Yeshiva of Newark Podcast
Tzurba M'Rabanan-Episode 53-Imbibe and Consume-Is there a Mitzvah from the Torah to Eat Erev Yom Kippur?
(upbeat music) - You're listening to the Yeshivov New Work podcast. I'm your host and curator, Rabbi I'm from Cape Legedge, and I hope you enjoy this episode. (upbeat music) - Hey, Shalom. This is Serma Rabona, and this is a Arabian Kipper. The real problem is you have a plastic. The plastic says, (speaks in foreign language) This is the, what you're supposed to be. (speaks in foreign language) (speaks in foreign language) Now, the simple (speaks in foreign language) this is a super sharpness for you. It's the sharpness of sharpness. And you have to afflict yourself as the ninth day is ending. (speaks in foreign language) And that would be seemingly the beginning of the 10th day. And how long does it last? The whole from the Kipper night till the next night. But it's a strange way to write that. Why did it write it? (speaks in foreign language) It could have said, (speaks in foreign language) and we would know that the Jewish calendar halochically starts at night. And that is really the question (speaks in foreign language) sounds like you fast on the ninth day. (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) But if you eat and drink and buy that it's on the ninth, it's as if you actually did a due date fasting. To in fact, the way you're supposed to read this pussock is, according to this Josh, is (speaks in foreign language) Do Enoy, be my honor yourself, afflict yourself on the ninth day of the month. I flipped yourself on the ninth of this rate. This year, that would be Friday. Would it be Thursday, ninth already? Hmm, it's another question. But how do you flip yourself? You flip yourself by eating. And if you do that, it's as if you've actually fasted to Shoshana. It has a discussion as how do you know that whenever you have a holy period, whether it's Shuvius, which is a whole year of a holy period, or Shabbos a day, or any sort of perhaps a Yuntaf where there's a specialty of that period of time, how do we know that you have to add to that? That it isn't, you're not supposed to just have the limit of the exact amount of time, but there should be some period of addition and some period as the day or period begins, and it's a period ends. In other words, that what we call tosephus Shabbos, tosephus, or what we add to Shabbos going in, and we add to Shabbos going out. How much you're supposed to add? How much is a question? Is it two minutes? Is it 18 minutes? Something. And even though you're not going to be killed for that, on Shabbos, but there's still a mitzvah to do that, how do we know that when it comes to these holy times, you're supposed to do it? So we have a brice at the time, the horseshoe, we call it sardichos. Hmm. Now, this posseg is in Parson's Mishpahton, and it says that you should be careful about glowing, and reaping. And we know on Shabbos there's a lot more than plowing and reaping. So why is the posseg telling us that? The horseshoe, here's the possek, the complete possek. (speaking in foreign language) (speaking in foreign language) Okay, the horseshoe, here's the possegos. Hmm. Well, Shabbos is more than just reaping, it's more than just plowing. Why is it that the bad is what's being stressed? So, Revikivas says, it's clearly not talking about Shabbos in the week, when the possek said, as you saw, (speaking in foreign language) That's Shabbos. The next part of the possek, Revikivas says, is referring to Shuita. Now, if it's talking about Shmita, I also have a question. What do I need to emphasize by Shmita, plowing and reaping? (speaking in foreign language) (speaking in foreign language) So it's already another posse who said you can't start planting (speaking in foreign language) We know you can't work on Shmita already. So again, why is he better explaining that possek in terms of Shmita, of Shmita's? Again, the possek's out of order. It doesn't seem to have relevance to Shabbos, and it doesn't seem to be that important when it comes to Shmita's, because we already know it's repeated in the part of Shmita's, in a much more forward way. So Revikivas says, this is about telling you, and the reason why it picks these two, Khorish and Kotsir is because those are the bookends, because it's trying to tell you that there's something about these bookends. On Shabbos, it wouldn't make sense to be bookends, because on one day of Shabbos, you're not gonna do a whole bunch of work. And you're not gonna have a whole years of work, a whole year full of work in one Shabbos, but you could have a whole year's work in one year. So that's the proof, that that possek is referring to a year where you start with the plowing, and you end with the reaping, and even though you don't need to tell me, you're not supposed to plow a reap, 'cause I can actually imply that and see that from the full description of Shvius. It must be that that is there to tell you there's something about before the Kedusha starts, and when the Kedusha's ending, that you need to reframe, that you can't keep on working the field until the moment right before the seventh year begins. But you need to cordon off a certain amount of time that you're not working the field beforehand, and the same thing afterwards. That is review Keba's Drash. Now, why does it pick these bookends of Haresha and Khadzeera? Because they go together like peanut butter and jelly, right? The opposite of Khadzeera and password. Khadzeera, Khadzeera, Khadzeera, Khadzeera, right? Those are things that they go together as opposites. We know that in the Torah, there's no mitzvah ever to do plowing. If you don't plow, you're probably not gonna have a Parnosa, but there's no mitzvah say that you fulfill by plowing. However, there is a mitzvah say of reaping. What are we talking about? Reaping the omer, going and cutting the omer. So what do we learn from there? That these two go together on Shabbos, the same way you can't, the same way what is illegal on Shabbos, plowing. Because plowing is never a mitzvah. But reaping, gathering, cutting, the only, again, the only thing that's illegal to do on Shabbos is when it's a rishuus, when it's totally within your purview. But where there's a command to do it, you do it even on Shabbos. And you don't say, where's there a command to reap? When on the second day of Pei's sock, you're supposed to cut the omer that night. It's hard to, you're supposed to do kazira, even on Shabbos. So that's where Yushmo learns that when, from that pussik that you actually cut the omer on, if the second day of Pei's sock is Friday night, you go out there on Friday night, even though it's Shabbos, and you take the sight and you cut the omer. That's what Yushmo learns from that pussik. So the Lord says, well, how does he know the principle of adding to holiness? So (speaks in foreign language) (speaks in foreign language) Remember that, hmm, you're supposed to fast on the ninth day. The ninth, really? It says in the evening, hmm, if it's in the evening, maybe it means you have to wait till the evening to begin your yum kippur fast. (speaks in foreign language) How could it be? Is it the ninth or is it the evening? Okay, it's hot. Well, it is the ninth, but it's also the evening, getting there almost before yum kippur. (speaks in foreign language) In other words, this is where you see the mitzvah of adding to the fast, that you can't eat till the last second. You have to stop eating, you have to add to your fast. And from that principle, I see that you have to add to your shabbos. You have to add to your yum kippur. In other words, this is a holy period. And I see that it's not eating, which is part of the holiness of yum kippur. I start doing that holy stuff before yum kippur starts. That's what it is, right? So it's not about eating on yum kippur. It's much more in the shot. (speaks in foreign language) Start denying yourself food when on the ninth, the whole day, no. By airf, you mean when yum kippur starts? No, no, earlier. So there's some period where it's clearly getting dark, it's getting to be the night, not yet night yet, but you have to start fasting. So we ask on Rabbi Schmall, that's good before yum kippur. How do you know before yum kippur? (speaks in foreign language) (speaks in foreign language) So the same way you start yum kippur by fasting or before yum kippur starts. That's the same thing you wait till after yum kippur and you wait a little bit before you eat. That's why we say it's a 25-hour fast. 26-hour, okay? It's not a 24-hour fast. We fast for 25 hours. And we learn now from the area about airf. Then we say, well, according to Rabbi Akiva, I sort of get it. Shmita is the source for all sorts of holy days. Then maybe with yum kippur, maybe it's only about yum kippur. For some reason, we thought of Queen Rabbi Schmall, how do you know on Chavez? You know what it says by yum kippur? (speaks in foreign language) It says (speaks in foreign language) And then it says (speaks in foreign language) So this plastic has a bunch of heads to it, not only to yum kippur, but of all holy days. Shabbos and (speaks in foreign language) (speaks in foreign language) As long as there's some sort of schmuss, some sort of refrain from doing milocha, you add to that. So that's what Rabbi Schmall does with this plastic. This was what Rabbi Akiva did with this plastic. Rabbi Akiva uses this plastic to tell you where we started today with the Drash about, about not eating, about eating on the whole day of arrogant gippur. My obitley, (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) What did I just prove from all of this? That this Drash is not held by everybody. It's only Rabbi Akiva's Drash. It's not Rabbi Schmall's Drash. And therefore, it's interesting to note, does everybody agree with it? Does Rabbi Schmall agree with it? Rabbi Schmall uses the plastic for something else. Rabbi Akiva has to come up with a rationale for why the plastic is written the way it is. Why doesn't it just say fast on the 10th day? So we already have seen that this idea of eating on the 9th and the 10th day, of eating the 9th, as if you fasted the 10th, it's not everybody's opinion, okay? And I suppose what one could really get into here is if you're in Rabbi Schmall's camp, we know that you cut the Omer on the second night of Pesach. There's a Mitzvah, does Rabbi Akiva agree with that also? That you cut the Omer? You definitely bring the carbon Omer, but do you actually cut the Omer? Again, that would, maybe we'd have to work on that Suki as well. But if we hold that you actually cut the Omer, then we're in Rabbi Schmall's world. And in Rabbi Schmall's world, we don't have this, we simply don't have this Mitzvah eating on Airbnb. That's what I'm showing you from this Kamara. What is the reason behind? So let's take a look at Rashi. Rashi says, "Hokimashmikrump." (speaking in foreign language) What does that mean? Flick yourself on the night. (speaking in foreign language) Get yourself ready on the night. (speaking in foreign language) And this way, you'll be able to fast on the 10th. (speaking in foreign language) In other words, this is basically getting ready to fast. That's the reason why. This will help you fast on the 10th day. That's what it's about. In other words, the reason why it says (speaking in foreign language) Because the main thing, of course, is fasting on your giver. But getting your brain mind ready for the fast and eating for that sake is crucial. And if you do it, and it seems like by doing this, it's going to help and ensure that you will be able to get through all of your giver properly. So therefore, we almost consider as if you've been fasting two days. He'll miss on a bit tissue. Ravenu Yona, in his classic book, Sharichuba, talks about this mitzvah. And first of all, he changes the language a little bit. Let's take a look. Doesn't just say koa okel, whoever eats on the, and drinks on the 9th, on the 9th. You look at the Russian Ravenu Yona here that's on the board. (speaking in foreign language) You have to actually not just eat raisinets, pop gum in your mouth, candies. Take a bite of an apple, peel a banana here. It's about having a meal. (speaking in foreign language) And the language is also interesting. (speaking in foreign language) Washes, washes on bread, not just a snack, but actually sits down, washes on the bread, sits at the table, we're having a meal. That activity is as if you've been commanded to fast on the 9th and the 10, and you did it. Why? (speaking in foreign language) Because you showed, by sitting down and watching, and having a festive like meal, you showed your happiness. (speaking in foreign language) Because you showed that I am happy that something great is gonna happen. (speaking in foreign language) Caparas happening. Something that wouldn't happen otherwise. And Kippur is magical. It brings Caparo true. I have to do true, but I have to do many things in order to plug into the M'Kippur. But there's something about M'Kippur that can do stuff that no other day can do. And it will give Caparo, whether it's a complete wiping out, definitely a lessening. I'm so happy that there's this change. There's this reality of law that God has put into the calendar into my life. And I'm showing my happiness with it. (speaking in foreign language) (speaking in foreign language) And even though he's sort of happy, but it shows that this means something to him. It shows that he's worried 'cause he realizes without this great gift. I'm worried about my sins, the things that make me so empty to Ashmossa. And I'm really tortured. I'm really pained by my sins. And therefore, this day, that's sort of like a wipe, at least a lessening. And it could possibly even be a wiping of so many of my videos. I'm happy about that. So the happiness itself is a proof that you're not, if you realize how difficult and how your situation is and how you're unhappy with the way it is normally. And therefore, as you approach M'Kippur, you are with a biblical saying, great, M'Kippur is coming, finally. And that is the idea of M'Kippur in the suit up. The second reason, keep a char-Yum in Tobin, an ethical M'Kippur in the suit up with M'Kippur. It's not what that William Kippur does. But the fact that there's a M'Kippur of going through the M'Kippur day, there's a M'Kippur of fasting, there's a M'Kippur of perhaps doing Chuvah, doing Vidu, the M'Kippur of the M'Kippur. And therefore, when a M'Kippur occurs, Rismila, Vidunabhan, the wedding, there should be a Suda for the Simhah of that M'Kippur. And the M'Kippur that's happening, not so much. It's not because we don't have to necessarily look into what M'Kippur does that it gives Ka'para. It's part of Taryag, and a M'Kippur of Taryag. It's a M'Kippur Sahiyom, it's a M'Kippur of Yantav. And therefore, Simhah is a reflection of that you take M'Kippur seriously. And how much they are. (speaking in foreign language) Because the Simhah you add actually increases the reward you get for keeping the M'Kippur. The fact that this M'Kippur generates such happiness in you that you want to have a meal and invite people. That shows that this M'Kippur's meal amends something, that M'Kippur getting married, met something, that you actually, you elevate it and say, this is why we are happy, this is why we have meals, this is why we come together, this is why we have social situations as an outgrowth of happiness, of fulfillment. This is David Amelach saying that how Shwomo Melech is gonna build the Vaisamiktosh. (speaking in foreign language) He says, I've gotten it ready. I work to make sure that we have everything in this country to be able to build the Vaisamiktosh. Everyone is donated. It's gonna be a communal event that we've all donated to build the tempo of the Vaisamiktosh. And everyone was happy when they realized what was on the tote board, how much had been given to build the Vaisamiktosh. And David himself was so happy to see the happiness of the giving, because everyone knew that they were giving for this cause of concretizing the schrena in the midst of Jewish people. And then David gave a brah, and we say this every day in Davening. (speaking in foreign language) (speaking in foreign language) Yes, wealth and honor, it's all from you. You allowed us to use it properly, and therefore, mod it to you. This is as far as we do in Davening, but we go on and say, (speaking in foreign language) Who am I to have it says? Who is my nation? (speaking in foreign language) Do you think that it's us? It's because of you. You, if you allowed us to have the money, you gave us the type of agency and ideas that we would be donators. It's every (speaking in foreign language) It's from you that we're giving it back. 'Cause what are we? We are just, we travelers in this planet, on this earth. Right? What are our days? How many days do we have Davening about it says? (speaking in foreign language) It's just like a shadow. How long we live? (speaking in foreign language) Yes, look how much we've done. Look at this tremendous amount that's happening. We're not patting ourselves on the back. It's you, we've recognized you, we got it from you, and you have everything anyway. (speaking in foreign language) You know what's in the hearts. And you know that in everybody's hearts, we weren't pressured, we weren't cowered into it. (speaking in foreign language) I can see, I can tell, it's palpable. The Simba they had in giving all of this for the (speaking in foreign language) (speaking in foreign language) Spoke the soul of the Jewish people, the spirit and soul of the Jewish people by saying, I can tell, they want, I'm plugged into them. I know, that's Simba. If you have Simba, then it's not just, oh, you gave it to Dhaka, you gave it to Simba. And that's the process that we read a couple of weeks ago on the Torah, (speaking in foreign language) That we're supposed to serve God and not just do a Mitzvah, but it is associated with a Simba. So here I am serving God by fasting all day Yom Gippur, keeping Yom Gippur, (speaking in foreign language) but I can't eat on Yom Gippur. So we do the Simba of the Mitzvah and Arab Yom Gippur, not because necessarily the Simba of Kapara. The Simba of Kapara is sort of like an indicator of how you recognize that you are not worthy and that your Averus bothered you when you realized that without Yom Gippur, you'd be nothing. So it's your happiness, it's almost like, it's almost like a natural inherent happiness about this great reprieve you're going to get, which is nice to show that. Also, in other words, it's instead of Simba's Yom Gippur, but we did Amrashishana eating on Yant, I've been showing our Simba. We do that on Averum Gippur, but because we can't do it on Yom Gippur, because you can't eat or drink on Yom Gippur. The third explanation he gives is Lamanna Kasek. And what did Rashi say? Rashi said in order to strengthen yourself to get ready to do what? To get ready to fast. The very owner says, what is it? To get ready? (speaking in foreign language) Not just, oh, I made it to the fast, 'cause it's about being able to have the clarity to do what Yom Gippur is demanded, which is to Daven, which is to speak to God, to plead to God, and with source eight, Sesbina Shaitno, and to have the type of, you're not hungry, and therefore you're really thinking about, well, how can I change my lives? Well, how can this chubin be more than just words? I can think about the eightsos that I need for Chubah, and what Chubah's about, and I can think essentially about things. So those are the (speaking in foreign language) was in many people's minds, the Agoto Adur. Total package, the rev of an important community, wholesome, a great teacher, not just a rev, or a Brashishiva, people who studied on the rim, people like him, Melissa Flick, people like (speaking in foreign language) people like the, (speaking in foreign language) great men, great became great leaders in Revonim in their own right, and also the address for so many Chubahs. He was also the father-in-law in the second marriage of the (speaking in foreign language) and it's beautiful to see the type of relationship these two giants had with each other. In the Samsifers second marriage, the, his child, the most prominent one, was a (speaking in foreign language) Saifer, known as the Xav Saifer. And the grandfather and the grandson both have irrelevance here tonight, in terms of this question about women in the midst of eating an arrogant keeper. So let's start with (speaking in foreign language) and then we'll see, (speaking in foreign language) you have a daughter who's ill. (speaking in foreign language) Any time she eats, it hurts her. She can't really eat normally. (speaking in foreign language) And for many weeks now, she hasn't eating normal solid food. She basically lives off of medicine. Again, it's hard to know exactly what disease this was. (speaking in foreign language) (speaking in foreign language) God should send his word out and cure her. But this girl, this daughter, Salman's daughter, 'til she have to eat arrogant kipram. (speaking in foreign language) (speaking in foreign language) And she isn't just like a girl who's barefoot, unlearned. She knows whatever mommy and daddy says. She learns, (speaking in foreign language) and she's worried she wants to do mitzvahs. She wants to do what it says and it says you're supposed, we know we're supposed to eat on arrogant kipram. (speaking in foreign language) And even though you are obviously a learned person, she's not ready to listen to her dad, what her dad says. (speaking in foreign language) Go get an official beetle of the community, a shamish or two of them. (speaking in foreign language) (speaking in foreign language) that a letter has arrived from the great (speaking in foreign language) Leagues are a level directly to you, little girl. (speaking in foreign language) With a tremendous gazera from Raquivega himself, it came, the letter, the two of us are coming to the door, we're knocking on the door, a letter has arrived from the great Raquivega, that you, (speaking in foreign language) that you should not try to eat more than you usually do. Not that you should fast, but whatever it is you eat, do not say I want to eat more, I've got to change my medical regimen because I have to do the mitzvah eating on him kipram. I've eating on arrogant kipram. No, you should not do this thing. Now, (speaking in foreign language) I am sure of it. I don't have any doubt about this that I'm right here because eating is clearly going to affect her. She gets ill by eating. She doesn't have to make herself ill for doing this mitzvah. And again, this might reflect in general about eating matzah if you have celiac disease. Or other types of situations where you're not endangering your life, clearly if eating would kill her, you don't need a Raquivega's letter. She yourself would understand that she's not supposed to die in order to fulfill the mitzvah the same way if she'd been a situation where she'd have to eat on your kipram, not to die, she of course would eat. So we're in a situation where it would make her feel worse. She would increase her discomfort and pain. So in other words, Raquivega is saying that if you have a mitzvah that causes you this type of discomfort and pain similar to this girl, it's posh that that mitzvah doesn't apply. However, what about all women? What about, what about, what about, nice Avonie Novoch, behold not your marbrios? I'm a silpic about good healthy women. I'm high obviously I hope I review my kipure. Do they need to eat? Well, why shouldn't they eat? Well, after I eat pteros, come on me call mitzvah say Shazmangrama. Because we know that it's a mitzvah say that happens only on the ninth of Dishrei. And their pter from time bound mitzvahs. Gueger says, look at the Kesv Mishnah and Pera Gimomihilchos nidorem. Demestapik im Haqdroshah. The Kovaihilchos shaysebichi is a drashodomura or it's dasmahtabiyalma. Well, it's interesting where that Kesv Mishnah is. The Kesv Mishnah is not in Hilchos shayseb asor, the mitzvahs of Yom Kippur. The Ramban doesn't mention them. It's Prad in Shokhanaruk to eat an air of Yom Kippur to Freish Dalid. But it's not brought in the Ramban in Hilchos Yom Kippur. Where does the Ramban mention it? The Ramban mentions it makes a standard that he's gonna fast on Shabbos. He makes a nadir that he's going to fast on Shabbos or on Yonta, he has to fast. Why? 'Cause a nadir, unlike a shabua, is Skal al-Dvivri mitzvah. A nadir is Skal on a dark mitzvah. As he says, a shabua, if you make a shabua to do something, you can't make a shabua that you're going to fast. There's a mitzvah to eat. The shabua can't contradict that. You're already bound by all of us coming to Harsini and the shabua we made there. So even though shabua's can, you can make a shabua, you're gonna help your neighbor paint his house. You can make a shabua that you're going to walk a certain way in order to perhaps see somebody. You can make a shabua. But you can't make a shabua to counter man the mitzvah. However, by a nadir, it could be thal. A nadir is different. A nadir, in a way, is you are making food osser to you. And with a nadir, you're able to do it even against a mitzvah that's over. A nadir, that I'm making a nadir that mitzvah. Not that I'm not gonna eat mitzvah. That's a shabua that I want to eat mitzvah. I'm making a nadir about the object that the mitzvah is illegal for me to eat. Okay. I can say that sitting in a sook of the actual is osser for me. And if you do, you're gonna get makos for doing it. Because you violate your nadir. Why does it work? Why does a nadir work on a mitzvah? Shadnishbah osser atsmolot, davr shadnishbah ooh. A nishbah is referring to what you as a human need to do. I, it's illegal for me to eat matsa, you can't say that. The nadir what you could say is the objects that the mitzvah is fulfilled with. I'm making a nadir that I can't take them in. Nimtsanishbah osser atsmolot. If you made a shabua that you're not gonna eat matsa, okay, you already, or mushbah may are senai. But when you were making a nadir, you never had a shabua from our senai to eat this piece of matsa. The piece of matsa that you happen to happen to see that's part of your life, in your lifetime, that says that was never commanded from our senai that you had to eat it. It was never commanded on our senai, sorry, that that piece is mukta. So since the nadir is in the now, and it's about what you, it's about the objects around you that you are saying are not, are illegal to you. That's what that nadir is. It's people who don't have cold nidtrains soon, do you have to know what a nadir is? The nadir is those objects around you. It's the sukkah that I, that's osser from my body to be in there. I'm not, I'm ossering myself to sit in the sukkah. It's the objects that I interact with that I create the Iseron. The ossaadovar, that object is not what was in our senai. The idea of all Jewish people sitting in a sukkah was in our senai. But you were able to outsmart the Torah in a way by making that nadir. So therefore, you could make a nadir to fast on a nadir. Because even though it was a mitzvah to eat on the nadir, perhaps from the Torah on Shabbos, perhaps from the Torah, the nadir can be holed by mitzvah. Or let's say you make a nadir, that you're fasting every Sunday, every Tuesday. It happens to be a Sunday or Tuesday turns out to be up to. You have to fast. Or let's say the Sunday or Tuesday or Friday happens to be Arab yomaki Purim. You can't eat that day, but you have to fast. This is where the Ramba mentions that Arab yom Kippur is a day that you're supposed to eat. Because he's trying to tell you that because you've made a nadir, you won't eat on Arab yom Kippur, even though normally you would. But the Ramba does not quote the Gomara with the Drosha. But is it from the Torah, though? Eating on Shabbos seems to be from the Torah. Eating on Yantim seems to be from the Torah. Tuesday, all food is also to you. That every Tuesday, that food becomes also. Then even though that's Rishkotish, you don't eat. But if it's Chanukah, or Purim, if it's Chanukah or Purim, the nadir does get pushed away. Hoyl, the insta-at-so-vekhamidivri-selfrin. Because those days are all rabbinic. So the rabbis say, "Uh-uh, we want people to eat on Purim." "We want people to eat on Chanukah." "Ar-re-guin-street-hun-hizik." And therefore, we control your nadir. Be-yut-hun-nad-ar-o-im-if-ne-xerus-kah-hamim. Which is wild. We know that you can go to the Khah-hamim and get your nadir overturned. So the Khah-hamim, ever right, the individual Khah-ham listening to what your nadir is, as a right to overturn your nadir. Here, the Khah-hamim decided as a group to overturn anybody's nadir that affects Chanukah and Purim. Why? Because we know that Chanuk and Purim are important. And even if people get to hear that this guy who made this nadir is fasting on Chanukah or Purim, that is going to weaken how Khanuk and Purim and people's odds. By the way, here you see from the rambam that Khanukah is also a day that you're supposed to have meals. That it's a mitzvah to eat on Khanukah in the rambam. Right, so question the rambam and the rambi rubhenburg. Now, I went through this all welcome to you because how does this reflect on eating on Eruvim Kippur? Is Eruvim Kippur a... It's from the Torah or not. It's right before Rishkodesh. And it's right after... a... Shabbos and Yomthim. And that is why Raki Vayger quotes this Kesith Mishnah on this... ...Shinira, Lahore, Shusova, they were ever able to keep Purim over Rishkodesh. It's from the Torah. In other words, because it's only the ones the rabbinical ones are Khanukah and Purim. So it sounds like... the rambam holds that it's a real mitzvah from the Torah to eat on Eruvim Kippur. "The Yeshua Tmoha" says the Kesith Mishnah. I mean, we know the simple shot in the postik is... right? Is to the night at night start the past for 24 hours, at least. But isn't just an Asmakhta? Isn't it just an Asmakhta? Or are we going to say it's Darissa? And Rishkodesh also? Where does it ever say in the Torah that you're not allowed to fast on Rishkodesh? It's true, the postik that we read on Rishkodeshalna is one of the Psukah of Ashotros. It says, "Biyom Simchastram Umo'laidaykham Uvaroshay Kachaykham." That you're supposed to blow the shawlfer on the Corbin and the Khazotros. And it does compare a Simch and Umo'laid to Rishkodesh. But is that enough from that postik to say Rishkodesh is in the Torah? So the Kesith Mishnah says, "You know what? Anahhenami." I would say those days are only Austen by the Rabbanan, the fast. But there's an Asmakhta. And since there's an Asmakhta from the postik, therefore the rabbite don't have to overrule your netter. So why did the Ramam say for Shurvishkodesh? Because he said the Asmakhta of Rishkodesh is more clear than the Asmakhta of Eriviyomaki Puri. And that's why the Ramam says, "For sure you're going to fast on Erivimkippur if you made a netter." And for Shurvishkodesh, because we're not afraid that the world is going to stop fasting, the world is going to start eating on Rishkodesh or on Erivimkippur. Because the Asmakhta of Rishkodesh is even stronger. So it sounds from the Kesith Mishnah. That if you tell us to look at, that this is not a Mitzvah from the Torah to eat on Erivimkippur. The Mitzvah and Asmakhta from the Rabana. You get the impression, maybe it's from the Torah. But if it's from the Torah, is it more than Rishkodesh? So the Kesith Mishnah seems to hold its their Abana, the Mitzvah eating Erivimkippur. So we're not talking about a person getting sick over Mitzvah from the Torah. Now, we have a woman who's put there in Mitzvah's Shesa's Mangerama. But as Raki Veger says, it might be a rabbinical, it might be from the Torah and some Mangerama. Or maybe not. Maybe keeping the chromopically Belosian, Bithishkodesh Be'erev, since the Torah writes it, as it says, if you're fasting. And we give you this compliment. It's like you've fasted the 9th and the 10th day. So maybe we'll say like this. Anyone who has to fast has to eat. In other words, whether it's rabbinic or whether it's Torah, the principle is that it is a, it's an extension of the fast. And whoever's high even fasting is high of an eating. Now why is she high even fasting? Well, because it says anyone, it says Kornefesh or Shirdo Sunah, anyone who doesn't fast. So even though it only happens on Yom Kippur, but it's, there's a, there's, you, he says you're high of Karys, you get, you get cut off in your soul. Any Nefish. So we know she has to fast. Is it because she's fulfilling the Mitzvah say? It might be the fact that she's fulfilling. She, she, the Torah is saying that, that it's a locus. It says any Nefish that doesn't afflict themselves will get the death penalty. That means any man or woman. So she will get the death penalty for eating. That, therefore she obviously cannot eat. So that means she has to be in a state of Enoy. Even though it's written as a Mitzvah say, doesn't say don't eat. It says anyone who isn't in this, in the state of affliction. But we know she can't eat. And since she can't eat, therefore, she would have a Mitzvah to fast. But he says, Tzorokian, I'm not sure. Well, a sub nine. I'm not sure. His grandson, the sub-selfir, was more certain. He says, it, to me, is clear that a woman is quiet for two reasons. First, what my grandfather said, the Haba Minah, that's sad, that whoever has to fast, has to eat. And he says, this is similar to the idea of Koshyishnubitaines, Isabashi, it says, it's like Zochar de Shabbat. Now we know that women have to make itish. Why? It's a Mitzvah say, Shazimongrama. But we say that since when the Torah wrote, keeping Shabbos in the second Luchos, it said, Shammar esa Shabbas, which means refrain from doing Malochos. And in the first description of the Azeras Adibros, it says, Zochar. So we say, whoever is Shayate Shabbat or Shayate the Zochar. And therefore, Zochar is to mention and to articulate what Shabbas is. She's got it. Whoever has the Mitzvah of keeping Shabbas and not being Mahalo, has a Mitzvah to declare what Shabbas is. And she's got it in Kishmenatora. So he says, it's similar here. Whoever is Shayate in fasting has a Mitzvah to eat. And then he says, if you base it on Rashi, Rashi says, you have to get ready to fast. She's fasting, she needs this, whether it's from the Torah, from the rabbis, they're demanding you to get ready. The Torah says it a little bit differently, the ksabso for rights. Sweetly, the Torah writes. It's May Avas Hashem Yisbarah. This command and the Torah seems to imply that it's from the Torah, to eat on arabium kipras shows God's love for us. He doesn't want us to fail in the fast. He doesn't want us to not have hydration and energy. He loves us. And he wants to make sure that we can get through the fast without any difficulties, without any consequences. So it shows how much God loves us. So once again, why shouldn't a woman be part of that? A part of God's love. So therefore, it's clear that even a rucheed agar is not, it doesn't know. His grandson says it must be clear that they definitely archive. Somebody we know is not fasting. This woman in rucheed agar is Shilah. Eating was the problem, but we have a woman who's not fasting. Or how about a man who's not fasting? Does a man have that mitzvah? According to the ksabso fair here. If a man is already knows he's going to eat on him, he's going to eat on him kipra. He doesn't have a special mitzvah to eat on arabium kipra. But if you say like, Rabena Yana, that there's two other reasons that he's trying to show his Simha that him kipra is coming, then he should sit at that meal and eat. And even though he'll eat on him kipra, he's not going to sit down and have bread. He won't sit with a festive meal, he'll just have as much as he needs to get through the day, he'll drink a boost. He'll have a cup of coffee, whatever it is, and maybe perhaps he'll drink it in a way. You know, and I love the way that's permissible or if he really needs to eat normally, but he's not going to have a, he doesn't have to have a sudah, doesn't have to wash. What we say, Yahweh of old. Probably yes. That's he had to eat and it was he was more quiet than he does wash because he doesn't have to wash. But on arabium kipra, he would. So really again depends on the rationale of whether he has this mitzvah or not, depending on, on if it's based on being able to have strength to eat. Sorry, what we said again, if it's having strength the fast, and we know he's not fasting. The other question is of, as you can see here, doesn't start the night before, does it only during the day. And is it a full meal with bread or not. All of these really depend on the rationale. If it's about having a festive meal, then you should wash and have bread. If it's about the energies that you need, then just having some energy bars throughout the day might be enough. And just drinking continuously, but not necessarily having a, a, a... Thank you so much for listening to this episode. I hope you liked what you heard. If you did, please take a moment to share this, or any of the many episodes available on our platform with friends in order to help grow our community. Until next time, sha love. [Music] [BLANK_AUDIO]