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The Tefilah Podcast
The Tefilah Podcast
Tehilim 92: Mizmor Shir l'Yom ha'Shabbos REDUX (Part 2)
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Length: 1 hour 1 minute
Synopsis: This evening (5/27/26), in our Wednesday night Tehilim shiur, we began by reviewing the text and our questions. We then spent the rest of shiur learning the Radak's commentary on the first six pesukim, with forays into the Meiri, Rambam, and R' Avraham ben ha'Rambam. I COULD have rushed in order to finish the perek today, but there were so many delicious ideas in the Radak's commentary that I wanted to savor. Our goal next time will be to learn through his commentary on the second half, and then arrive at a unified understanding.
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מקורות:
תהלים צב
רד"ק
מאירי
רד"ק - בראשית ב:ג
נוסח אשכנז - ברכת יוצר של שבת
רמב"ם - משנה תורה: ספר המדע, הלכות תשובה י:ג
רמב"ם - משנה תורה: ספר המדע, הלכות יסודי התורה הקדמה; ד:יא-יג
ר' אברהם בן הרמב"ם - המספיק לעובדי השם
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The Torah content for this month has been sponsored by Meir Areman, l'zeicher nishmas Zelda bas Ziesel, his grandmother, whose yahrzeit is on the 21st of Sivan.
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Okay, we're back to hillim 92. Miz Brashilim Shabbas. Uh we uh missed last week because of uh Arab Shrubashir. So we're gonna review everything again. Uh and then I'll tell you uh what the plan is, which went differently than I uh assumed, as always happens. All right, so we're gonna we'll review in Hebrew and English because we is familiar to us. So Mizbashilim Shabbas, a song, a psalm, a song for the Shabbos Day. Tovlahodos Lashem Lazamar Hashim Khayon. It is good to give thanks to Hashem and to make music to your name, uh, O Supreme One. To relate, uh actually, I like Lahagi is to declare, to declare in the morning your kindness and your faithfulness in the night. Um, alay higany on a 10-string harp on a lute with singing accompanied by a harp. Okay, I forgot to replace one of the words of harp, but we don't know these are anyway. Um before Allah, Bamasyha R an. For you gladdened me Hashem with your actions about the work actions with your see because this is really referring to the um creations. So I was wondering if there's a better word than actions. Actions sound like the mice, not the product. You could say deeds, right? Because we already use works there. Alright. Uh I wasn't even making that distinction. I was just saying that the um that actions, it sounds weird to describe mice. I you would say my separation also to describe like the creation itself, the created order as actions, you know. All right, whatever. We know what it means. All right, um, and uh about the works of your hands I will sing joyously. Mab Gadaluma Sahar Sham. How great are your works, Hashem? How very deep are your thoughts. Uh Ishbar Loyeda, Uh Sillo Yavina Sos. A boorish man doesn't know, and a fool doesn't understand this. When wicked blossom like grass and all the doers of iniquity bloom, it is to destroy them forever and ever. The ata marum lalom arunnoi. Uh, but you are exalted forever, Hashem. Umai, kihine ovecha yovedu is pardu kopole avan. Uh, for behold your enemies, Hashem. For behold your enemies will be destroyed, all the doers of iniquity of iniquity will be scattered. Um the uh do do do do uh the tarim kriim karni balosi bashem in ra'anan. And you will raise my raim like a horn, I will be saturated. Oh, sorry, you will raise like a reim my horn, I will be saturated with fresh oil. Uh Batabi ni Bashurai, uh, which we said that there's machlokus on Bashurai, but I'm translating it as my eye will gaze upon those who stare me down. Uh Bakamim Allah Miraim Tishmanaznai. Uh when evil doers rise up against me, my ear will hear. Um uh tsadik katamar yifrach erisbalavanon yeskeh. Um blossom like a date palm, like a cedar of Lebanon, he will grow. Shisulim Besarnoi Bhatros el Hino Yafricho, firmly rooted in the house of Hashem, in the courtyards of our God, they will blossom. O yenumim baseva, dishinim rana yu, they will still give fruit in old age, they will be lush and fresh. To declare that Hashem is upright, my rock in whom there is no injustice. Okay, so as you can see here, we noted that there is a uh a not just a pivot, but a hinge, uh, which is puzzle seven could be read either as referring to the above. So a boorish man doesn't know a fool doesn't understand this, meaning doesn't understand how great are your works, Hashem, how very deep are your thoughts, or a bourgeois man doesn't know a fool doesn't understand this below when the wicked blossom like grass and all the dews of iniquity bloom. Okay. Questions. So our questions were um, major question how do you unify the two halves? First half is talking about singing thanks to Hashem, about his works, second half is talking about Tadiikim and Rashim. Um, and how does Puzzak Zion fit in? Also, general question what's with all the flower plant growth language for the Rashim and the Tadiqim? Okay, then particular uh uh questions on Pasik Aleph, what does this have to do with Shabbos? You can see the first half being related to MySebraishis, but what about the destruction of the wicked and the flourishing of the Tadi? That has nothing to do with Shabbos, seemingly. Moreover, the Peric doesn't mention Shabbos. So, in what sense is this Lioma Shabbos? Then on two through four, what do the themes of Hodah and Zemur have to do with the rest of the Mismor? Um, in other words, it makes sense that you're singing about creation, but like, I don't know, singing about the Roshaim being destroyed? What was that? Um, I mean, or the Tsatiqim flourishing. I mean, you could sing about that, but it doesn't, it's not like uh, I don't know, it's not uh not so clear. Six, if this is about Mashibreshis, why characterize it in such generic terms compared to other Mashabreshis descriptions in Hillam, which are rich? We said Hashmaim Masaprim Kubot Kel, you know, and uh, you know, Shemish uh, you know, and the Yarech and the Kochavim, and you know, the Rakiah, and all a lot of different uh Prakim that have more poetic language. Okay, puzzle seven, is it true that only the bar and the Xiel don't understand why the wicked bloom, etc.? Isn't this a common question? Don't we have say for Eo Mishlay Kohelis that deal with these topics, not just for the Xil and not just for the bar, right? So a lot of people don't understand. Eight, what is implied by the mushroom of the wicked blooming? Usually uh this is a good thing. I don't think that's a I think that question is answered by the Pshat. What does it mean that the wicked bloom? It's their success, right? But it's fine. Is there more to the mushroom than that? Uh and let's just add to this. Um and um uh blooming like uh you know and being like grass. Okay, uh those it's a double mushle there.
SPEAKER_02Uh and uh eight through nine, what I thought that was just doubly descriptive that grass blooms like the most out of any plant.
SPEAKER_00I may or it may not be seeding an idea. Who yeah, okay. Um and do we ask what positive is the the uh eras and tamar? That's in 13 to be. I don't think we asked that. Um yeah, we didn't ask that, uh, which is actually let's put this here. Uh so as um, and why uh is the tsadik compared to an eras and tamar? Okay, uh why follow up the destruction of the Rashim with Hashem's eternal exaltedness? It's a weird juxtaposition, right? Rashim will be destroyed forever, but you Hashem are exalted. Um, what's the Havamina? Isn't he always exalted? 10. What is possible 10 adding? So again, it's weird here. You go, the wicked bloom like grass, it's to destroy them. You are exalted, Hashem. Then he goes back to the wicked, for behold, your enemies Hashem, they'll be scattered, and then he starts talking about all the Tadekim. So it's just like, you know, put the Rashim Sugum together. Um, and what is it adding? Okay, then 12. Who are these starer downers and reim? And what's the relationship to the Rashim above and to the speaker? Uh, and then with authorship, how would it influence our reading to ascribe the authorship to Moshe or Adam Horishon? Ken and I saw a wacky midrash about Adam Horishon that uh the Miri says, which if we have time, we can read it, but we're not gonna have time, so we're not gonna read it. Um, but just if you're interested, wacky midrash. Uh okay, 13. Uh, what is the base of shem and the khatros Bash Hashem? Is it the Mikdash and the Azara, or is it the Olam Haban, Olam Azh, something else? What role is the Tadiq playing in the house of Hashem, especially planted? And then what are the Tadiqim doing in their lives in old age that warrants all these psukim here? And then I guess what's the conclusion? Um, what what what are we supposed to get out of the conclusion um that unifies the parrot, right? Uh, in other words, it only sounds like it's talking about the second half, but does it connect back to the uh I mean you have Lahagid Kiyasharashem, which sounds like Lahagid Babokra Hasdaha, but yeah, it should go on everything. Yeah.
SPEAKER_02Did we ask who the audience is?
SPEAKER_00We did not. Uh that's actually a very good question, also.
SPEAKER_02It goes in like talks about okay, that's right.
unknownRight.
SPEAKER_00Sounds like a different audience than then who did you say?
SPEAKER_02Then talking about the Rashad and then talking about the Sadiq.
SPEAKER_00Okay, then the the the people who are being told about the Sadiqiman Rashid. Yeah, yeah. Okay, good. That's another question that'll work out. Okay, so here's what my plan was. My plan was, as usual, when I learned with Ken, uh, after we come up with our own theory, go to the one of the one of the Mafarshim. So I remembered doing the Radak and really liking him, but I was like, oh, we'll do someone else, we'll do the Mi'iri. So we started the Miri. Miri was great, but then every line the Mi'iri said, I was like, the Radak says this better. So then we start doing the Radak and we end up just learning the Radak. So I just love the Radak on this parak. It's really actually only on the first half of the parak. Uh, not that the second half is bad, but every line in in like the first half is is delicious. And then the second parak, there's a lot of like like him not spelling stuff out. So and the other reason I like the Radak is I think that's where I got my idea from. So I think what we'll do instead of trying to find a completely new approach in the Mufarshim, let's do the Radak, get his idea, which will be simultaneously a refining of the approach I came up with, but also a lot of tidbits that are just really good for for uh for the parak. Okay. And I I'm not gonna rush the parrot. Oh hold on. I'm not gonna rush us through, but if we're getting close to the end, um I may skip stuff uh to finish. Yeah.
SPEAKER_02Is there anything I do with a lot of?
SPEAKER_00Uh I always do it when I have room for it on the page. So um, yeah. Okay, so let's do the redak here. Okay, so this is just it's gonna make you really want to keep Shavas. Presumably you do, but like it's gonna make you excited about it. Okay. Mizmer Silum Shabbos. Um, beomha shabbas, how you omrim zea mismor bevas a mikdash. Um, okay, we know that. Vishpa mizmor be inyan shabbas, commotion nefaresh. So it is about Shabbos, as we will explain. Okay, so that was one of our questions. What is it is about Shabbos? Robasinazal Pireshu Shuhu Alha Asid Lavo. Hazal explained that it's about shabas um nuka vehemium shiach. Now, this is, you know, I think the Radak holds like the Ramba about Ulamhaba, that it's non-physical, but um, he does not learn that memor about Ulamhaba. He's saying it's about Yumosa Msiach. Okay, and you'll you'll see why. All right. The Od Amru Badrash. Oh, by the way, so I just got to preface this every time I do Radak. I've said this many times. PSA, the Radak in all the other editions is deficient. There are a bunch of deficient Radaks out there. The Taurus Khaim put all of them together and edited it, and so it's the best Radak. And I finally got Ken a copy so that when we're learning together, it would be a thing where like 40% of what I was reading, he didn't have. So, like, if you're learning the Radak on Tilm, just know that it's lacking less using the Taurus Khaim. Um, okay, so he says like this uh Od Amru Badrashki, Adam Harishan Amar Zamizmor, Kishan Nivra, the air of Shabbos, Vokatovinskal. Uh oh, okay, sorry. I'm not gonna do that one. Uh okay. Oh, that's the middle that I was wondering about. That's wacky. Okay. All right. Two. Tovlohodos lashem. Yomas Shabbos Lashem Mishai Mihashivua. Okay, it's better to give thanks to Hashem on Shabbos than on the other days of the week. Why is that? Because a person is free from his worldly involvements. And his soul is purified from the burdens of the body. Umis asekes bha chokma uva vodas hilokim. And it can be involved in Chachma and serving God. Vitov Lazamar Lashimcha Elyon, and it's good. Now, this is an interesting thing. I don't think he's translating it. Okay, I don't know what he's doing here. Tovlazam Lashimcha Elyon. We learned it as Elyon is referring to God. He throws in Kiya Nashama Ha El Yonah, Timsa Makum Lashbeaklacha, Ata She Ata El Yon. I don't know why he's trying to associate the Elyon to uh of the Nishama to God, but what he means, the footnote guy says uh Nishama Haalyon is what?
SPEAKER_03Is that like Nishama Yasera on Shah?
SPEAKER_00I don't think so even. Uh oh, actually, no, maybe you're right. He says, so first of all, it's the Khila Khihli. But the part that's the Nishama Yeserah is what do you think because of the Timsa Makum?
SPEAKER_03Nishama El Yon. I didn't know there was.
SPEAKER_00Oh, I see what you're gonna say. Yeah, yeah, right. Yeah, no, because right, there is uh what's your working theory of the Nisham uh Nishama Yasera?
SPEAKER_03You have extra bit basically more ability to learn on Shavas.
SPEAKER_00Yeah, exactly. That's I I think there's an Ibn Ezra that says that um or says very, very much like that, not like Rashi, where you can eat more food on Chavez, uh, which is also funny. Um, but uh but uh uh Ibn Ezra, I forgot how he says it or where he says it. Uh it might be in one of the Aserasadibros that um you have uh to borrow our uh you know our Freudian term, which is still a useful term, there's a certain amount of psychic energy that you have, right? Not psychic like palm reader tarot cards, but psychic as in like like you know, when you feel drained or when you feel energized, you know, that is uh, or or you know, or at the end of the day, when like you know, you're depleted. Like we use energy terms for this. So during the week, even if you value learning, your energy is just tied up in all this other stuff, and or your mind is preoccupied with it even while you're learning. But on Chavez, all of that energy is freed up, and it's as if you have like an extra soul that you can use to be involved in chokhma. So that's my working shot, also. Yeah. Okay. Um, is this uh hold on a second? There's a uh there is one. I know I just said that the the the Radak says it better than the Mi'iri, but there is a phrase from the Mi'iri that I might want to quote. I just forgot if it's on this puzzle go to the next one. Uh oh, here we go. Yeah, yeah. So he says, Um, Toblahodos, Klumer Ata ace naosvatov. This is a good and opportune time. Okay, anyone know what li's bodid means?
SPEAKER_03To seclude yourself.
SPEAKER_00Yeah, to seclude yourself. Now, secluding yourself sometimes can mean from other people, but um others use it to mean like the raw bag often uses it to mean to specifically this idea to draw in your out away your energies from other stuff and to devote your energies to um to yedea. Uh I'll call you uh to uh um seclude yourself in contemplation of God's wonders. Leos ace apta, because it's a free time. To the point where through our his bodidus we we apprehend the glory of the creator and his niflaos and praise and sing to his name. Yeah, Mosha.
SPEAKER_02Yeah, no, just um the I think everyone's gonna have to say like the um redak about the an ice early that they is a day for singing and praising, especially since I mean I'm just reminded of the uh what we say in uh Professor Kirchman on Shabbos, like the part of uh like Talkasium uh Talk that uh like that the day itself is uh day self-mishabeda.
SPEAKER_00Um yeah, yeah. Um um I can never quote stuff out of context, but uh right, right. He doesn't have the day itself is Mishba Womer. No, not Mr. Behav Womer. So you said Brokus Krishma, right? Yeah, it was um by the way, just full disclosure. Oh no, I don't need to do this anymore. What am I doing? No, I I used to yeah, I know. I know I used to go to Swarya because it was uh they didn't have for only for the sitter. Um, but then uh they did a better job with the sitter here, so they got the sitter now. I don't even need to go to Svarya. Where is it's uh sorry, did you say it's Krishna?
SPEAKER_02Yeah, probably yeah, um here and it was here.
SPEAKER_00Oh, that's interesting, right? Um right after the calendar. Yomhashavi Mishabea, yeah, that is interesting, right? It praises God. Yeah, that might be a reference to the midrush, by the way. The midrash that I'm saying is wacky, yeah. That it it the day itself is praising, yeah. Um, but you're saying because the day itself is devoted to this, yeah, or it's like an option to that's good, that's a good shot.
SPEAKER_02Like this is the thief thought, yeah.
SPEAKER_00Oh, that's good. Okay, I like that. Right, you're you're right. Um, because the day the day praises God, and therefore, because the day is lends itself to this, then we glorify God and praise him. That's good, that's good. Uh, I just wanted to read. Uh, I was thinking, I wanted to check the end of the Rama Minh's Chuva to see if he uses the word he's Bodudist. He does not, but he does say atmo. Now, I don't know again, you could translate that in a different way, is liak atmo to devote himself or to single-mindedly devote himself, or again, I don't think it means like yihud seclude, you know, but like liakaratmo, lahavi no lahaskil bachmos, utubunos, hamudin loes kono. Uh, to comprehend, uh to understand and comprehend or contemplate uh the sciences and uh and uh understandings that make known to him as creator, according to man's capacity to uh grasp and to know. Yeah. Okay, so I just wanted to say the his bododus thing uh is the as Ken said, this is not talking about being a hippie and walking around in the forest. Uh his bodus, uh the I think Ravnakman Braslov co-opted the term to be like going around talking to God, but uh that's not what he means here. And the one who uses it the most of his bodudus, um, Rob uses it but uh Avram Ben Rahim uses it a ton. I think he even has a chapter in Hamak Big Love Deshem of uh of his Bododus. Um uh and he and he refers to uh to this kind of thing. Yeah, okay, so uh did we read the rest of it? Uh yeah, okay, so that's how it's starting off, right? So, first of all, now this song is about the Shabbos day, and it is good to say because what are you doing? You're reminding yourself that this is what the day is for, or it's a very functional pair, right? That the day what do you Mizushi Lemo Shabbos Le Tovla Horoslashem Lambi Last. So you you better be using your Shabbos for what it was intended for. You know, in fact, I also want to read.
SPEAKER_02Is that a praise?
SPEAKER_00Is that what is that a praise? I don't think so. I think it's a call to action. Um, unless you're gonna say no, no, the appraise is actually gonna come in the next process. I also yeah, I also recall the Radak on Brachis, which again underrated um commentary because it's not printed in most microscadolos. Uh the Radak on Bracius, the regular Radak, not the where's the Radak? Am I just blind to him? It should be chronologically here. I can't imagine he was taken down unless what's going on? Oh, it's just weird. Okay. Um he says also on that this is the uh the bracha of Shabbos. So braha, the word braca means an increase of good. The day of Shabbos is is uh has additional good for the soul. Um, that um that the soul has an additional good because it has rest on this day from the involvements in the world and it's able to be involved in Chachma and and uh matters of God. I don't know if that's ranked to Torah. Um, not so much mithos, you're not really doing it, probably doing well, not counting Shabbos mitzvous, you're not going out and like giving Siddaka on Shabbos, you know, or uh being vakar holin' probably, unless you're they're in walking distance. Well, Kelbirako Vakicho Kishitzivas Bine Israel Lishboko Lukacho, uh, and God uh blessed it and and uh sanctified it when he commanded Bin Israel to rest uh on it and to sanctify it. So there are Mufarshin who learned that this is not a reference to Shabbos, but um I think but uh or to the institution of Shabbos, like like uh like you know, Rashi brings down that God blessed it with a man, the double portion, but he's saying it's referring to the institution of Shabbos. Okay, so now so so far I think this is a call to action, but then he goes on and says, uh, this is a good shot also, uh sisa imano. By day and by night, it we it's incumbent upon us to declare the khesed that God did with us, Shinasati Yom Hashabis Linucha, that he gave us the Yom Shabbat for minucha. Okay, so so how are we saying this? Toblow the Shem, Xamal Shimuk, Hagi Babukra Hasta. It is interesting because it's it's still the same call to action, but implicit in the call to action is recognize that that God giving us the Shabbos is a chesed. Okay. Um, so implicitly it's a praise. Okay. And then the ha emuna shetakayim chastacha lanub ko ace and the faithfulness that he will establish for us, uh that you will establish for us your chesed at all times. Now, I don't think that that is talking about the chesed of Shabbos, because I don't think we need assurance from God that he's gonna allow us to keep Shabbos, yeah, Moja?
SPEAKER_02I mean, I know that Gomara uses this public to meant that you uh it is micha at morning and night, or do you say then he's saying and morning night?
SPEAKER_00Oh, that's interesting. Yeah, I mean, if that's what he was talking about, like that specific, then I think he would he would say it. But if we read on, I think we see the echat meal chasadim sha sisahu yomoshabis. I don't know, that's slight repetition. One of the chasadim that you did is the Yom Shabbas. When we come to give uh declare uh your chesed, we also remember this chassid. Okay. So what what is he saying what what's going on here? Like what is he saying that you are the positive thing and then what we should do and and which how many husband how many more are we talking about here? It was a little unclear first when I read it. So I'll take the way I understand it, and you tell me if you think I'm wrong, okay, is that on Shabbos, you're thinking about God, okay, and you're thanking him. Now the primary thing you're thanking him for, primary in the sense that it should encounter you first, is the Shabbos day itself, because that's the gateway to all the other chachmos. But once you once and so you should reflect on the fact that God giving this to you is a khasid. And then once you're doing that, use that as a springboard to reflect on all of God's chassadim. Okay. And if you if you want a specific example of the chesed to think about, miri, I'll see. I keep going back to the Mi'iri. Okay, Miri, you are good. Um, that uh he says uh different idea that's more aligned with our uh learning of uh Kovlamid Vav. So he learns Babuker and Balaelos. Oh, this is a good idea, also. Okay, so another like this. We've said this many times in Tilim, but like I think people are under the impression that you can um value a midah and then magically attain it. Okay, but what we've talked about in Michelin Tillem is that it needs to be instilled through a practice, okay. And so what he says is he said earlier that God gave us Shabbos to where is it? He says, Okay, uh, yeah, uh Ramazba in emunush, it's talking about your belief in the creation of the world. Shemunash Hajjaka's Akharav, because the creation of the world is the basis for belief in Hajjgaha and Scarv Ownersh. Because if you're Aristotle and the universe is eternal, then there can't be any Hajjkacha. You know, Shha Gdola Shabasivos Nasinus Shabbas um he likboa zosaimuna bilavalos. That one of the primary reasons for Shabbos is to instill belief in the creation of the world in our hearts. No one disagrees with that because it says in the Saras and Dibros. Baamar, Toblahodos, Klomar Ata is Nalos Pitov, we'd read that already. Now is a good time to give thanks. But then of Zosai Muna Tamid, buhu inon babok revelalos, so in other words, what you're doing is every Shabbos, you are engaging in this thanks uh and this recognition of the belief in the creation of the world. But then what that does is once it's instilled in your heart, then you think about this and give thanks about it constantly. You know, so you're you're you're you're through keeping Shabbos, then you end up you end up doing that. And and the proof of this, again, is how many non-Jews, let's say non-Jews who hold that the world was you know was created, how many non-Jews regularly experience gratitude for the existence of the world? Not that many because they don't have a practice to s to devote an entire day to thinking about that and reminding themselves of that, you know? Yeah, Moja.
SPEAKER_02To think or to give praise about it because large two different things.
SPEAKER_00Correct. Yeah, sorry. So in um in uh I'll go back to the the the uh okay. Radak was saying thanks. Um you'll see why I think it's thanks here. So he says the chesed is not the chesed of giving us the Yomushabbis, it's the chesed of Brias Olam, uh Sidibane, right? Uh because uh the world was built with chesed. This we talked about before that the universe, the existence of the universe is not something that we are owed by God, you know, it's uh didn't have to be. Of Emunascha, Romans al Imunas Kumul of Onesh, Shu Yoshur of Mishpat, and Imunascha is referring to the belief in reward and punishment, which is um uprightness and justice. Buhu inyan emuna kel emunave. That's a good raya in Hazino, a god of faithfulness in whom there is no injustice. Okay, so he's you can see how he's setting it up. First half is about, second half is about reward and punishment. Okay, so that's a nice, a nice little scheme here. Well, now what brought me here? Oh, because I was saying that the khesed here is the um the chesed of the uh uh of the universe. So motion of the question is is this huda or shabbach? Or it might be again, it might be neither. It might be no no, it's la hodos lashem. It's both, isn't it? Lahodos lashem lasamir lashimcha elyon. Yeah, right? Yeah.
SPEAKER_02Um, okay, so going back to and they and they both agree with that or it doesn't put them.
SPEAKER_00Seems like I mean they they both have the puzzle.
unknownYeah, right.
SPEAKER_00Lahodos and Lazamir, right? Um, but so again, just the difference is according to the Miri, um, it's saying that Shabbos give us being given Shabbos is good because it instills belief in the creation of the world, and Skarb owners is based on that. And we should recognize God's creation of the world as a khesid and his imunah as Skarbonish. But he's not talking about the function of Shabbos in terms of sorry, he's not talking about Shabbos as a uh sorry, he did say that. And Shabbos is a good time for that. This is funny, he does say the Radak's idea here. Shabbos is a time for for contemplating the wonders of Hashem. So I guess the difference is that he doesn't say that the Hod'a is on the gift of the day of Shabbos, as the Radak does. The Radak said that uh explicitly, yeah. Okay, then he says like this Vatam Baboker, so not like the says bokir and Lila are every day, but babokir is babokir of Shabbos. Okay, Kikoyimhashavua Kishiyakum Adam Babokir Yeliklavodaso. Every day of the Manashtana Haboker has uh Mikol Habakarim, right? Uh every day of the week, a person gets up in the morning and goes to work, all right. Uh baza bokehra on this morning, yakum leminucha. You get up to minucha ula uhuf dehanashama, and to uh uh enjoy bodily enjoyments and nashama, the az yizkor chasakal, and then you'll remember God's khasid. Okay. Uh yeah. Get up to go back to I don't think that's what minucha is, right? Menucha is minucha that he described of um being free from your iskeha'ulam so you can be involved in uh in learning, right? Um, I I I think I said this in a shear recently, and I don't remember if it was this year. Um, but uh to me, uh and I can say this even though it sounds uh you know blasphemous, uh, but um the feeling I get almost every Shabbos morning when I wake up is the feeling that I got as a non-Jewish kid waking up on Christmas morning. Uh that like you wait, you've been waiting for this and you wake up and it's just presence, you know. But I wake up on Shabbos morning and I'm like, finally, like I can be involved in like just pure learning for enjoyment and then having this great day ahead of me with like all of the all of the physical enjoyments, also, you know, and I don't have to be like worrying about like uh you know grading homework or whatever, you know. So like it is it is a uh you know, uh now that I know this idea, I'm gonna associate my waking up on Shabbos with Lahagi Babokar Chazdacha, because I all I thought Babokar Khazdaha is every boker, you know, and yeah, you should also thank God every book air, but like in Ms. Machinam Chavez, it's the boker of Shabbos, yeah.
SPEAKER_02Um this more side question. But do you think someone who doesn't work or someone who has an ability who live in a way that he has a very easy life during the rest of the week, he can learn during the rest of the week is is lacking, maybe, or in this ideal?
SPEAKER_00Um, so I don't think it's lacking. Uh there is a okay. I have an art uh a long list of articles that I want to write. One of the oldest articles on the list is called Miri Shabbos. Okay, and there is a Gemara, probably in Shabbos, about how Balabatim work all uh all week, and then on Shabbos they should really be learning. But Tamir Khachamim learn all week, and on Shabbos they should enjoy themselves like physically, you know. Um, so that's where I would look for the answer. I can try to find them in here later on. Um uh I I don't know if it, you know. Yeah, I mean, look, if you have every morning off, it will be harder to appreciate the special gift that is Shabbos, but I feel like every person, there's still like especially in the electronic age now, like there is a withdrawal of ability to do other activities that usually do during the week, and you can still get the benefit from that. And there's the fact that everyone else is involved in Shabbos, uh, who usually works, and like everyone can come together together in that way, you know. Yeah. Um, one thing I also want to mention here is everyone is aware. Well, I hope most people are aware about how good Shabbos is. Okay. And even the the Balabatim who don't use it for learning are aware that they get to like eat good food and stuff. But I I do think you have to go an extra step to frame it as this is a chesed that God gave us, you know, that that like if it weren't for this, people would work seven days a week. And it's hard for us to imagine because we have uh are in a society where there's two days of weekend, but that's because of Shabbos, you know, that's because we have the institution of Shabbos. And like uh, you know, you look again in the modern world, you look at people who are so addicted to their work or to their phones or whatever that they they can't even stop if they try. But we are forced to not work because of the law, and that is what allows us to enjoy this in a way that other people can't, you know. So, like, I think it is very important when you are enjoying yourself in Shabbos to go that one extra step of converting that into hod'ah and an hodah for a chesed that God did not have to grant you. You know, it's a matana. We describe it as uh as a matana, you know. So I think that this is just a good expression of that idea. Okay, onward. Okay, now it looks like he changes tracks here, okay, because he keeps on going back to the midrush. Okay, so according to Hazal, who explained that it's about Yumos Mashiach, Boker, Lagi Boker Chasdecha is Gulah, and Balelos is the exiles. Now that makes sense with the singular and the plurals, right? Because there's only going to be, well, I mean, there have been multiple gulas, but there's one gula sida, and then the the lailos are all the galios that we've been through right now. When the morning arrives, nagi chastecha, shitasa, imanu, botihacha, osanamiya galos. Then we will declare your chesed that you did for us, uh, you did with us when you took us out from the gallus. Even though we are we were liable for destruction due to all of our sins. And we will declare in the gallus, which is night, and munaska, your faithfulness, shamathal Hosiaan Gallas, that you you told us you would take us out of the gallus. And we trust in you that you will fulfill your promise. Or we will rem recall your emuna that you fulfilled for us in the Gallush Loh Kilinbaham, that um we were not destroyed in them. Uh Ulupirushenu, Yiham Balelos, Lush and Rabim, Kikol, Halalos, Bafilos Ymeashbua, according to our Pirush, uh, it's all nights, uh, meaning uh nights of the week. Oh, this is also good. That works out, right? That that only the booker of Shabbos, that's the only booker that's you have free. But the nights, you have all the nights free. But uh, you know, in uh uh in in in those times you were kind of forced to stop working at night, right?
SPEAKER_02So you have all but you could say this at nighttime as well. I guess part of the tradition to say this, right?
SPEAKER_00But he but in other words, he's saying though that every night is you should you should be involved in in Chma. That's the that's what the the the plural of Laylos is. Not Shabbos night. I mean Shabbos night also, but every night. Okay, yeah, because you're you're free of from work at night. Oh amor vele los bavur lail shabis vilail mote shabis, shigamhu lail menucha, uh kilo yete adam lemolakto ad habokar barov. Um uh so or it's talking about the knights of Shabbos, that both of them are free because most people don't work on uh on Mote Shabbos, you know. Um I also have to, you know, I I had to make this uh uh plug every time um when I used to teach study skills class that you know I got straight A's in high school, uh, and even during the years you know, 11th and 12th grade when I was Jewish, uh, I never studied or did anything school-related on Chavez or on Mote Chavez. Uh, and I think that is very important, not just for using Shabbos correctly, but for productivity. I see kids who like think that in order to get straight A's, you need to be constantly studying. You you've got to give the psyche a break. And so I think this is an endorsement of that practice for Mote Shabbos, also. Like, you don't need to just go do work mote chavez, uh unless you need to. Okay, onward. Uh skipping the one about the instruments because he doesn't really say anything new. Uh Kisi Mahtani. Now there's another grape shot. Okay, for you have caused me to rejoice. On the day of Shabbos, you made me you you gladdened me. And be theha. Shuha ulom va sharebo. So I I when I contemplated and and gained uh insight into your your works and your handiwork, which is of the world and everything in it, and on the day of Shabbos, when I'm free to contemplate it, then I rejoice. This is the study of nature. Uh, and when I contemplated baasig me menu masha asig, and I I understand what I understand, I grasp what I grasp. Esmachba a run and beliebi, I will rejoice and sing in my heart. Okay, so if you need a raya, that the zmeros and shabbas are not actual singing, it's miros in your mind. Okay, that's what he's saying. He's saying this, he's saying that the the zmeros above were figurative, that or the rena is that he's he's singing in joy in his mind at the the wonders of uh creation. Okay. Um that you are moved to joyous praise.
SPEAKER_02But you are going to be.
SPEAKER_00No, no, but he's saying Belibi. He's singing in his mind, meaning I'm not saying you shouldn't sing, I'm saying, but I'm saying he's saying that the singing in the positive is not literal singing.
SPEAKER_02It's praising in your mind.
SPEAKER_00Yeah.
SPEAKER_02What is that?
SPEAKER_00Recognition of Klochmaster Sham and how amazing and every you know and uh everything else. Oh, the Klochmaster Tap, like he just said. And the fact that you're able to partake of it.
SPEAKER_02Okay, I guess I would have thought that there is no I I guess I can't, it's hard to imagine praise as not verbal. Meaning the act of praise and thinking is one that you uttered.
SPEAKER_00You you even you have heard the phrase your heart his his heart sang with joy. We say that even in English.
SPEAKER_02I almost thought that that was like just referring to You're whispering it really.
SPEAKER_00Yeah, yeah. Yeah, it's it's a figurative arena. He's saying it's not a literal arena, it's figurative. I don't see what the problem is.
SPEAKER_02I mean there's like recognition that you come to. But then the actual state of the actual state of that phrase. I mean all of us maybe doesn't be verbal, but at least for like some like sentence in your mind uh form, I guess I would have thought that that is what phrase. I mean if it's not if it's if it's not being structured to or not telling someone like the details of what you're happy about, then what I guess I want to understand what that person is doing.
SPEAKER_00Right, that there is a phenomenon of of silent contemplation of of uh of God. Oh, actually, let me uh this next thing helps. The Zehu Dabar Kochhacham Ba Chacham, this is happening with each and every chacham, shemizbonize, that he's contemplating the maze kel, the fikak amar simahtani errane in lashon yachid. So I I think what he's talking about here, so when he says kochakam chakam, he's saying two things. He's saying each and every chakam independently, and also each and every chakam, but not the non-chhachamim, because the non-chakamim are not really able to do this, you know, on the on this level. Um, but each and every chakam is, and each person's understanding is occurring in his own in his own mind. So it's it's a there's a private dimension to this.
SPEAKER_02Are you thinking that understanding is praise itself?
SPEAKER_00Yes. But it it's not just the understanding, it's the understanding and the joy. That's why I'm saying it's it's the joyous recognition. There are plenty of other Psuki in Tahilem that talk about singing praise. But this is talking about look, the question is why does he say Belibi? Why does he say you're singing out loud? I don't think you're singing about physics. You know, uh, let me just this is a good time to just do the plug of the Auburn Ben Arambaum's um uh description of Shabbos, uh, of the different levels of keeping Shabbos. So this is in um in Hamas people of Deus M. Uh so he he gives this beautiful definition of the different ways of keeping Shabbos, different levels. So, first level is you just keep Shabbos halochically, okay. But beyond this, we say that one who understands Oh, sorry. Uh he he he's he plants the idea here, but then he'll say later a one who understands the underlying idea of Shabbos and its purpose and fulfills the underlying idea and purpose through contemplation and involvement in the study of cosmology and physics on Shabbos, and focuses his mind on physical science and in doing so connects to his inner kidusha. Okay, so what does that mean? So he says like this different levels. For example, consider Shabbos' observance of three highly perfected individuals. The first person follows the Deracha Am, which just means keeping Halacha, which is to keep Shabbos and refrain from desecrating it, but adds a Deracha Yahib, it adds his own individualized path, through, namely through reflecting in a general way upon the purpose of Shabbos and contemplating the creation of the universe by remembering that the heavens and the earth and all of their array were created during the six days, and that there did not exist any first cause with no prior cause except for the creator, may he be exalted and glorified, who gave us the Shabbos. So on Shabbos, he just thinks in general about the fact that the universe was created and God is the first cause and nothing existed before that. But he's not going beyond that. Okay, just a general thing, which is what like most of us do if we even do that. Okay. The second person's dare is as follows. He will contemplate these matters in all their details. He will reflect upon everything that the first person did, but in addition, he will contemplate the entirety of existence and the components that he can apprehend in particular, from the center of the earth to the far reaches of the cosmos. He will delve into the wisdom of the creator as manifested in the creation, and he will focus specifically on that which is created on the first day, then the second day, and then the other days, in accordance with that which is stated in the section of Breshis. So he's this guy's actually learning science. And it seems like it's a combination of learning stuff from what we actually get from the world and also following like a certain integrating it with his understanding of the Seder Breshis in the psukin.
SPEAKER_01Has that ever been okay? I've never heard of anyone like studying.
SPEAKER_00You know why? Because they don't sing about it out loud. Yeah. Yeah. Okay. But now here's the highest level, which you've definitely never heard of, because I don't know anyone who does this. Okay. No. Third person's Derek is as follows. He will contemplate everything that the second person did, but he will delve so deeply into his scientific analysis and his study that he will ascend to the level of true kiddusha. He will rejoice in his maker due to the radiance of the Shrina with which uh sorry, that's a typo which illuminated him in his studies. He will obtain proof of his greatness from the greatness of his creations. He will comprehend the bonds between himself and his creator, the bond of his intellect and the bond of the mitzvos, which is one of the intended objectives of the creator in our observance of Shabbos. As it is stated, it is a sign between me and between B'n'Azrael forever. He will diminish his involvement in anything which weakens this bond, and therefore he will refrain from any eating and drinking of Shabbos, which interrupts him from his studies, and he will refrain from off-topic conversation and certainly from idle chatter. Ultimately, through this derek, he will attain an inner fear of Hashem and a love of the heavens. It's a funny phrase there, and such a strong yearning for the living God that even when his limbs crave nourishment, he will not sense hunger, since his soul is fattened with its portion which it has attained, as David said, My soul is stated as with fat and abundance. Sounds will resonate in his ears, but he will be too preoccupied to hear them, even this mirrors that are going on in the other room. Perceptible items might pass before his eyes, but he will not see them, as if his eyes are covered. Through his derak, he will reach the realm of his desire and the hope of his soul, as it is stated, your name and the remembrance of you are the desire of my soul. Without a doubt, this third deruck of observing Shabbos is different from the second, as the second is from the first. And certainly there's an enormous difference between the third and the first. Okay, and there's obviously these are not the only three. There's like all stuff in between. So, this is what I mean when I say that that the highest levels of contemplation of the works of Hashem are individual or are private. And again, that's why the Ramam says that I just read. So I Adam Liachid Atmo, I don't think that that just means Liachid Atmo to devote himself. I think there is a like the media is just he's bodiduce. There's a a withdrawal of your faculties from involvement in other stuff. And the possibility of Rigzu Al Techatau, Imru, so Rigzu is uh hard to translate. Rigzu is like uh like mobilize yourself, I mean enrage yourself, incite yourself, different translations. The alhattaw and don't sin. Imru bilvavakhan, almishka and domusil speak in your heart on your bed and be silent. You know, and Ramam uses that positive to refer to people who have a true understanding of Yughrashem that they don't express verbally. Also, uh uh Khelev and Dvash tahashoneik, that that the highest ideas of Maya Breshis and Masum R Kaba are like honey, uh milk and honey that you keep under your tongue, which means you don't speak about it. You know, Masebrishis, you can only speak to one student, Masum R Kaba, you don't even say to people. I'm not trying to explain to you what it means. I'm saying that that there is this phenomenon of the higher you go in chachma, the more you keep it to yourself, and the less expressible it is, which is why you know, at the end of Talem, it's just playing instruments because you can't even express it verbally.
SPEAKER_02You know, yeah. Um maybe I'm I'm misunderstanding it, but where does something like uh you know try to work on some association like Hajim uh figure into at least what he was saying?
SPEAKER_00I will answer you from the Ramba. So Rama spends the first four Prakim that's Shuva, first four Prakim of Yusodia Torah going through um the mitzvos of um Leda Shisham eloka to know that God exists. Shl Yaliba Makshava Shisham Eloka Zulasi Hashem to not uh let enter into your mind that there exists a god other than Hashem, Liahado, uh Hashem's oneness, to love God and Lyra Mimanus, to fear him. Okay, so those are the five mitzvos, five most important mitzvos, arguably. Um uh sure is not on here, that's also one. Okay, but then at the end of Parak, so then he spends Parak uh Aleph and Bays going through Maysimer Kava and Gimel and Dalad going through Mysa Braishis. Okay, um and then he says at the end, are bayusodos nope. All of the topics that we've discussed on this matter are like a drop in a bucket. Udvarim amukim, they're very deep. But the May Subreshis is not as deep as Masim Rakava, which is Perak Olivan and Shanei. Ubir cold elu hadvarim bishop of perkslishi or vihu and my subreshis. Uh three and four is my subreshis. But kakaktibu Khamim Horishonim, uh, this is what the Khhamim uh the early Khhamim commanded, saying Sha'in Dorshim Gam Badvarim Elu Barabim. We don't expound on these matters in public. Uh we certainly don't sing about them in public. Okay. Allah Adam Echad Bilvad Modim Dvarim Elu Mulam Dinosa. We only teach them, uh make them known and teach them to one guy, one person. Uma being inyon masemerkaval in masabreshis. What's the difference between them? Okay, you know what? I'm not gonna go to that part. Uh then uh okay. Bismanshaad musbone but that either. Okay. Vinyanim yeah, Vinyani Arba pragim elush, but parties. So they call these things parties, okay? Uh the topics of the four first four chapters, the orchard. Kamo, uh the parties. Uh four will go into one into parties. The alpha beachol yisrayu, theyu, even though they were the greatest of Israel and the greatest sages. Lo Kulum Hayah Bahan Koach Leto Lahaz Kolod Ramal Burian. Not all of them have the ability to know, to know and grasp these matters uh clearly. Vaniomer, here's the answer to your question. Sha'in Royally he tiled Bapardis, Elemishin is Mala Kraso Lakamu Basar. It's not proper for a person to stroll in the garden unless he is in uh until after he's filled his belly with bread and meat. This bread and meat, Zehu Leda Beur, Ha Asur Bahamuter Vikyotovem Misharha Mittos, is to know the explanation of that the prohibited and permitted and other things like that from other mitvos. The Afa Dvarim Elu Davar Khatan Karu Osim Khamim, even though Khachamim called the study of Halacha a small matter, Shari Amr Khamim Dabar Gato Masimrakava, Dabrakhatan Havaia Divai V Rava, they said markava metaphysics, and Davarkhatan is the arguments of Bain Rava. Afalpiin ruin hein lagdiman. Nevertheless, it is proper to proceed for the study of halacha to proceed masimerkava masi breshis. Shaheen, now he says two reasons why they settle the mind of man first. The odd and secondly, Shahin Hatova Hagdola, Shehishpia, Hakatash Baru, that they are the great good that God bestowed upon us to settle this world in order to inherit life in the world to come. The Efra Shay Yedaim Hakol, and it's possible for everyone to know them. Great and small, man and woman, uh uh expansive mind and narrow mind. So the two phrases are Yeshuv Hadas and Yeshub Ha'olam. That's why you study Halacha first. Now, what do those mean? That's for you to find out. But that's what you're doing when you're studying halaqah according to the Ramam, is is, I mean, on a simple level, and you can argue with me here, but this is my understanding that I got mostly from our Rabbi Sachs, but but uh I don't want to misrepresent him because it's been a long time since I've heard this from him. That Yishuv Halam Hazah is you need to know what halacha is in order to implement it. And implementing halacha is setting you up for a life where you can be involved in knowledge and have a Lamhaba. Okay. But also Yishuv Hadas is it's also training your mind and your psyche in terms of midos of intellect and midos of sorry, uh Malos, uh sorry, uh virtues of intellect and virtues of midos, okay, that um that it trains you in how to think, it trains you in in basically all of the tools that you're gonna need in order to be able to enter into the parties. Okay, so that's the purpose of the study of Kajim. It's to know to know halakha, but also to train your mind. And there's a third dimension also, which the Raman doesn't mention here, and I never got a good answer to why this is that the difference between the Ramah's presentation of Ava Sashem in the Sefer Ham mitzvos versus the Mishnah Torah is in the Sefer mitzvos he says that you get Avas Hashem through um uh through, does he say it here? Yeah, mitzvo ashli shit, we're commanded about God's love, shit bonumin' talk the mitzvosav vitzivuyav upulosav. You study God's, I don't know the difference between mitzvos and sivuyim, his commandments and his creations, his deeds, in order, uh Kadesh Gehubnis Anibhaso Takhlis One in order to get the ultimate enjoyment. Zehu tahlis Ava Hamatuva. That's the the the love. But then in the Mishnah Torah, he does not say that you get Avas Hashem by studying Torah, it's only by studying science. Okay, so but but either way, so that's a third reason to study the Mithraos is there is an Ava Sashem that you can get through the study of Chachmah and Torah, but it's a much smaller degree of Ava because it's about a system that was created for man, you know, um uh as opposed to the nature of the entirety of existence and and the halakh of Badraha. Yeah.
SPEAKER_02I mean, anyway, when he says one comes from one comes afterward, does he mean that literally? Because I mean, observationally, that I don't see that like we never talk about philosophy or science after like I I like it's taught and I learned it before. So it seems like it's it's concurrent at certain stages.
SPEAKER_00Well, he let's put it this way the Ramam writes four chapters on Masibrais and Masamarakava for everyone, right? Um, and so so and then in uh you know uh and and not just here, but like he writes about these topics a lot, right? So clearly there is a level of knowledge of the topics within Masibreshis and Masamarkava that he says are are are accessible to everyone. So so you know it's you're right, it's not entirely sequential, but certainly as a focus. But the way he expresses it is sequential because he says you shouldn't well remember meak here, you shouldn't stroll in the parties until you filled your belly with these things. But maybe you can peek, you can step. But remember the uh the the arbitrary nicknames of the parties, once they entered, you know, they met their fates. So, like, you know.
SPEAKER_02I don't know how they would peak then.
SPEAKER_00Uh actually, according to the actual midras he's referring to, the lushun is uh is the the uh they peaked. Hitsits, they they they glanced, you know, but they did go in. So yeah. No, but it's it's a valid question, but like like where do you uh where do you um draw the line and start? And then there's also the question of of there is an ace lasos lashem, like the Ram says, Oh, yeah, obviously you're gonna be learning nine hours a day, you know, and you're gonna need three hours of tortuk sah, three hours of torch, and three hours of Talmud, and then you're gonna devote all your time to Talmud Bilvad, but then there's also the fact that Talmud encompasses parades. So, like, yeah, it's it's it's it needs to be worked out. Sorry, Khayun. Yeah. Okay, we've drifted from our topic, but why did I go here? Oh, I went here because um that's a question about that's why I went here, but but the what led us uh to the Aaron Ben Rahm is this description of this very, very, very high level of keeping Chavez where you're learning you're essentially like pioneering new areas in physics on Chavez. You're not just like going over like what you know about physics, but you're like like locked in, like the like the the the story that I like telling is um Isaac Newton. Um I think his I think it was his niece, I don't think it was his wife, his niece saw that like I uh that the Uncle Isaac's uh you know, like always involved in his physics and his math. Like he needs a more of a social life. So like she threw a party in his house. And uh at one point in the party, everyone was over, and she sent him to go down and get wine from the wine cellar. And then like after like a long time, they're like, wait, where's Isaac? You know, they went down and he was like, he had the bottle of wine in one hand, and he was like, like, you know, like like in working on science and like physics with the other hand, just totally, like, totally lost in the experience, which is like what the Abraham and Rahman was describing here. Yeah. Okay, um, I think we are not doing our plan to finish tonight, okay, but we'll get through half of it, all right. Um, so so this is a solitary experience for each and every chacham. It has to be in his own mind. Okay, Ma Godlu Marasaka, Kesha'ani misbonin bahem. When I contemplate your deeds, your actions, animakir kigdolim haim ugvoim lahsi gam al hashlaimus. I see that they are too great and high to grasp completely. Okay, so gutal is not just wow. Okay, gutal is um, there might be a better translation for gutal, like beyond our grasp type. Okay, um, and your thoughts are deep. Um, the uh reasons of the world are not revealed to the khachamim. Bish ilos kashos sheesh be nyani ha'ulam with difficult um uh questions that are uh um uh that that have that uh difficult problems and questions that uh happen in the affairs of the world. Lama hayakah, all these why questions about the world, right? Why is it like this and not like that? The Al Khasmin Shailosi, one of the uh questions is Lama bara kakh shanim. Why did God create the world at this such and such a time? And he didn't create it beforehand. Now we immediately scoff at that and be like, it's a bad question, right? Because what's what's the the way he he said it, what's the bad part of the question here?
unknownGod is outside of time.
SPEAKER_00God is outside of time, okay, right. So, so um, so uh, but I think this is what people ask. But um, what is the uh more sophisticated way to ask that question? Like if you if you take into account that God didn't didn't uh that God created time and he's outside of time, there is a question that's like this that I think is is is troublesome and is difficult.
SPEAKER_01Why did God make the world?
SPEAKER_00Um that is another question that people ask. Uh I gave a sheer on that if you want to listen to that recently. Uh, but I don't think that's this question. So the way I I think the difficult question is God doesn't change. So how so what what happens how does it work unchanging God goes from not creating the world to creating the world? Right? That's a difficult question. Yeah. Now, what's his what's the answer? His answer. Vatshuva Bazos. Oh, sorry, yeah, I'll read this, I'll say an anecdote from Dave. Vatshuva Bazos, Ashela Guzsa, the answer to questions like this and the other ones, Kach Gazra Khachmaso. Such did his uh wisdom decree. We can't know God's uh mind and his thoughts. Lama, ki amkum lamata, vagadal lamala, because they're deep beneath and great above. And I think what he means by that is they're great above, meaning they're they're beyond our reach. We can't know them completely, but they're deep in the sense that that we cannot know the ultimate, can't get to the bottom of it, as we say in English. You know, so one of my students um asked me this afternoon, uh, why did God create humans with free will and not give create animals with free will? Okay, so I went to the I said free will is a yeah, the definitional to them.
SPEAKER_02The animals are the okay, yeah, yeah.
SPEAKER_00So that that does get to the answer. Um hold on, where am I going? Oh, um, so um so free will comes from the fact that we have an intellect, uh immaterial intellect in an animal body. Okay. Um, but oh no, this is not the right one. Hold on. 317. Oh, you know, I'm just gonna read it from my phone. Um, so I I answer by quoting him a Ramam that we had read that says so again, yeah, free will comes from man's uh intellect and animal animal uh body. So Ram the Mora 317 says, um uh so he says, nor does it follow on this view that I must answer the question someone may put to me why did God exercise providence over the individuals of mankind and not exercise such providence over the rest of the individuals of the animal species? Right? We Ram holds only individual humans get Hashgalka Pratis, animals do not. Okay. He says, for it is fitting that the one who poses this question first ask himself, why did he give intellect to man and not give it to the rest of the animal species? Okay, the answer to this latter question is thus he willed it, or thus is wisdom required, or thus nature required, according to the three preceding views. And by these same answers, the first question is answered. So in other words, you can't answer why questions about the universe because God and his mind are one and we can't understand God, God's essence, and therefore we can't understand his mind. Okay, so that takes us up to the first half. Now I would read the second half, but he actually gives, or sorry, I would read Puzzle uh seven. He gives three uh interpretations of it that pave the way for three different readings of the rest of the paragraph. So this is actually a very good stopping point. Okay. Um, and uh next time hopefully we'll unify it. Yeah.
SPEAKER_03The last part that we read, is he like directly directly representing the Ramam?
SPEAKER_00You know, I was wondering that also. The Kh Ghazra Kakhmaso is very lushon of the Ramam, and same thing we can't know God's mind. And Radak was a Ramam student, so and not literally, but a uh uh uh uh Maimanadian, as they say. Yeah. Okay, so I hope you got some nice ideas to appreciate the Shabbos more and remember that it's a khasa and you give thanks and also use all your nights for Talmud Torah. Okay, all right. Have a good night, everyone.
SPEAKER_03Ram says the bay doesn't have uh nothing wrong.
SPEAKER_00Yeah, yeah, yeah, uh yeah, Ram quotes it, right?