When Rosh Hashana Falls on Shabbat

0:00Good evening everyone, Xieva Xieva, this is our last year before Ashishana. I want to talk about a topic that's obviously specific to this year and to Ashishana, but it actually has huge, huge implications just for the interplay between Dal Rises and Drabanans. As we know, a week from tomorrow, we're going to be in Shofar Ashishana and as we, everything else since then, kindergarten, when Rasha Shana falls on a job is you don't blow a show far. But it turns out that, you know, that's completely rabbinic. Now, I'm not God forbid, say anything better at the rabbis, but frankly it bothers me and I'll tell you the truth, now that I live in Israel, right? Somebody told me in Yisheva yesterday, oh, he's going to show up in Yelis Besdin next Shabbat, because they're going to blow a show far. So you'll see, that's actually a mission, right? The ability to blow a show far in a Besdin is a mission.

1:09And I think, although I can't be sure, my sense is that Hazal did it because they felt a little guilty. You know, they were canceling a Mitsr-Dor-Risa and by the way, not just any Mitsr-Dor-Risa, right? The whole content of Rasha Shana is going Shofar. It's like if Hazal said not that, by the way, whatever I'm about to say about Shofar applies in two weeks to Sukhas. The first day of Sukhas is going to be Shabbat. Hazal said, you know, in dance even more of a challenge, because they're the first day of Mitsr-Dor-Risa. So the rest of the days are not. Hazal basically canceling a Mitsr-Dor-Risa. What? Avuluva, right? So imagine if Hazal said don't sit in a Sukha on Shabbat. You know, they'll be right. Why don't we sit in a Sukha? It's Sukhas. I feel like that's the same thing. When Hazal said don't blow Shofar on Rasha Shana, they're really, you know, taking away from us of foundational Mitsva.

2:13And what authority did they have? How do Hazal do that? That's a fundamental question that I want to discuss. Secondly, and really more fascinating, they want to talk about what if we just decide anyway, we're going to blow Shofar. What if somebody in TNX just says, okay, you know, there's a secret email that goes out on the benedish or on list that says, X is going to blow Shofar in his house. Anybody who wants to come can hear Shofar and X's house, you know, at two o'clock in the afternoon on Rasha Shana, Shakhal Yozbashabas. So as a halalachic matter, would you be yoat say the Mitsva of Shofar if you went to X's house on Rasha Shana and heard him blow Shofar or are Hazal powerful enough that when they say don't blow Shofar on Rasha Shana, what they're really saying is that if you blow Shofar on Rasha, it's not going to work. Right. We have that kind of authority. So that, you know, that's really a big deal.

3:17That'll be the first part of the share. The second part of the share will be based on an idea I heard from Ravami Tal, which is, you know, why would Hazal empty Rasha Shana of meaning? Yeah, yeah, it's true. This is a gzera. If I don't know how to blow Shofar Shemu, you have a rent of dollars, but Shusar Abum, we're going to carry my Shofar for four hours in Shusar Abum. Shusar Abum, Ambi Khayyaf for hope saw on Shabbos and the Senderis, but first of all, let's face it, we all live in communities where even if there wasn't an A-R of, they're not Rasha Sarabum. Teneq is not Rasha Sarabum, not Halah Rasha Sarabum, for us not Halah Rasha Sarabum. They're probably a carmellist, right? You're not talking about Mr. Dariusa anyway. So, you know, what's the whole concern and how did things happen the way they did? Okay, that's what we want to talk about today. First of any questions before we start? No good. Okay. Now, let's, let's pull up a sheet and see something interesting, which is not Halah Rasha.

4:23What's going on here? Someone's wrong with my computer. Sorry, just a second. There. And the sentence. I'm really sorry about this. Something's weird about my computer. Oh, I get it. Okay, fine. I have to fix it one second. My computer reset. And so, document is not there. Hopefully, the right here. Local drive. So, sorry about this. Here we are. Okay. Now it'll work. Can I ask the question? That's why you're doing that. Sure. That's the same time frame as like the extension of Rasha's son at the two days. No, the extension of Rasha came first. I do think you make a really good point.

5:27Like, I wonder would Hazal have had the guts to make the Xera if Rasha was only one day, right? Behind all this is we're going to blow a show for tomorrow anyway. So it's not such a big deal. Here, I'm completely speculating because I don't know. But that kind of up to days is what? Is it earlier? It started in the base of it. It certainly started with my show you make actions. I'll finish up here. Yeah. When when witnesses came late to the base of make us on day one of Rasha's. So there's a problem about saying this year, Shalya, there's a problem about the Metswa, right? There were problems. So Hazal said, you know, don't do it. And that's, you know, it's really one of the oldest, oldest, exaerous that we have. The establishment of Rasha's son is a two day out of. Okay. Let's start. But they still, but Israel still has the problem that if they, that they, when do they say?

6:29You know, Shachiano that it's a new. Why why is this a big problem in America? I don't understand the question. No, the problem is when she said that they extended it, they still have the same thing that here now the second day, you're saying Shachiano, where's if you blew it on the line. Okay. Fine. You wouldn't be saying. It's the same thing all over the world. Yeah. Yeah. With respect to I don't, I missed the beginning beginning. Did you mention anything about Lulab? Could Sukus, Sukus could fall out the first day and could be Shalya's? Not can. Sukus will. No, so it's a single thing. So an erity throughout. So an erity. So you don't, you don't take Lulab on Shalya's. So I think Hazal would be strong enough to say it was one day that you won't blow a show for the first day, because they did it with Lulab. Okay. Okay. It could very well be. Okay. Let's start at the beginning, which I think should have been the answer, but isn't there a tube sook him about Rasha Shana in the Torah. They're very similar, but they differ in very important ways.

7:34Says source number one in Pascha, M.R. Da'behrel, Baneh, Israel, and M.R. The first day of the seventh month, meaning Rasha Shana, should be an off day from Allah. Zichron-Turam-Mikra-Kodash. Zichron-Turam remembrance of Torah, M.R. K. Yamtaf, Khamlech, Zabda, Lulab, Sassoud, Vikweta, Mishallah, Shem. That's the Pascha again and more. The Pascha again, Pinchas, and Source number two says, Uva Khodash, Shivii, B.R Khodash, M.R. Khodash, Yalachem, Khamlech, Zabda, Lulab, Sassoud, Yom Turuya, Yalachem. So one Pascha says Zichron-Turam, and one Pascha says Yom Turuya, right? That they're expressed in different language. We'll come back to that in a second. Now, Source number three. Let's start the mission. The mission is, says, Yom Tau, Shau Rosh Hashanah, Shau Khalil, S.P. Shabbas, exactly like this year.

8:37When Yom Tau Fa Rosh Hashanah falls on Shabbas, Bimik Tau Shau Yutokin, Avalo Bimidina, right? They blew Shau Far in the Bay of Samaik Tush. And it's important to note here, maybe for Halal Khlamai's Superbuses in Israel, the Rambam there says Bimik Tush, how you're talking? Mik Tush is a synonym for the whole city of Yushal'an, right? That's a famous sheet of the Rambam that any place in Yushal'an, you could bring, you could take Lulab on the first day of Sukus, and be a Mr. Dorisah, or any day, right? Any place in Yushal'an, you can blow Shau Far. But, says the mission have a low Bimidina, right? They said you could blow it in the Mik Tush, maybe Yushal'an, but not in the surrounding areas. Now, us, Misha Khara of Bay of Samaik Tush, so in the Bay of Samaik Tush is destroyed. Rabiyohman Zakai is the one person who basically, you know, got Judaism back on his feet in Yavna, he gathered everybody, he made a series of Takhanos. So one of his first Takhanos is, well, we lost the ability,

9:39so obviously the Xeridra ban is old. We lost the ability to blow Shau Far in the Bay of Samaik Tush, so he's asking Rabiyohman Zakai to token Bakhomakum Shiejbobezdin, right? And that is the Halakham. And if you look in the history of Yushal'an, there was certainly Yushal'an who went out of their way to go to a Bezdin on Rosh Hashanah, Shakhalah, so that they could hear Shau Far, right? And my friend, who's doing that next week, you know, of Shau'a, Israel, he's going to blow Shau Far and it's not going to be like a conservative movement or the reform movement, were they going to blow Shau Far? Because that's what the mission says. That's what Halakham says. When it's established, then you can blow Shau Far. My guess is, just by way of explanation, that the same reason we use for Shwusim, Xeridra banan, not applying in the Bay of Samaik Tush,

10:39because we feel like Kohanem's reason, we're going to be having a good time. The reason why Khazal made Takanos was because they're nervous so we'd otherwise move out from it so they're right. So just like we want nervous in the Bay of Samaik Tush, presumably we trust the Bezdin and establish Bezdin that people are going to be careful and not carry their Shau Far's brushless arabum to learn how to blow. Okay, now, ask the Gomara, every clear till now? Good, ask the Gomara, me, not Hanimeli, how do I know this? So I'm roughly the Balakhma, I'm roughly Hanina. Kassu wa Khadom, I remember the two psookim. So one psook says, Shaba-ton, Zikron, Tura. Because Suba Khadom, there, Yom Tura, Yalachem. Why two different languages? Sazimwa, lo-kasha. Can be Yom Tuf, Shachalios, Bishabas. Can be Yom Tuf, Shachalios, Bichal. Now they're talking about different cases, right?

11:39Yom Tura means, I'm going to blow Shau Far. That's talking about Rosh Hashan Shachalios Bichal. Zikron Tura, me, I'm not really going to blow Shau, I'm just going to remember, I'm going to say the psookim. That's talking about Yom Tuf, Shachalios, Rosh Hashan Shachalios Bishabas. Now, I think it's a great answer, it makes a lot of sense. But it's a really good question. I'm going to blow my rub all the way. Eamid al-Raisahe, if you learn it from Suki Minutura, and it's Minutura that you don't blow Shau Far. And Rosh Hashan Shachalios Bishabas, then be mehdash hehkei takinan. So how can you say, we don't blow Shau Far and Shau Far except for the base of Minkesh. If you don't blow Shau Far and Shau Far and Shau Far, Minutura. So then in the base of Minkesh, you also would not blow Shau Far and Minutura. And people with me this is important. So the first suggestion is that resolution is rejected.

12:44The resolution is based on the tufsukim that we saw. One positive says Yom Tura. That means Rosh Hashan Shachalios Bishau. One positive says Zichron Tura. Zichron Tura meaning it's not a real Tura. It's a remembrance of a Tura. That positive is talking about Rosh Hashan Shachalios Bishabas. But then the one that says, what if that's the case? And Minutura, I don't blow Shau Far and Rosh Hashan Shachalios Bishabas. How did they do it in the base of Minkesh? The base of Minkesh is not dohkei suram dohreisa. Void says big one of the fourth line right in the middle where my cursor is. In addition, halav malachahid is stricralimute. Blowing Shau Far and Shau Far is not a malachah. It's not something that the Possil has to ask. The ton of the Arabic Shma'al. The Arabic Shma'al says, come let us have it a low tassu. Yatsusat Kiash Shau Far, or Diyas hapaz. It excludes things like long Shau Far and certain types of baking up bread.

13:44Shihe khachma veinam alaqah. So it's defined as a khachma, naam alaqah. And therefore there's two reasons why the drush from the psukim is rejected la halahah. As what is that leave us with? Al-Ama Ra'aba, Mida Araysa, Mishra Sharif. This is how we pass the rubb. It says, no. Min Hatorah is perfectly fine to blow Shau Far and Ras al-Shahshakha was. Verabbanan, who degazarbe, Kiddirabba. And Rabbanan made it Zeyra, according to Shidav Rabba. The Amarabba, Hakaul Khayyab, and Bithkiha Shau Far. Every individual is khayyab in the midst of Tia Shau Far. Veinakul, Bithkiha Shau Far. But not every individual knows how to blow Shau Far. Ghezeira, so the khazal made Ghezeira, Shema Yitleno Biyado. Via Leigh, Aits al Habaqilum Maud. Maybe you'll realize on Ras al-Shahshakha that you don't know how to blow Shau Far.

14:44And you'll take your Shau Far and you'll carry it to the neighbor's house. Who's going to teach you how to do it? Via Veinu, Arba Amar, Sushusarabim. And then you'll carry it for almost Prishusarabim. And that would be this, the rice of Hotsar on Shabis. And finishes the Gammara, Veinu, Time of the Lulav, Veinu, Time of the Mighiwa. That's the same reason why Khazal made Ghezeira not to take a Lulav on the first day of Sukhas. When it is Sukhas, Shakhal Yolts, Beshabis. And that's the same reason Khazal made Ghezeira that you can't read Mighiwa's Esther on Shabis. Now, obviously, of the three examples, Mighiwa says there's an easy one. The phrase we normally use is, Hame Amru, the Hame Amru. Khazal were Makhayavas in the midst of Mighiwa says there. So Khazal patered us from that Mighiwa, that midst of Draban. That's easy. The harder one is the door-races of Shau Far. The door-races of Shau Far.

15:44The door-races of Shau Far. Where we're Khayav Minhatura and Khazal came along and patered us. Right? Which gets us to our question of, what if we not reject Khazal God forbid, but we decide to blow Shau Far anyway? Would there be a midst for not? What's the parallel between Lulav and the others that require expertise to Lulav and Esther, which is more like just... Right, so it's a good question. What do I have to go to my neighbor to learn how to, you know, how to carry a Lulav? I'm so mean. You forgot your Lulav. You forgot your Lulav. That's not the example. But then it's twill and I'm not twillin' because of Shau Far. But then everything in Lundov is self. There aren't that many things. It's a fair question to ask every single time, why am I doing this? Why am I having Matsah on Pesach? So the answer will be, most of us know. There's no reason to go ask somebody, how do I eat my Matsah?

16:44I just shove it in my throat. That's how I eat my Matsah. So I'm not worried about carrying Matsah down. I was just so rabbi. What do they allow? What do they allow? Brutmila on Shabis. Brutmila is a puzzle that's... explicitly is Doha. By Yomashmini, Yimola, Yimola, Alapis, Saro says, the Gamara, Mikan, Shamila, Doha, Tashabis. It's a good question, same exact question. But the Gamara already has a druster from the puzzle in the Torah that Mila is Doha Shabis. So Ellie, isn't there this window that opens up that shifts the whole purpose of what Hazal is doing? It no longer becomes independent of what you want to do, but they're trying to keep a sanctity, or that maybe it's not the right word, or one hand. And then when you start to bifurcate each item, show for it is different because it's a base thing, then you move it to a door's backs.

17:46I hate to say that's how Allah will work. We've got to look at every case, and we have to make a decision for every case. And maybe by looking at every case, you reveal something about why Hazal did it and what the rationale was, and you learn stuff about it. That's more or less what we're doing right now. So first of all, where did Hazal get permission to do this? So Rashid says, and this is something that's well known, right? Had Hazal do this so the gammara in the beginning of the book was a sheyval tassah shaini. Meaning, Hazal cannot come and say to us, you know, go and plant on Shabis. They don't have that kind of authority, because that's called Bikum wa Asay. Hazal will be telling us, being Bikum wa Asay, that they don't have authority to do. But Hazal can uproot a door's rights or impact on a door's rights or Bikum wa Asay. Right? Hazal simply saying to us, don't do anything on Rashid shana. Don't blow shofar. Obviously, that implicates the midst of the rights

18:47to blow shofar, but they have authority to do that. Says Rashid in source number four. Dvarim Rabin, Heteeru La Akhar, Dvar Tora. Mipne Siag, Umipneq for Abriyot. Hazal have authority in many many cases to uproot something that's given to us in the Torah. As, you know, a safety net, a fence, or cover up reels, right? It would be embarrassing to do it. So Hazal said, you don't have to do it, even though minatari you have to. When do you do that? Heiqad de aino okeh dov ar bama Sayyadain. That's when they don't tell you to violate a door's rights. So they just tell you not to do a door's rights. Or not to Mekaymah dov isa. Ella yo se bin komo. No, sit on your hands in your house. The Dvar Tora na akaymah elav. That they have authority to do. And he continues. He says, what are examples? You're all worried about this.

19:48Says Rashid, he gone to yes shofar. The lulav bishabas. Both examples, shofar lulavanshabas. This sud in Bitsitis, right? It happens to be that the Torah says, you can make your sittus out of Kilaim, out of Shatnas. So means you could have a linen baguette and wool strings. And Hazal said you can't for whatever reason. So that's not really being okeh dov ar minatara. They're just telling you not to do something. And when you don't do something, the result is that the misadur rights is not being fulfilled. Now, having said that, let's go to the question that I wanted to ask. And I say one thing, when on Tisha Bab, when Hazal said to go over the mitsvanduritesa, that you don't have to, that you shouldn't put on Tbilan, that is not because of safety net or combat a brio. What's the, why is it? You're exaggerating it. Hazal said, don't put on Tbilan in the morning.

20:49Right. Everybody puts a shaman. But that's when you say shman. That's when it says to do it. No, that's not uprooting a misadur rights. It's true that lakhatrila we connect to fillin washma. But the fact that our minhugg is, I don't even think it's Hazal, our minhugg is not put on Tbilan's whole afternoon, is just, is a minhugg. It's certainly not uprooting a misadur rights. And say shman, the afternoon when you put on Tbilan, and you're perfectly fine. So I just think it's not, it's not the exact right example we're looking for. Oh, yeah. Quick question. Yeah. I, is it true that the way we got to me, lakh, is by the robbunded interpretation of the pusset for your mishmini? Meaning it's still the robbund, I don't know. I don't know that. I, I, it's a, that question is so far above my pay grade. Meaning, you know, what's an ask for? Thank you. What's an ask for? I'll show you just the one thing I think, I'll ask you a question.

21:51I have no idea, okay. No, my question to you is if we do say that it was the robbunnan, that in this case also, we don't say, we don't say. No, no, it's a, no, it's a deraise, but the robbunnan learnt it. Yeah, I'm the pusset. I'm, I'm saying, think. And then not just to get that wondering if this. I mean, I can do to that to make it a little bit this far. Josh, Josh, we all hear you. Sorry. Oh, good. Just George. You're saying it's not a derabunded at all. It's no, you can't interpret it as a limbo. It's a limbo deraise. Exactly like, you know, saying schmat twice a day is a pusset keeping sharpest is a pusset. A pusset says that Mila is doh cheshabest. Okay. Okay. Now, the question we want to deal with is what if we go ahead and blow chauffeur anyway? Right? You know, I'm so, I'm so wedded to the concept of chauffeur. I so love the midst of chauffeur. I find it hard to refrain from blowing chauffeur. So I'm going to hand me his house. Hand me a well-known liberal.

22:52And he's going to have a special chauffeur blowing on shop. This is going to be great. Well, we'll blow chauffeur. Oh, hand me your hand will be in your shell line for shavis anyway. So maybe he could blow chauffeur on his own. That's a different, that's a different discussion. So does that work or not? So turns out that's a very, very famous macho because I've thrown him between Rabi Akiva, A.Gare and the Avoninizer. There on one team and the Khelkas, yo, I was on the other team just to give the names. Now, it's quoted as an Av, as a, as a Rabi Akiva, A.Gare. The Avoninizer lives after Rabi Akiva, A.Gare. Rabi Akiva was both a Saha Chavar and a huge tamar Khakham who wrote the Chuvas Avoninizer. And here's what he says. Every there, even though it's not numbered. See, I messed up. I added it to the sheet afterwards. But as Rashi says, they have the authority to tell you to not do anything.

23:57And as a result of not doing anything, some myths will not be fulfilled. Who come up with the Rashi? We're broke. We just read it. And then the result of sitting on your hands is that a Dvartora is not a car. They can legislate, excuse me, they can legislate to abstain, but not to do. Thank you for that word. Yes. Veimkane, lo akru khachamim, hamids vasasekla, now says Avonizer, bat arpoin. What if you blow show for anyway? So says the Avoninizer and says Rabi Akiva, A.Gare for him, Khazel don't have authority to uproot a Mids for the Orisa. They only have authority to tell you to send your hands and not do it.

25:00As a result, Veimkane, the result is lo akru khachamim, hamids vasasekla, they didn't uproot the Mids for the Shabas. They didn't say there's no Mids for blowing show for Shabas. Veimkane, har e khachamim, okrim hamids wa biadain, because that would exceed their authority. They'd be doing too much. Vezeh ainkach biadam lasso, the Isuranami isbhu shokrim. They're just telling you not to do a Mids for, they're not uprooting the Mids for. The Isuranami isbhu shokrim. So now, says Rabi Akiva, says Rabi Akiva, and says the Avoninizer, if you make a minion of this Shabas or an enemy and you just blow on your house, you're violating a Mids for the Rabana, right? You're violating a Shfus, because Sahihaham said you should not blow Shabas and Shabas. But you would get the Mids for the Orisa of Shabas, right? It's bizarre.

26:04You would get a Mids for the Orisa, you would violate a Mids for the Rabana. Okay, you know, it's not a good place to be. And I'm certainly not saying you should do it, but says Rabi Akiva, that would be the result. Ellie, which isn't, which isn't so crazy. Yes. I'm thinking, let's say, how would this apply to the idea that a minotauri is supposed to do Yibum. But, and Khaliza is, if you don't, but the Khachamim switched it around, and now the default is Khaliza and not Yibum. Yeah, I don't think it's the same thing. I don't want to get off track. I have to talk to you about it afterwards. It's an interesting idea. But I think here, you know, according to this approach, Khazal don't have the authority to say you cannot be owed to the Mids for a shofar next Shabbos. Khazal do have the authority to say you should not be owed to the Mids for a shofar next Shabbos.

27:06That's one approach. Okay. But there's another approach. And that approach is seen in the Tozos and at the beginning of Sucke, source number five, Daf Gimbalam Adalif. And it's really, it's the counterpoint completely. The famous story says Tozos. My subrabbiachanah Khawrani, Shakhala, person namedrabbiachanah was ill, Wahoo Ghuzikne Be Shamae, Vizikne Be Seel Lavakro, and the elders of Be Shamae, and the elders of his whole aunt of his in a month's Sucke's. Umid Sahoo Ghuzshah, Yayoshev, Rochal, Verubal, Besukah, they found them sitting in his Sucke, Vishul Khanaab Tachhabai, but his table was in his house, right? So say it's a very small Sucke. So you're sitting in the Sucke, but you have room for your table. So you're leaning, you're taking food off the table, that's in the house,

28:06you know, but Sucke's right next to the house, so you're taking food off the table, that's in the house, and you're eating it in the Sucke. As it happens, that's against the Zaird Rabbana. The Rabbana made a Zaird that it's called Shema Yimash-e Khaha Shul Khana. If you're Shul Khanaat, not in your Sucke, this is a really good chance that you're going to eat, but you're not really going to eat in your Sucke, because you're going to want to eat over the table, and you're going to be leaning out of the Sucke to make sure that you're eating over the table. Sorry. Okay, so now Ziknev, Shema Ziknev, he's the whole communist person's house, and he's in violation of this Zaird Rabbana, right? Min Hatorah, you don't need your table in the Sucke. Min Hatorah, if I'm eating in the Sucke on my table, it's outside of the Sucke. I got my midst for door rise of eating in the Sucke, but me the Rabbana, I didn't. Right? So it's similar to our situation, and here's the punchline.

29:07Om Rulou Ziknev, Shema, Shema, Shema, I said to him, in Kenai, you said no, hey, Kalyomachah, if this is how you've been eating your whole life, low Kiyamta, Mitzvah, Sucke, Kalyomachah. So first of all, it wasn't such a successful, beaker, Holim, because they completely insulted this guy. But they said, if this is what you've been doing, you have been Yot, you've never been Yot, you can sit in your Sucke, and have your table outside of the Sucke, because that's against the Exager, Rabbana. So now there are two ways to understand this line of low Kiyamta, Mitzvah, Sucke, Kalyomachah. The simplest way is like the Chalkas Yov, which is, when Chazal make Exagerah, they are, in fact, uprooting the Mitzvah Doraysa. That's what the language seems to be. If you've been sitting in a Sucke, but your table is outside of your Sucke, so Chazal uprooted your Kiyam, your fulfillment of the Mitzvah of Sucke,

30:08because that why are you at X, Y, and Z, the why that you can be, you're gonna lean out of your Sucke to eat on the table. So Chazal said, you can't be Yot, so the Mitzvah. So if that's correct with respect to Sucke, then says the Chalkas Yov is absolutely the case with respect to Shofar. And if you think you can blow Shofar next Shabbos, because you love the Mitzvah Shofar, the Chalkas Yov says, Tosus tells you you can't. Tosus says Chazal have the authority, they can't uprooted the Adayim, but they can uprooted. And they're saying just like if you sat in the Sucke, and your table was outside of the Sucke, even though in Hattora, you were Yot, so the Mitzvah, Chazal said, no, you thought you were Yot, but you're not. They made X, and with that Gazeiro, they basically said, you get zero reward for Sucke with your table outside of that Sucke.

31:08Says the Chalkas Yov, same thing for blowing Shofar on Shabbos. Once Chazal came and said the Mitzvah doesn't apply, yes, the result is, if you blow Shofar on Shabbos, you didn't get a Mitzvah. Chazal have that authority. But this is exceptionally fair. There's no parallel, because Chazal already created an exemption by saying by based in. So unlike Sucke, which is very definitive, it's technical, here it's more circumstantial. I hear what you say, but I don't think so. Meaning if Chazal said, you need a table and you're so good, if you have a coffee table, you could be Yot, say. It would be the same thing. You could make an exception without undermining the rule. I don't know if I buy that. What I'm hearing, no, what I'm hearing is different.

32:11If your Sucke is, you know, the weather is good, you can do halfway outside, halfway inside, or because we're concerned. Here it's a technical shear. Here's a shear that the shear is, Gufo means a specific measure, just like a Chazal or whatever. And the other one is a chumra of something else is going to occur by you doing an action. The parallel item. I hear. I hear. We never have time to argue about it. I don't know what to do. It's a real point. Well, I find fascinating on that. The second thing is that on that, the second, the second second is that I wonder what Zik Dei Bix Hillel would have said, because all these things, I'm sorry. That's a very, that's a fascinating deal. I thought of the same thing, right? It's based Shama who's all over this guy who's sick.

33:11Right. That's not based on something that's real. You might not agree with that. It's not based on, but I think there's a better way. I think it's simple. When you say in Kainai, you said, no, I call your mother. I call your mother. I call your mother. I mean, you're on your side. The minutes of soccer. The chat. Right. You get the perfect fulfillment of the minutes of soccer, but some fulfillment of minutes of soccer you got. Right. I think it's a way to read even this toast. For us to not be as sharp as the Khalka, you know, obviously, we're keeping a new the toast. And the Avinez are new the toast. I think they would read the toast to say in the story that when they said you weren't yours. And they said you weren't Yosun. So soccer. They meant, you know, in, you know, in it's hashlamah and it's perfect sense with all his he's he. He do him, but you are Yosun. The myths. But the time when it says low kiamta. It says low kiamta. You know, but you have examples where low kiamta means you want me. I mean, you want me. I mean, Le Chatri. Okay. Anyway, that that's right. I see. I see. Okay.

34:15That's right. That's what I think their answer would be. But okay, you know, that's why we have my cloak. Zim and that's why there's there are sources. You know, for either side. Anyway, that's a very, very famous. Mahogaz Haqronim. And I don't think it's how long I said for any of us because we're not going to blow show for on Rashi Shana. But the desire to blow show for Rashi Shana should be there. I think we should feel like something's missing. And which gets me to the second part, which is the more the more mach Shava part. Okay. Here's a Psycta. They're Afghan and source number six. They're of Amitabh quoted. It's really, it makes you think. Okay. Here's the Psycta. Yehudabanaachman Mishem Rehslakish Pashaach. Okay. It's certain times open up and said Allah ala akimbi Turaah. Right. Hashem Bukhosh. So far that's the first part. That's the first possible to say before he has show for and now explains the Psycta. Bishah Shah Karish Bukhosh Ola Viyosh Shaval ki Sayhadin.

35:17Bidin hu Ola. When God gets up, right. Allah ala akim ala akim is the shame Hashem. It's the shame Hashem. That's associated with the medis hadin, the strict meter of justice. So he gets up and he's going to judge us via the strict character trait of justice. Dersive Allah ala akimbi Turaah. However, Ubisha Shah Shayisrael notling shofar out the token. But when we take our shofar out and we start blowing. Okay. Had Karish Bukhosh Omaid Miki Sayhadin. Viyosh Shaval ki Sayhadin. God gets up. Kiviyahal. Right. First of all, the Psycta. Allah ala akimbi Turaah. That's the shame of medis hadin. Hashem. That's medis harakim in Bukhosh Ola. Right. So the Dersive God Kiviyahal gets up off of his key say hadin and moves to the key say arakim.

36:18Dixive Hashem Bukhosh Ola. Umit Malay alahem raqameem. Umarachem alahem. And God is filled with mercy and he shows mercy to us. Vahofaikh laa midat hadin. Lumiidat harakim. And he changes the character trait of justice, of pure justice to the character trait of pure mercy. Aimat Haidwan Zidu. This Bakhirashashmi wa Khadakhirashan. So I remember, Revami Tel said, this is the only place in all of Medrash Khazal that Khazal explain how a misfor works. Meaning, right, when I blow a shofar, I'm getting God to move off of his chair of medis hadin and to his chair of medis harakim. Right? And that's an amazing thing.

37:20And so you worry, or then it strengthens that question. Why would Khazal, you know, for some remote risk of carrying dialed hours for Shusarab and make us give up this unbelievable school law? Right? This is Khazal. This isn't like, you know, some Medit Shvarreba. It's Khazal saying, this is how a shofar works. It gets God to get off his medis hadin, this key set of medis hadin and move to his key set of medis harakim to lose that ability. It seems very dangerous. And to add to the question, where we all know this medis, source number seven, the imchal yom tobarishan shiraraj shirarabishas aim tokir. And like that's alaq, we don't blow shofar on the first if its shabas. Dhamruf Zeyruf Zeyruhud, the Ghazoo Anshaykh Nazizakdala, alaq shofar, Valhululav, Valamagil, the three examples we saw in the Gimarsha, Lohlin, Hokbishabad.

38:21Why not? Shema Yolikhem aiz al-Baki lul Maud in Yanim. Maybe they'll be carried to a smart person to learn how to do it. Or, to answer the hennis question, in Nami Birhautai hem, presumably the medis knew that you don't have to go to your neighbor's house from Titi, you had to shake it lulav. You may need to go to your neighbor's house to learn what brokha to make an alul love. Okay, either way, the Aadirayim, Aaba Amal Peshutarabim, and you can carry it four hours with shabadim, but the name sa, mechhala elatashabad. And turn that your violence shabas. Okay, all these things we know. Now, says the medis, Vein aizay dohha et lohta aizay ve aizay. It's not just an aizay versus aloza aizay because shabas is a mitzvah of keeping shabas. That zahrashiyomashab is a mitzvah of shabas. Asay. And shamar is a mitzvah of shabas. It's a low sase. So he says the mitzvah blowing shoufah

39:22is not going to be dohha, both the asay and the low sase of shabas. Now, here's the part we really need. Veha dohha mirab yitzvah, kalshana shalow takoo bitkila, Miri in labis sofa. What about the fact that we're really told us that if you don't blow shoufah at the beginning of the year, meaning I'm rashashana, it's going to be a bad year. Miri in labis sofa, you're going to have some problems at the end of the year. So how kalshana told us, you know, not to blow shoufah when rashashana falls on shabas. So the medis says, oh, low amaa, kishakhal rashashana, rashashana, rashashas. No, that's talking about if God forbid you are on your way to shouf and something happened and prevented you from going to your shoufah on a regular rashashana. So that would be a bad sign for your year. But when khazal told you not to do it because it's shabas, that's not a bad sign.

40:23Okay, but it's not so compelling. It doesn't make me feel that much better. Right? Like for example, if you have to take medicine every day. So let's say, you know, God forbid one day you forgot or something bad happened. Right? So you didn't do it amazing. You missed it. They have medicine. So you could say, okay, yeah, you missed it. They have medicine. You'll do it the next day. But you don't say, you know, it's like you took the medicine. You didn't take the medicine. It's, you know, you're not blowing shoufah. It's not like you did blow shoufah. And that's problematic. And that we should see that as problematic. So back to our question, you know, why would khazal have done this when it puts us at risk? To make the question stronger, the command shabas stop kuf khuf gimma on the bay of says in Sosan Ray. Turn around. Bari shouf, nahah you own name, shlo shouf, kelem, nidim bishabas. So originally khazal said, if something goes wrong in your house,

41:24there are only three types of kelem that you're allowed to carry on shabas. Okay, that's xehr drabana. Then, he tiru, no, they loosen that gzeraab. The khazal vhtiru, they then subsequently loosen that gzeraab. Even more. The khazal vhtiru. And they were matir, even more than that. Ad shahamru, khal haqqa-lim nidim bishabat. Where I tell them now that xehr was, you could carry anything on shabas. Khuz min mesah haqadal vhtiru, shama khreisha. Except for these very, very big two, two kelem, which you can't carry on shabas. Okay, so that, that, that even makes the question stronger, which is there are other examples with khazal made gzeraab. But then they loosened up gzeraab, because they realized it wasn't fair. So why we stop with this gzeraab that prevents us from doing the mitsuraab sho'far on shabas.

42:25So if Amitaz suggested that there's something much more than the misahamids for itself. We like to think, like blowing sho'f is the most important thing in the world. And it should be delkha everything. But my relationship with akharshbahu is stronger than, and larger than, and deeper than, any particular mitsuraab. Look in this week's part, source number, source number nine. Haidoti wa khaylai yawat ashmayim wa ataratsahqayim wa amawat nataat defanachab wa khabakala. God says, I warned you, uba khaytabahqayim, numantikhyatabzaraqah. And you should choose life, study union children should live. Why? Le aha vaat ashmayim wa khaytabah because the purpose of this world is to love God. Lishmaa bikhalul davkabal, to listen to his voice, and to cleave to him. Kiyul khayya khabal aachya makhal, kazal it's the length of your days, la shaywet ala adamaa,

43:25ashen ishbaa ashmayim wa ataratsahqal aabah hamid tsukhayi akhabal aatatlaha. Right? Our relationship is not really with mitsuraab. Our relationship is with God. Right? That's much more significant than any particular mitsuraab. And if you go to the next source, the famous, the Mishna and Rasha Shana, right? The Mishna and the Third Pack of Rasha Shana and Source Number 10, the Mishna says, va-yakashya yaremo shayya dov gavai yisrael. Right? When Moshe raised his hand in the war with Hamale, then Yisrael won the war, and then asked, and then we put his hands down, they didn't win. Ask the Mishna, the khyya dov sha mo shal, soot mil khamao shawd mil khamao shawd. What's his magic? Moshe's hands make us win. Moshe's hands make us lose. No. Ella lo ma'lacha. Kozman shayya yisrael misstakmin klape mala. Where did Jewish people look to heaven,

44:26look to akarashbah'u, umeshab dimad li bhamla diyum shabash, Shama'im and they understand what really, really matters, and that's God. Hayumid kabrim. They'd win. They'd laugh, but if not, how you know for them, then they'd lose. Right? So the question is, what in the world is this mission of doing in the middle of the Mishna, is the vrashashana? Once it has to do with vrashashana, what's it doing here? So says the raabam on that mission, source nor level, call zeb barur lufimah shat serif tan binyan, shanach nubal, lufimah tata safer. No, no. Says the raabam, it's really important that you understand what this mission is doing here. Right? Sometimes we get caught up in the magic of the Mishna, Mithsfa, and we forget what's behind it. Especially for Shofar, and especially because Shofar, we understand how it works. It causes God to get up off the Kisea din and move to the Kisea raabam.

45:26We want that. So Hazal, perhaps, speculator of Amitabh, took the Mithsfa away from us to bring us close to the Takarashbarahu. Right? When we are the first day of Rosh Hashanah, when we don't blow Shofar, we're going to think that it's us. Oh my God, maybe God is sitting on the Kisea din. And he's going to judge me harshly because I didn't blow Shofar. And says the raabam, it's good if we think that, because that's a risk. But if we think again, what are we going to do about it? How do we fix it? So Hazal gave us a challenge. And they said we have to be better. We have to be so good on the first day of Rosh Hashanah that even without the Mithsfa Shofar, right, we'll be able to focus on my love of Akarashbarahu, on my fear of Akarashbarahu, on my relationship with Akarashbarahu. It's very similar. It seems to me to the famous Rambaam in Hilkha's Chuvah, source number 12, Paragzai and Al-Akhazai.

46:27Right? Says the raabam, Kamam Mu'la Mahlatat Shuvah. How great is the standard of somebody who does Shuvah? Amash Hayaz, Muv Dal Mahashamah, O ke Israel. Yesterday he was a sinner and he was distance from God. He was separated from God. Shanema, Abon O Techem, Ayyumav, Dilim, Bain, Echem, Vain, O O kechem. Your sins literally separated you from God. In his fascinating. So, Aik, Veinonana, He davens to God, but God doesn't answer him. Shanema, Kitarbhut, Filah, Ayyumav, Enishamah, I don't listen to you. The Ocea, Mids, vote. So, I do Mids, vote. I take a lulab. I blow show for. The Taurfin Otan, be fun of. And Kiviyakh, they rip the mids for out in your hands. It doesn't count. Shanema, Me, Bekaze, Zot, Me, Atrehm, Ramos, who wants all these missiles from you,

47:29you tramples my courtyard, your sinners, Mighambachem, Biscote, Otan. However, says the Ramam, and Ayyum, but now that he's done Chouva, who mood back, Bishkhinah, he's attached to the Shrina, Shanema, and he had the veikim by Shemel O kechem. So, Aik, he calls God, Veinonana, Meyad, Shanema, Vayat, Hemi, Kroban, O Mekablin, Otan, Benachat, Bissimkhah, God is thrilled with your show, God is thrilled with your lulav, God is thrilled with all your mits, Shanema, Kikvair, So, Aik, Hemi, Maaseh, God already forgave you. Volo, Oh, not only that, Ella Shemet Abimlahem, the way that desires of your mits, Shemah, Voila, Shemin, Khayyudab, Shalim, Khayyudab, Shalim, Shemekah, Ramos, Yes, Khazal taking away from us, Omitsva, and not just any mitsva,

48:30a Keemitsva, but in place of that, we have to see something more significant. In place of that, we have to say to ourselves, no tricks. I have no way to reach akhara shbhara, who, other than, opening my heart up, and saying to him, I want to be a better person, help me. I'm really sorry for the bad things that I did. I'm really sorry, not just for the bad things that I did, but I'm really sorry for the bad character traits that I have. Something else that helps us chew with the governmental sizes. We have to do chew, but not just for bad actions, but for bad character traits. But when we do that, it's meaningful. When we say that to God, we're giving up, we're protecting, it's almost like God says, don't worry about my shabbos, just blow a shofar. And we're saying, thank you very much, but we are worried about your shabbos. We really want to be careful, and so therefore, we're not going to blow shofar, but in substance, we're going to blow shofar. Really not blow shofar. We're going to do the chewbar anyway, and we're going to feel close to our cuckoo shbh.

49:31I'm going to be afraid, I'm going to be in love with God, and we do all the things that we have to do to make our philos acceptable to God, even without shofar. Okay, so that, belaboring the point, we did two major things today. Right? We saw first in the introduction, we saw the background where we wanted to learn out from two different psookim that min hatura, you're not supposed to blow shofar on Rasha Shansha, Khalil's philosophabas, they're going to be more pointed out, but that can't be, because then you wouldn't blow shofar in the base to make this either. Right? So, so comes rabbi and says, you're right, it's not min hatura, it's min drababa. The rabbi's told us not to blow shofar, because of the gzayah shemah, you're having a dialogue, I'm supposed to say rabbi, that same gzayah applies to lulav, that same gzayah applies to migila. Okay? Which led to this big question, which is how could the rabbi's have done it? Or why did the rabbi's do that? And we saw them at Chlokas, we saw the two shitos.

50:31One, Rabbi Kiva Eger and the Averyin Nazar, who say, Khazal could say, don't blow shofar on Shabbos, but they can't uproot the mitsfa. Meaning, if you went ahead and did it, you would be also the mitsfa of the rice of shofar, even though you're doing it against the gzayah drabanan, but you would be in violation of the mitsfa of the rabbanan. Okay? Lemaisah, we don't do things like that, but they thought it was possible. The Khalkas Yov says, no, I think the tollsus in the soka is right. The simple reading of the tollsus in the soka, that if you sat in the soka, and you didn't have your table in the soka, imkein, loki, the mitsa soka, miyama, you never yokes in the mitsfa of soka, because it's against the gzayah drabanan. And therefore, they understand that gzayah drabanan can in fact uproot of mitsfa doharaisah. Okay? We suggest the different answers, both for the baysilah thing, and for maybe satin, loki, mitsa, soka, bishle, mousa, and so on and so forth.

51:31Then we went to the second part, which was how, forget the mechanic, forget the mechanism that they used to uproot the mitsfa. Why did they do it? Why would they take shofar away from us, especially when shofar is so meaningful, it's the one mitsfa that Khazal explained to us, exactly how it works. It gets God to leave the kisea din and go to the kisea drabanan. Why would Khazal take that away from us? And the gzayah drabanan says, right, call shana, shalo-tokin bitkhilatah, if you don't blow shofar to be in the amin, then go and rush shana, marry in besoffa, it can be a bad year. Right? So with all this stacked against us, why in the world did Khazal do it? And no one knows for sure, but Revimetal suggested that there's a difference between the mitsa mitzfa and the substance behind it. And Khazal are saying, yes, we're going to sacrifice, because if I love for God, we're going to sacrifice our right to do a mitzfa doiraisah, because loving God is more important than that.

52:33And it's almost like God is saying, violate my shavahs to blow shofar, and we're saying, no, we don't want to do that. We love you so much, and our relationship with you is so strong that we would never want to hurt you, even if you give us permission to do that. And therefore, we don't blow shofar, and we have to live up to the requirement of finding a way to reach God without this trick of shofar. So it's true, we're going to have the trick of shofar the second day of our shashana, but the first day, basically, we're just stating naked in front of God. No shofar, no nothing. We have to make our doveting more meaningful, we have to make our filos, our meals, we have to make everything more meaningful if you want to have a genuine, real relationship with our cottage barhood. Just very quickly before I forget, since this is our last year of the year, I do feel the need to apologize and ask forgiveness for anybody, and I'm sure there are people who I insult or I'm short with during the course of this year.

53:35I do plan to continue, which sounds like silly, so why are you apologizing? But if I step, if I overstep myself, and you feel like I'm doing it in a way that's really disrespectful, please tell me, I don't mean to be disrespectful. In fact, I genuinely enjoy learning with you. It's interesting that the fact that this year continued in this context after so many years or a didn't, it's meaningful to me. I really feel like we're a Habura, how Lomedek that we learned together, and it's significant to me, hopefully it's significant to you, and hopefully we continue for many, many years to come. May, see you in the next video. See you in the next video. Have a lovely, healthy, happy year, and we should only hear good things. We should only hear good things.