's when there is a Bismarj, so in other words, according to the Ramban, again, the Gamara says there's three time periods. There's what's called shalam, then it's yantif. There is no shalam and gzeris ma'amchas fast. When there's no shalam, but no gzeris ma'amchas, then it's voluntary fast, but what are those three time periods? According to Raji, shalam means bismigdash. Gzeris ma'amchas means no bismigdash and persecution. When there's no bismigdash, no persecution, then it's rotsumasen, rotsumasanen. But according to the Ramban, these three time periods are different. When there's Mashiach, that's called shalam, then it's yantif ma'amch. When there's no bismigdash ba'al, that's called gzeris ma'amchas, then it's an obligatory fast. When there is a bismigdash ba'al, there's no mashiach, which is what? The second bismigdash, then it's rotsumasenen, and rotsumasenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenenen. So this is how the Ramban views it. The question of the Gamara was, send them messengers, not during Gullis to tell when there's a fastie, but not going to be mature for that. But the question is, send them messengers when there is a bismigdash, let everyone know that it's yantif. To that, the Gamara answers the bismigdash doesn't mean yantif. Mashiach means yantif. There's no, even though there's a base amigdush, there's no mashiach yet. When there's a base amigdush, then what? It's not a fast, because you have a base amigdush, so it's ratsumasanen, ratsu aemasanen. So since it's only a voluntary, we're not going to send them messages from that. That's what we're going to do. Huh? (Inaudible) So that's what we're going to do. So, and that the Gomorrah says, that even though during the times of the base amigdush, they would still send our messengers for Tishabov, because despite the fact that at that point it's still voluntary, but because Tishabov is such a heavy day, so you would send our messengers for Tishabov. But the opinion around them is as follows, is that these three time periods, shalom, gzerus malchus, and now which is in between, shalom means goula shalema, mamish mashiach, and gzerus malchus means goulas, and now which is in between, what's in between mashiach and goulas, second base amigdush. So that, the kufa, the second base amigdush, that's ratsuma san ratsuma ima san, which means according to the ramam halakha lamayisa, these fast days are right now obligatory. So according to ramam, there's no built-in header for women that are pregnant. There's no built-in header of not fasting the night before, not having to shoot, but none of that, and we don't pass them like that, but that's the sheet of the ramam. Take a look at the ramam in, in, in, in, in marmakha number, number six. The ramam writes this pretty much beforeish in, in Hilchustaines, in Parakea al-Lochadaled. The ramam says, "varbo y mei hai sai messa alu, these four fast days." Again, so in gedalia, so everytavish was tamas and tish above. The ramam says, "Hareimufurosh in the kabbal, they are clear, they're, they're, they're, they're, they're, they're, they're, we are obligated to keep them because that's what it says in Navi. The ramam doesn't say, it's up to us, because ramam is talking about, the ramam is describing the halakha is until mashiach comes, right? So everything until mashiach comes says the ramam, when we don't have a basin of English right now, because again, when the basin is comes, we're not going to have to second one back, it's going to be the ghoulish lemma, right? There's no other option anymore. At this point, it's shalom or bust, right? So, so that's the point. So the ramam is, so when the ramam is recording the halakha is, he's recording it for everything that you need to know until mashiach comes. Well, until mashiach comes, this is a time of gzerus machos. This is, this is, this is, this is gawless. And so then by gawless, there's an obligation to fast. And then the ramam says that, that these are four, four, four, four, fast days that were obligated to fast because of, because of what it says in Navi. Saymahrvi, saymahrvi, saymahrvi, the fourth, the fast of the fourth is a shawazvatamah's shawazvvi. Saymahrvi, she's a tishabhav, (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) There is a fast, which is only a minute, which is a voluntary, and that's called time assessor. But these other fast days, it's not a voluntary, it's obligatory. Since the (speaks in foreign language) by the way, this fits very well with the Gamartianist. Remember, was it Robert Sautic? He said that what? He had a conflict, because one year, when he's celebrating, finishing, supplying what to the Miss Beyach, the problem was that it fell out on the fast day of Tishobov. What you, there's a Miss Beyach around you, it's supplying what for the Miss Beyach? What you fasting Tishobov for? You were a Sautician with Simcha. That's when you caution Rashi, because Rashi understood that, whether it's a base of English, it means a Sautician with Simcha, but according to Rambam, it's not like that. For care, according to the Rambam, when Sautician with Simcha means when M'Shir comes, when there's no, when there's the opposite of M'Shir, which is gullous, no base of M'Shir, then it's an obligatory fast, but it's somewhere in between, which means the second base of M'Shir, which is whenever was Robert Sautic was talking about, then it's Ratsu Sun, Ratsu Sun, it's a voluntary fast, and so that's why he had this conflict, that should be voluntarily fasting, but it's Mayantif. So it's eight so was, I'll fast most of the day, and then break the fast of the day. But that tells you that, during the 20s of the second base of M'Shir, there was a fast of Tishobov, because it wasn't obligatory, but it was voluntary. So now I want to get to the Nakuda, and with this, this will end, and give us a little bit of the Pesach into next week, but we're just laying the foundation over here. This Makhlegus, so again, let's break it all the way down. Again, what we have at the end of the day is Makhlegus, between Rashi and the Ramban. Again, the Gammar tells us three time pairs in terms of these four days. Again, the Gammar says what's clear, that's for sure. When there's shalom, sasana simpah, the opposite gserus malchus saiyan. When there's no shalom and no gserus malchus, voluntary fast. But again, but what do these time periods mean? So this Makhlegus Rashi Ramban. According to Rashi, shalom means base amigdish. Gserus malchus means, not just no base amigdish, no base amigdish in persecution. And now which is in between, no base amigdish, and no persecution, it's voluntary. And therefore, according to Rashi, Halachal amisa, nowadays, no base amigdish, but not persecution. So it's a voluntary fast, and that's why we have built in some coolas and some. But according to Rama, it's not like that. According to Rama, what are the three time periods? Sasana simpah, the time of shalom means, not base amigdish, shalom means michir. The opposite of michir is what is real golas, meaning not just michir, not just no michir, but no base amigdish either. And now which is in between, what's in between? What's in between michir and malmich golas? Having a base amigdish, but not ghoulish lemma. That's a second base amigdish. That time of second base amigdish, it's Ratsu amasana, Ratsu amasana. But what's the issaita dalvar? Let's think about this for a second. This is not just a makhlaiqis, like in terms of time periods. This is not just a calendar makhlaiqis. This is a fundamental makhlaiqis in terms of what is it that we're calling about during these fast days. And here's the nakuta. According to Rashi, the nakuta that's all revolving around is Sars. Sars, that's the Indian. That's the Indian. It's Sars, sorry, same show you throw. The suffering of the Jewish people. That's what these fast days are about. In terms of time periods of suffering, there are three extremes. There is real heavy suffering, which means a sha sashmad, then you have to fast. Because the fast thing is for Tsars. What's the opposite of that? The opposite of that is not just no Tsars. There's no possibility for Tsars. Because we have our own sovereignty. We have our own, we're self-governing. We have our own control. That's called having a basin mikdosh. What's in between? What's in between is that there's no Tsars, but it can happen any second, because the guys are in charge. That's called the middle part, where it's ratsmasan and ratsu-aimasan. The soy to according to Rashi is, we're not mourning over Gullis itself, per se. We're mourning over the Tsaris that come in this world for Yiddim. And that definition of Tsaris, so that's where these three time periods fall in. When there's real Tsaris, then you have to fast. When there's not just no Tsaris, there's no possibility for Tsaris because the guys aren't in control of us. So it can't be a pagrom. Then Adraba, then there's no reason to fast. It's not a Yantif. It's not a Yantif. It's not a Yantif, there's no pagrom. But at least you won't say taqnaqnaqnaqnaqnaqnaqnaqnaqnaqnaqnaqna. But when there's in between, in other words, where there's no Tsaris, but it could be, there's a possibility for Tsaris, then it's ratsmasan ratsu-aimasan. That's according to Rashi. But according to the Ramas, hold a opinion. The opinion of these fast days, which is not revolving around the Tsaris of Kalyustro and mourning over the predicament of suffering, it's mourning over the Indian of Goes. And once it's framed in that way, the Indian of Goes, so now the three time periods, it's not revolving around Tsaris, it's revolving around the Mitzius of exile. Therefore, according to Ramam, one extreme is the opposite of Goes, which is ghoulish-leimah. That's called sassan al-zimcha. What's the opposite of that? What's real gollas? Real gollas says no basamigdash, and we're in exile. Not Tsaris, the Mitzius of exile. That's what we're suffering. That's what we're crying about. And what's in between gollas and goula, a basamigdash, but not Misha. That's the in-between. So what we're seeing is that the whole definition of this time period is a mahalakus between Rashi and Ramam, what is it that we're trying to, that we're not remembering, that we're trying to become sensitized to? According to Rashi, it's not about goula versus goulas. We're not trying to become sensitive to the in-yen of goulas, to the Mitzius of goulas. We're trying to become sensitive too. It's Tsaris same sha'is-leim, that's Tsaris of Colleus-leim, which obviously is intermingled with goulas, but it's about Tsaris. And because it's about Tsaris, so in terms of Tsaris, there's three time periods. One is mamish Tsaris. One is there's no passability of Tsaris because we're in control of our own country and so on. And the in-between is, there's no Tsaris yet, but it could be. It's up to the goula in the Khasr sha'alm to do, you know. So in terms of Tsaris, those are the three time periods. That's according to Rashi. But according to Rama, it's not about Tsaris. It's about developing its sensitivity to the in-yen of goula. And when you talk about the in-yen of goula and goulas, it's not a Tsaris, it's a by-product, but it's not the in-yen. What's the in-yen? The in-yen is goula or not goula? It's about goulas versus goula. So goula is a time of sassa'in, and that's imoisimashiyar. The opposite of that is mamish goulas. That's sassa'in. And what's in-between is a basa'inigdosh, but it's not goulaisimash. That's the in-between where it's ratsimasana, ratsimasana. Take a look at the rambam in Marmaka number seven. The rambam says like this, kol hatsaimimashiyal is the last halacha in a hilchas taines. The rambam says it's phallus. Kol hatsaimashiyal is all these fast days. Seedlingly bodily maisamishiyar. They're going to become battle when m'ishiyar comes. Vloy aid, not only will they become battle. El al-Shaymat seedlingly is yontif. If you may sus in vissimra, that's not just not st. Tachman. That's that, because again, according to Rashi, why is it that according to Rashi, it's such a mini-halate of not st. Tachman? The answer is because what's the holiday? That there's no Tsarist. Okay. (speaking in foreign language) But it's a, you know, you make a, you know, there'll be some old stale, you know, Kihol at the back of the shoals. You make a l'chaim. Okay. (speaking in foreign language) But according to the rambam, what's the yontif? The yontif is not just no Tsarist. The yontif is gula. (speaking in foreign language) That's the biggest yontif. So that's what according to Rama, when the Gomorrah says that at the time of shalom, shalom doesn't just, again, according to Rashi. See, see, there's one little thing that Tachus sounds like Rashi, because this is called shalom. But what does word shalom mean? Shalom means there's no problems. Peace. So that sounds like Rashi, like, that the highest level that we're talking about is just as no Tsarist. But what the rambam says, again, the rambam says, that these, the fast things will be bottled. (speaking in foreign language) They're gonna become a yontif. You may sasim, but sim, hushinamar. So rambam says sim, hushinamar. Kaimar shan, so what is he quotes to the person that the Gomorrah said? Kaimar shan, this is what I shanim. Sasim, hur, vib, sim, hushin, hushin, hushin, hushin. Sim, hushin, hushin, hushin, hushin. (speaking in foreign language) Why does the rambam add those last few words? I understand. The Gomorrah was sasim, so it was quite the first part. That the days of sahim, of rivi, sahim, hushin, sahim, hushin, hushin, hushin, hushin, hushin, hushin, hushin, hushin, hushin, hushin, hushin. (speaking in foreign language) The rambamam adds the word and tivim. The m is fast sahim, hushin, hushin. 'Cause rambam is trying to hint to us. Why is it called shalim? Why is the Gomorrah, why is the Gomorrah calling the shalim? According to Rashi, it makes sense why he called shalim, 'cause what shalim means is not sars, but in the rambam's view, that what is shalim means, shalim means gula. Why are you calling this gula? Why is the Gomorrah calling gula shalim? So first of all, the rambam tells you because the pussic calls it like that. The end of the pussic is that these days when a shiir comes, you will sasim, you will sasim, hula, mayadim, tivim. For the m is fast sahim, hava, and peace and love will be beloved. A truth and peace will be beloved. m is fast sahim, hava. So the puss, the rambam says the reason why the puss, the gomorrah says the word shalim to describe gula is because first of all, 'cause that's the pussic itself, talks about the word shalim in the context of gula. But it's deeper than that. It's much deeper than that. Take a look at Marmokan number eight. Now this takes us back to the schmooze that we gave by Gimmel Tammas by the Furbring for the Baba Chirava. So I'm not gonna, I'm not gonna hazer all of that, but just to remind you of something that we said then. (sighs) We mentioned then that, according to the zonagayan, they're, and this is going to bridge us into the next part of our discussion by the shim next time, which is the following thing. I mentioned then, according to the zonagayan, that even when it comes to gula, there's really two different types, there's two time periods of gula. This was called the gula of Mshirpaniyaysev, and Mshirpaniyaysev. And they're fundamentally different. You see, let's understand for a second. The Ramam, the Ramam's view, what was the second Beisam Mshirp, somewhere in between, right? Gula Shleimah, that's Mshirp. What's the opposite of gula, gullas? No Beisam Mshirpaniyaysev, that's where we're in right now. What's in between? Beisam Mshirpaniyaysev, like so how do, like what is that exactly? Like what is that? How do we define that time period? That time period of having a Beisam Mshirpaniyaysev but not Gula Shleimah, that's defined as a time period of Mshirpaniyaysev. Mshirpaniyaysev means, Mshirpaniyaysev means that the Jewish people are doing well and we can keep our mitzvahs and everything's gavadhi, we've have a meisam egash, maybe we even have the veam back. But it's not Gula Shleimah, it's not the whole world being swept up in Elokos, it's not Mshirpaniyaysev. That time period, and the Ramam talks about this, as we'll see in a second, the end of Vilchis Molochin, that there's a transitional period where you move from Mshirpaniyaysev to Mshirpaniyaysev. And that entering into that time period of Mshirpaniyaysev and David comes, as we'll see in a second, the one that heralds us into that is Elion Avi, who comes, as the Gomari says, to bring peace to the world. The word shalom in its relationship with Gula is a code word for Mshirpaniyaysev. That's what it means. Take a look at Marmokin number eight. The Ramam, in the end of Vilchis Molochin, before the words of Gogammokin come, "Yamay, Novi, Lyasha, Yistro, Lohakun Libam." And Novi was going to come to straighten out our hearts and to prepare us for this new time period, what's called Mshirpaniyaysev. "Shanamar, Heenay, Naikesh, Lehikshalayyaysev, Elion Avi." She was going to send Elion Avi. "Eina, Boseziram, Layla, Tameh, Attar." Elion's not coming to make someone Tameh, Vlaaytara, Tameh, huh? - Not for all the tables. But that's also part of it. Vlaaytara, Tameh, Vlaaytara, Tameh, Vlaaytara, Tameh, Vlaaytara, Tameh, (speaking in foreign language) He's not coming to clarify who is the year who's not able to do all that stuff. Elosum shalom, Pa'alim, to bring peace to the world. (speaking in foreign language) When the Gomorrah says, (speaking in foreign language) It's Yulah, Susson, Ula Simcha, shalom, why is shalom the code word for Gula? The word, the answer is because shalom in the language of the Ramam is a code word for Mshirpaniyaysev. And so this is the framing that the Gomorrah is presenting us with. There is Mshirpaniyaysev, there's the Gula of Mshirpaniyaysev. And that's called a time of shalom. And that's why Elionavi, to herald us into that time where the Mshirpaniyaysev, the Ramam quotes, the Gomorrah says, (speaking in foreign language) He's coming to be to introduce peace. Because what does shalom mean? What does Mshirpaniyaysev mean? So this is why I spoke about by Gimmotamas, the difference between Mshirpaniyaysev, a Gula that's still in the time period of Mshirpaniyaysev versus Mshirpaniyaysev is the following thing. Mshirpaniyaysev is still a Gula for the Jewish people. Only the Jewish people have it based on Mshirpaniyaysev. Only the Jewish people know the truth. Only the Jewish people are connected to Elikos. But the rest of the world is still in chaos. That's Mshirpaniyaysev. Just like his was the lone shalom in Mshirpaniyaysev unaffected by the Egyptian world around him, but no one else was on the same page. What does Mshirpaniyaysev mean? Mshirpaniyaysev means expanding redemption to the entire world. That's called Mshirpaniyaysev. That's called bringing peace. That's shalom. What does a shalom mean? In rashi, shalom just means we don't have sars. But in the rambam, shalom means the epitome of Gula. What's the highest level of Gula, Mshirpaniyaysev, which shalom means that we're all on the same page, that all of the humanity will serve each other, one way, one language, and one language, and we're all on the same page. That's Mshirpaniyaysev. To that, that's what the gimmer is saying. When there's shalom, sasan al-asimcha. When there's no shalom, what does no shalom mean? So the opposite of that is not only what's the opposite of that. The opposite of that is not only is there no Gula for the goyim, but there's no Gula for us either. We're in Golis. That's its saymanish. When it's in between, what's in between? There's a Gula for us, but no Gula for them. That's called like the second based amigdosh, right? So then it's a ratsumasanen, ratsu amasanen. So this is what the, what according to Ramam is, is this Nakudah? Is that when we're fasting during these days, we are fasting and we're mourning over what? What are we longing for? When we're in Durashi, we're longing for notsaris. But according to Ramam, we're not longing for notsaris. We're longing for Gula, but not just Samgula. We're longing for Gula of Mshirbandavat. Because until Mshirbandavat comes, these days are still fast. Whether it could be, whether it's obligatory or voluntary, but it's still a fast day until Mshirbandavat comes. It means the Indian of these days are sensitizing us not just the idea of based amigdosh or it's the idea of good things, of good, you know, of notsaris. It's sensitizing us and bringing out our longing for Mshirbandavat in particular, okay? Now Bezusham, what we're going to see, we're going to see in the coming, maybe next week, whatever it is, how this plays out in terms of our invoita, because this changes things. Because once we recognize, see, that's, I mentioned before, like when you go to a tissue of a program, whatever it is, I don't know, inshuals. So very often there's this like inner conflict. What are we talking about? Are we talking about, are we trying to think about just old saris? Or are we trying to think about gula, golis and gula, like which one is it? So it's very often a confusing point, because like, okay, well, even when I'm thinking of a horn based amigdosh, am I thinking about like the saris that come with that? Or am I just thinking about the Indian itself of not having gula? The answer is it's a mahlegasri shinam, and we can compartmentalize. According to Rashi, the Indian is trying to become more sensitive to the saris of calistro. But according to the rambam, it's becoming more sensitive to the need of meshirbandavir. And the invite of the three weeks is to realize what we're lacking and what we need to inculcate within ourselves a desire for that period, that's called shalom, but what does shalom mean? According to Rashi, it means not saris. So in order to bring out our desire for that, we have to become sensitized to the opposite of shalom, which is saris. But according to the rambam, the nikud is not to be sensitive to saris, the nikud is to long for shalom. What does shalom mean? Shalom means meshirbandavir. It means gula's oilang, a redemption for the entire world. And that's meshirbandavir. Ba shalom leilam. Al yonavir heralds that in. And therefore, since that's the goal, so all the fastest that we have is to sensitize ourselves to that thing that's missing. Not saris, per se, but what's missing is meshirbandavir. And so that's what we're going to have to see over the next little bit of time. In the world of the rambam, how does the fast days do this for us? And what does our avada, what does it mean? How could we become more sensitive to this nikud of wanting and needing meshirbandavir? To become, to want, note saris, okay, that's Rashi, but according to the rambam, to want and to feel the need of meshirbandavir in our lives, that's what's going to be that vaida of the threus, okay, that's the shan. It's just to be able to see the gula shalom of the car at mamish. [BLANK_AUDIO]