Shabbat

Yisrael Gavino taught us this.

Shabbos, Petes, and Mabez in the Bavli.

Remember that case? There's a certain time in the future, or in the past, whatever it is, that HaKadosh Baruch Hu wants to destroy the Jews.

And he's very upset at us.

Most of them are, but some are in a different Masechta, right.

The words meleches machshaves, which is all about defining what the work on Shabbos is, is not found in Maseches Shabbos.

It's in Maseches Chagigah, right.

So why is it? And sometimes you'll have one rabbi quoted, and then you'll have four statements of his that have nothing to do with each other.

... to put it together, and to decode why some things are together, and why is this not here.

There's a message for everything.

Why Maseches Shavuot is all about the holiday of Shavuot, I'm sorry, is discussed in Maseches Shabbos.

Why is it there? What does that have to do with Shabbos? Why...

This is a very, this is all we have to learn tonight.

This is a quote from a Sechet Shabbat.

Look at this beautiful piece of Gemara.

It's a wonderful piece.

Hi, friends, and welcome back to Talmud Daily, our 40-week tour through the entire Talmud.

And this week we are focusing on Tractate Shabbos, the second tractate after Berakhos.

And this is a fascinating tractate that is about, you guessed it, Shabbos, the seventh day of the week where the Jewish people are commanded to rest.

And Shabbos is something that is so sublime and so central.

Throughout the Talmud, one of the proxies in which we evaluate Jewish belonging and Jewish connection is through Shabbos itself.

The most essential part of who we are is that kernel of divinity that rests inside of our souls, and Shabbos is about a return to that most essential self.

It's a beautiful idea, and it's really one of the most powerful and central ideas about Shabbos of, as a state of being and a temple in time.

But if you go around and you go through this tractate, this tractate is all about what are you liable for, what are you not liable for, how do you do it, how do you not do it? It is really these very nitty-gritty details.

And that's where the Sugya ends.

So come to Rabban in Masechet Shabbat says, "Azamin from this Sugya," what do you see? That there's no Ketzer in what? There's no Ketzer in what? [crowd murmuring] On what? Oh, oh, oh, on animals.

On animals.

There's only Ketzer on, on Karka, not on animals.

And what was the, what's the example of carrying on Shabbos? What does it touch about Patelos? You're not allowed to carry from Reshut HaYachid to Reshut Harabim.

The Rabbin writes in Hilchot Shabbos, "Hen, Hen Gefei Teira." This is one of the Ikri Esrei Dehei Seiv, this in Hilchot Shabbos, that was Nimtza to Moshe Rabbeinu at Sinai, together with all the other Gefei Teira, the Rabbin writes, that the Ikar Isur of carrying on Shabbos is Reshut HaYachid, Reshut Harabim, Reshut Harabim, Reshut HaYachid, within Reshut Harabim, the Alams.

That the basic format of all of Hilchot Shabbat was given to Moshe Rabbeinu at Sinai.

So the Tzur of the Halacha is it has to be from Reshut HaYachid to Reshut Harabim.

After all, we call him rachum.

The Gemara in Masechet Shabbat says, ma haKadosh Baruch Hu rachum, af atah hiyei merachem.

Just like Hashem is merciful, you too should be merciful.

So what's the intention of this Mishnah in Masechet Berachot to teach us? The intention is to teach us she'ein midat harachmanut bo, chalila, k'mot b'bnei adam.

Ad kan dvor v'agdoishim, sho v'benu ha'kiv eger, l'chor v'gishmak ha'cheshmeh.

The problem is, and Reb Kiwege didn't have this Rajmah, which is why he was able to say what he said, the Rajmah in Shabbos, in his Chidushim Kuf, Laman Aleph, Omed Beis, holds like the Shita that a Soichu is poter le'olam.

Even after Lamed Yoim, which according to Reb Kiwege means that he holds it, that it's totally in the house.

If it's totally in the house, then where is it? As well as the fact, and this certainly Reb Kiwege didn't have, The Tei Svis for Rosh, says like the Rajbo, he says the reason why Shul Tzagam doesn't patter is because Mezuzah is Chivas HaDor, and the Rosh is the one who's doing that opinion of Tei Svis, that you don't need to look at the house, you need to look only at the person who's living there.

And we definitely did catching up with both of my kids.

So I'm so glad you came here to talk about Masechet Shabbat with me because we certainly spent a lot of Shabbatot together in our youth.

And one thing I am trying to do is keeping a focus on the joys of Shabbat throughout these Mishneiot, even though they list a lot of don't do this, don't do that.

Can you share a highlight of your current Shabbat practice with your family?

So I was actually just listening to one of your earlier Shabbat episodes on my drive home today.

And that focus on the do's really resonated with me and how we like to do Shabbat with our kids.

We do sugary Shabbat cereals, a tree, pump them, make it a really positive experience.

And we also like to create little rituals.

How does that happen? L'chara, you can't get rid of tomei, only with a shinoy meisah.

So Taisfis in Shabbos, Tafnun Ches, Amin Aleph, says a mass of chedesh that since you're using this for a safer Torah, so it's going to become aser banah, So that itself is considered a Shinoi Maisa.

This is in Sanhedrin over here on Memches HaManaal of Bavarans.

Maybe we're talking about there is a Shinoi Maisa.

Let's say the end of the Mishnah.

We'll say a Chiddush from the Pnei Yeshua over there on Shabbos in Memches HaManaal.

The end of the Mishnah says all these other changes that a person made in something had Tumas Mejish.

It was a Hamas change.

Not because a person definitely deserves it, but because you, as a person of character, chose or chooses to extend it.

There's a famous story in the Talmud in Shabbat about a man who traveled for three years to study under a great sage.

When he finally returned home, he overheard his wife saying something that sounded to his ears deeply inappropriate.

He was devastated.