Shalom Sharabi

But what he writes is only a small fraction of the picture.

This dispute is very fundamental for them, but not so much for us, because Rosh Hash is truly a saint.

What he achieved is holy, divine words for us.

But what he points to as the reasons for what he sees is actually two hundred steps higher.

Nobody ate for his own personal purposes.

The Rashash quotes the Gemara, the Rashash in Yuma Pe'ala Famat Aleph says, you can't learn the idea of doing work on Yom Kippur from Inui.

The Torah uses language, And the Rashash points out and explains that eating on Yom HaKippurim is a Kav HaChomer, but it's a Kav HaChomer that can be answered.

And so therefore we don't have the ability to make a determination.

And of course, you know, to make a limet from there to eating and drinking.

And, uh, to a great extent, religion has played a great role in preventing, I would say...

And when I say religion, I'm sorry, I, I want to make this very clear that Rabbi Shimon bar Yochai was a religious person, and down to the latest stages of Rabbi Shalom Sharabi, the Ari, Rabbi Moses Cordovero, these were all very religious people.

So I don't want you to leave with any misunderstanding of what I'm trying to say.

What these people have been trying to say for two thousand years is that religion based on a pure literal translation of the Bible is straw.

The Rambam, Hilchot Bechorot, Perec Dalad, Halacha Yud Beis, says that the chacham were not omed on the minyan, that they don't know what the magic number is when it comes to the behema.

The Rashash points out that, uh, the, from the fact that the Rambam says the chacham were not omed on the minyan, that there is a minyan, there is a number.

It's just we don't know exactly what that number is.

It's not that we say, "Ah, some behemas, maybe the fetus develops a little quicker, a little slower." No, there is a number that, uh, that, that, that is the yitziras havlad by a behema.

But, uh, ein hachinami, the svara would not work for a chamor.

The Rashash points out that to be-- to, to treat it like a safek bechor, uh, that, that, that, uh, and, and not like a vadai bechor is also chumra because you're being machmir not to be makriv it me'safek.

So i- we're back to the kasha.

Why does Rabbi Yishmael, lo choshesh shemetinfa, to be machmir to treat it like a safek bechor, not a vadai bechor? So the way the Gemara is using the term chumra and kula over here is really in terms of downgrading its level of kedusha.

So no problem.

Problem is you have a rabbi called Rashash.

Rabbi Shalom Mizrachi Shenabi wrote that in such a case, no harmful forces contaminate one's hands, and it is not necessary to perform netilat yadayim.

But he explained that this applies only if the person energized his soul before he went to sleep.

You can.

That's the earliest time you can say it.

So Rashash said [coughs] that if somebody was up at Hatzot and he energized his soul...

How do you energize your soul? By saying the morning blessings.

So this is a whole discussion in the, uh, the Acharonim.

The Rashash writes from the fact that Rashi says, uh, that, uh, that, that, that, uh, that, uh, on that which the Mishnah says [speaking in foreign language] a little bit later in the Mishnah, that's a stam Mishnah, that the din is [speaking in foreign language] is only according to Rabbi Akiva 'cause according to Rabbi Tarfon, if the s- if his svara works to be motzi mamon min hayadam uksak, then certainly it'll be, it will work to be mater and issur 'cause mamon is more chamer than issur.

Well, what do you mean mamon is more chamer than issur? [speaking in foreign language] By issur veheter we always follow a rove.

So if I'm willing to rely in din imamon and not say [speaking in foreign language] and to say that the kohen has the right to the fatter one, [speaking in foreign language] I have the, I have the right to say that the kohen, uh, that the kohen got the bechar, and what the Israel is left with is in fact not the bechar.

Vayeiv Cheskihu b'chi gudol, and Cheskihu wept an intense weeping.

The Rashash explains he was being mispallel for rachmones from the HaShem.

We already said, what does this mean, v'tot vanechu asisi? Either it means that he was somech giy l'tefillah, or shegunas sefer ha-fiyus, which he hid the sefer ha-fiyus.

And this is something which is very, um, relevant nowadays as well.

Listening modai et Rav Shimon about patach hamar ubasah b'chalav m'tamai temah zochlin.

The Rashash says that he agrees about patach hamar because if it's true according to Rav Shimon it's mutar in benefit, you could give it to a non-Jew, so then that itself should be a reason why he agrees.

Must be.

What's the proof that no? Must be after it's decapitated Rav Shimon agrees it's asur b'hana'ah, and therefore Rav Shimon does not agree from the very moment that it becomes a, a food after it's decapitated.

So that's what it means that an Isha is pituitary.

That's what the Rosh Hashanah say.

that ain't a chinami, and Isha would be pitura, she doesn't bear personal responsibility for the pidyon of her petr chamar, which is a little bit funny, because when it comes to a child, there's another parent in the picture, so there's someone else to do the mitzvah.

When it comes to the petr chamar, it could be she's a single woman, and she happens to own animals, and so she's, who else, right, who would do the mitzvah? We don't find such a din on the bay's din of petr chamar, I don't think.