Avrohom Bornsztain

And the Bach says, "Of course, it's not olah al shulchan melachim." And take a look at the Shah here.

So if you look in the Avnei Nezer, in Yoreh Deah, Siman sapi beis, Os Zayin, he thinks that this is correct.

Meaning, if you have pas, this looks like a bread product, and it's not olah al shulchan melachim, you can be meikel.

You said that pas and shchochos are one gezeirah, that the, uh, the leniency of shchochos appised, applies to pas.

This is what the Avnei Nezer says.

This would be a very big kulah.

Let's say you have Arnold's bread and you buy it from the supermarket.

Would they serve Arnold's bread at a wedding or at a state dinner, which we'll be magdiar later on? Probably not.

That's the take of the Shagah Sayah and the Minchas Chinuch.

The fourth approach is that of Rab Chaim Brisker and the Avnei Nezer, and they say that there are many mitzvahs that you have to divide between the action of the mitzvah versus the fulfillment of the mitzvah.

[sighs] I think Rab JB Soloveitchik said an example would be Simchas Yom Tov, the fulfillment of the mitzvah is to be joyful, but there's a pathway to get there, which is flesh and wine.

Eating the flesh and drinking the wine is the action, the maase, and that leads you to a state of fulfillment, which is simcha.

So the fulfillment begins at one time, but the act was done before.

There are many, many examples.

So the Avnei Nezer says, "Sefer Torah, Sefer Torah, Sefer Torah." If there's-- If you yarshan a Sefer Torah from your father, it's not good enough.

You have to write a Sefer Torah.

They blow shurifah in the middle of tefillah b'lachash at the end of Malchus, Zichranis, shurifahs.

Avnei Nezer was a Chassidish Rebbe so he says it's such a balagan It's terrible.

He says, if not for the fact that I'm a Chassidish Rebbe, this is what I do for a living.

I would never allow a Tkirs in the middle of a Tfila B'Lachash.

That's the last paragraph in the Iran, in paragraph two dollars, paragraph eight of the Shavuot.

So the Avnei Nezer quotes that, and yes, isn't this run in contradiction to the Gemara, the first page in Baba Kama? The Gemara says the only difference between an Av and a Tov in Melech HaShabbos is historical.

Whatever was on the Mishkan, whatever, either the two Girs in the Gemara, Ach, David, Mishkan, Hashiba, whatever was an important activity in construction of the Mishkan, or the other gifts, whatever was in the Mishkan is important, and therefore it's enough.

Whatever was not in the Mishkan is not that important, and therefore it's not enough, but it may be a tovah.

So the Mechatzkinuch is for sure going to play a very important role.

The other Sefer that plays such an important role, I'm sure everybody's familiar, are the works of the Avnei Nezer.

Everybody, you know, the Eglatau, which is on, you know, Sidur at the Pass mostly, But, you know, in his tshuvas and archayim, he also, you know, expands on the other malacha.

Somebody show me, there's a version of the Eglital, I think, that put everything, you know, together with a better text also.

and so the great, great Akhroydun of Melacha Shabbos.

And the rest of the Melachos, if we look in the Avnei Nezer, we'll see the beginnings of what would have become Eglital.

So here the Avnei Nezer writes, Chazal don't have the legitimacy to uproot a dinde raisa.

All they can do is, he quotes the Rashi, he sits still, and the dinde raisa ends up not getting done.

So he says, that he says, Chazal don't have the koyach.

Look at number five.

It's the "Shemi Shmuel" of Sochachov, Reb Shmuel of Sochachov, the son of the Avnei Nezer of Sochachov, the grandson of the Kotzker Rebbe, who in his work, "Shemi Shmuel" on this week's parasha actually- Parashat Ki Savo, uh, where it says, um, "Tachas asher lo avadta et Hashem Elokeicha b'simcha v'tov levav" because you didn't serve Hashem with joy and goodness of heart, all these bad things happen to you, and he asks, "Well, wh- why should bad things happen to you just 'cause you don't serve Hashem with goodness of heart?" And in his explanation of that, he says the following fascinating angle.

Number five there in the middle of the page.

"Venira'ot leomer" So we can say this.

Ushe'nikar b'zmanah es mesasei sh'zman gramlu fi she'einem deim l'shar mitzvot shek-shekiyim tamid.

Avod inyan achiv ein shom chelek bei, bein lefnei hazman l'techas zman." And he brings the Avnei Nezer, who learns a little different.

And Avnei Nezer says that there's-- that even if the mitzvah doesn't start then, it o-only starts then, but there's a special shvua mehar Sinai that, that you have to, you know, get ready for all the mitzvahs.

So even if it's not part of that mitzvah, it's still such a concept.

Now, what-- So he goes through a bunch of rayots.

So in meila, we see such a concept that there's no iser.

Y-th-you don't have to prepare yourself before, and you're allowed to bring yourself to mvatal the mitzvah.

Ma'aseh, the Avnei Nezer is different for this raya, 'cause he says it's different.

The Schwass MS, we'll come back to that in a second.

The, uh, Avnei Nezer.

Le'od.

Many Acharonim, why? Because many Acharonim don't like the technical answer, that the Mishnah is midRabbanan.

In the 1980s, a rumor spread in Teaneck that Rav Schachter believed that the North Teaneck eruv was invalid.

And from what he understood, Rav Schachter actually issued a letter clarifying his view that he follows a strict ruling of the Avnei Nezer in Orach Chaim, Orach Chaim two hundred and ninety, that the walls of an eruv cannot cross over private property.

So since the eruv did so, Rav Schachter's students should not carry in the eruv until it's fixed, which it ended up getting fixed, and anyone who's not his student is not bound by his strict ruling, and indeed, many authorities are lenient on that issue.

And there we get the understanding and the application of today's daf to the contemporary community.