Talmud Torah

And, you know, you're immensely transformed by, you know, by doing them and by understanding them.

That's a Talmud Torah piece.

And, you know, again, you should feel diminished or depleted spiritually by transgressing them.

And therefore, in addition to, like, you know, how could you, you know, maybe the tshuva is more specific to the, you know, targeted abera, which is certainly true.

Which is a good thing, but that's not the point.

But the point is that both in Shuvah and in Kiyom HaMitzvot, as well as in Ludmila Mitzvot, they're not interchangeable parts.

They have different consequences and significance, and we should be relating to them, not only in the context of Talmud Torah, but also in terms of Shmiras HaMitzvos and Chilu HaMitzvos and Shuvah HaMitzvos in a very specific way.

That could all still be true, and it could still be that, you know, if Nebuch, just the circumstances are such... where the way that this transgression took place, you know definitely that you violated, but you can't put your finger on whether it was A or B. which is also not the same as saying that you can't even pin it down between A and B. That's interesting whether Rabbi Eliezer would make that distinction or not.

Yashabes mitzvah, Rishonash, and Estabah, Yisroel, Kodah, Matan, Torev, and Estabah, Oleh, B'marah.

He doesn't think the Marah was just Talmud Torah or, you know, something more limited.

He thinks that it was actually like a tzibui of the Dinim of Shabbos, like the Ramad doesn't like in that respect.

But...

And, you know, a single mistake, you know, gets broken down into discrete mistakes, all because of that idea.

So, again, just to share for a second, Akiva was...

Following through on the Talmud Torah, I mentioned that the Mishan Abba says that a shocheiach, you know, Debrai Torah is Mishai Ben Avshah.

I was trying to explain this in a similar way, that if you have an obligation or the way that you initially experience something is sometimes responsible for it being vulnerable to shikha, again, these are slightly different points, but they're all obviously connected, then that will impact you know, how we look at that Shikha, whether it's a, say it's like Shokheach or Mishakeach, or if you want to call it, or it's more passive, and how excusable it is, you know, etc.

With a beautiful daf, I begin by thanking all of our sponsors for this morning's year.

To thank our Talmud Torah sponsors for the month of Elul, HaBa'alim, and the Tovah of the Schoenfeld family for dedicating Ove Shomer Droshach this month.

Le'ilui Nishmas, Mr. Hashi Schoenfeld, Zvi Meir Ben Moshe Halivi, Zichron Le'bracha, Justin Abigail Rosemore, for dedicating Ove Shomer Droshach this month with tremendous gratitude to the entire Kehila.

And let me ask Hashem with the hope that all of our tilas of the Yom Noreim will be answered.

They always have more than five and a half hours.

Um, then that's, that's definitely mutter because it's necessary for Talmud Torah.

Okay, I never ran yeshiva.

Like, I don't understand why they can't, like, push things off a little, but I guess whenever it's hard to run yeshiva.

Before I get to that, just two very quick points, and then let's get back to our Shakla Petaria.

We spoke about the Yichud of Shabbos with respect to the issue of Talmud Torah.

Maybe there's a special dimension of Limudah Torah for Shabbos.

We talked about that.

Okay, you

just lost over that part.

Okay, so meaning, what's he saying? That the Kiddush in, go ahead, in Marah was not the implementation of Mitzvah Shabbos or Dinim, but the Talmud Torah of it.

So again, those who suggest that, and again, that's what the Lashon of Asek is supposed to mean.

So he says, but when the Yetzirah sees that a person's desire to learn Torah is great, and he cannot stand against his desire, he begins to persuade him to learn for knowledge.

So if you really love Talmud Torah, and he can't fight you on that, So he says, all right, so just learn it for intellectual purposes.

The opposite of what I had said about people who are doing mitzvahs and not learning.

He says, okay, so just learn intellectually that every person should know and be enlightened, but not to learn in order to do, in order to practice.

And then he goes on to say in another problem, the rabbis do not join together justly.

They don't form good groups in support of Judaism.

So that's a drusha of his in which he is giving muster, saying it's not okay if people are just doing mitzvahs and not devoting time to Talmud Torah.

You have to devote time to learning Torah, And otherwise, not only will you not have a good community of knowledgeable people, but also you aren't going to have knowledgeable rabbis because they have nothing pushing them to become knowledgeable rabbis.

The whole of man is immersed in it.

The same should be true of Talmud Torah.

The teacher is the Almighty.

Through study we meet the great teacher.

That's the power of music.

It speaks to the neshama.

and the experience that captures all of us and that awakens us and that transforms us and transports us and makes us transcend time and space that's the power of talmud torah others have ideas we don't have time for now but he performed the other night it was with the israeli philharmonic there were 50 instruments 70? Instruments.

It was extraordinary.

His parents didn't have money to send him to Yeshiva, so he went to public school.

There was something called Talmud Torah for the boys that went to public school.

After Yeshiva, they went at 3 o'clock or 4 o'clock.

They would have the Rebbe in the Talmud Torah.

It was a Yid by the name of Rebbe Tzvi Ayah Rosenfeld.

And the boys that learned by him in that Talmud Torah were, they became, he made them into Bressel to see them, all of them.

And some of them are very famous, Chaim Menachem Kramer.

I don't think Chaim Menachem went to public school.