Ramban on Emor

── Shiur Outline ──
(25:53) Be'etzem Hayom Hazeh Used on Yom Kippur

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1. Responsibility for children — While a Beis Din is not generally required to stop a minor from eating nevelos, there is a specific prohibition for adults to actively cause a child to sin (lehazhir gedolim al haktanim).
2. Standard of importance — The special restrictions placed upon the Kohanim regarding tumah are not arbitrary burdens but reflections of their status as the "distinguished and honored" among the people.
3. Commandment of virginity — The Kohen Gadol is subject to both a positive commandment (asei) to marry a betulah and a negative prohibition derived from a positive one (lav haba michlal aseh) against marrying a beulah.
4. Maternal lineage rules — The prohibition of oto ve'et beno (slaughtering a parent and its offspring on the same day) applies specifically to the mother animal, following the rule that we do not generally account for paternal seed (ein chosheshin lezera ha'av).
5. Essence of Mikra Kodesh — The term Mikra Kodesh implies a holy gathering where the nation assembles in the Beis Elokim for prayer, Hallel, and festive celebration, or alternatively, making the day "special" through food and clothing.
6. Shabbaton and the spirit of rest — Beyond the 39 melachos, the Torah commands a general state of shabbaton (rest), which prohibits business, heavy labor, or "business as usual" even if no formal melacha is performed.
7. Blowing as Zichron Teruah — Contrary to Rashi, the Ramban argues that the requirement to mention specific verses on Rosh Hashanah is d'Rabbanan; the Torah's "remembrance" is achieved through the physical act of blowing the shofar.
8. Power of the day — The phrase b'etzem hayom hazeh regarding Yom Kippur teaches that the day itself possesses the power to atone (itzumo shel yom mechaper), even in the absence of the se'ir hamishtale'ach or offerings.
9. Sefirah as Chol HaMoed — Based on mystical sources, the Ramban suggests that the 49 days between Pesach and Shavuos have a status similar to Chol HaMoed, connecting the Exodus to the Giving of the Torah.
10. The Beautiful Tree — The esrog is called pri eitz hadar because "Hadar" is the literal Hebrew name for the tree and fruit, which denotes "desire" or "beauty" (paralleling the Aramaic ethrog).
11. Significance of Sukkos — Whether commemorating the ananei kavod (clouds of glory) or physical booths, Sukkos reminds us of God's constant provision and protection while the nation lived outside of civilization in the desert.
12. Status of the Avos — A major dispute exists between the Ramban and the Tosafists regarding whether the status of "Jewishness" (and its matrilineal rules) began at Sinai or was already established from the time of Avraham.

What is Ramban on the Parsha | Rabbi Shlomo Friedman (Yeshivat Kerem B'Yavneh)?

Shiurim by Rabbi Shlomo Friedman in KBY.

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Okay, good afternoon רבותי *rabosai*. פרשת אמור *Parshas Emor*. אמור ואמרת *Emor Ve'Amarta*, the תורה *Torah* uses לשון אמירה *Lashon Amira* a number of times in the פסוק *Pasuk*, so רש\"י *Rashi* says להזהיר גדולים על הקטנים *lehazhir gedolim al haktanim*. So the רמב\"ן *Ramban* explains, you know that if a child, if a קטן *katan* violates an עבירה *averah*, then we פסקן *pasken* אין בית דין מצווין להפרישם *ein beis din metzuvin lehafrisham*, בית דין *Beis Din* doesn't need to stop them. However, we're not allowed to cause a child to violate an עבירה *averah*. So says the רמב\"ן *Ramban*, והזהרה זו לומר שלא נסאב בטומאת הקטנים בידים ובזה אזהרות רבות בתורה כפי מדרש רבותינו בדם ובשרץ וטומאה *Ve'Hazhara Zu Lamar Shelo Nesa'ev Betumas Haktanim Beyadayim Uvezeh Hazharos Rabos Batorah Kepi Midrash Rabosenu Bedam Uvesheretz Vetumah*. So there are a number of other places also the תורה *Torah* indicates that we're not meant to cause a קטן *katan* to do an עבירה *averah*. You're not allowed to give נבילות *nevelos* actively to a קטן *katan*. If he's on his own, then that's not our problem. There might be a difference according to some if he's הגיע לחינוך *hegia lechinuch*, certainly for the parent, but the general rule is קטן אוכל נבילות אין בית דין מצווין להפרישם *katan ochel nevelos ein beis din metzuvin lehafrisham*, but we're not allowed to give them בידים *beyadayim*, so that's אסור *assur*. So the תורה *Torah* wrote in a number of places מהם נלמד לכל איסורים שבתורה שלא נסייע באחד מהם שיעברו עליו הקטנים אבל אם יעשו הם לדעת עצמם איננו מצווים עליהם להפרישם *Mehem nilmad lechol issurim shebatorah shelo nesaye'a be'achad mehem she'ya'avru alav haktanim aval im ya'asu hem leda'as atzmam einenu metzuvim aleihem lehafrisham*. Okay. On the bottom he points out in the name of the טור *Tur*, the טור *Tur* says generally speaking that's the case that if a child does an עבירה *averah*, we don't need to stop him, but by טומאה *tumah*, הלכה *halacha* goes even further. By טומאה *tumah*, we're responsible to prevent קטנים *ktanim* from becoming טמא *tamei*, even if they are acting לדעת עצמם *leda'as atzmam*. A קטן *katan* wants to become טמא *tamei*, so we're meant to stop them. Okay. So skipping to a continuation of the פסוק *Pasuk*, the פסוק *Pasuk* says, we're still here, it's a continuation of the פסוק *Pasuk*, says לא יטמא בעל בעמיו להחלו *Lo yitama ba'al be'amav lehachalo*. So what does it mean לא יטמא בעל בעמיו *lo yitama ba'al be'amav*? So בעל *ba'al* has a connotation of the important individual. The כהן *Kohen* is referred to as an important individual. Why does it refer to him as an important individual in this context? We're a few, about five lines before פסוק ו' *Pasuk Vav*. So he says יפרש הכתוב כי למעלתו הכהן בעבור שראוי להיות הגדול והנכבד בעמיו יזהירנו שלא יחלל מעלתו בטומאת המת *Yifaresh hakasuv ki lema'aloso hakohen ba'avur sherauy lihyos hagadol vehanichbad be'amav yazhirenu shelo yichalel ma'alaso betumas hamais*. It's come to indicate that that which the תורה *Torah* obligates the כהן *Kohen* to stay away from טומאה *tumah* is due to his importance. Since he's important, therefore he has these restrictions. Okay. In general we're meant to realize that the מצוות *mitzvos* were given to us not because הקדוש ברוך הוא *Hakadosh Baruch Hu* חס ושלום *chas ve'shalom* wants to give us a hard time, but because of our importance, we have these high standards for how we're meant to act. Okay. קדושים יהיו לאלוהיהם *Kedoshim yihyu liloheihem*, פסוק ו' *Pasuk Vav*. So says the רמב\"ן *Ramban*, הקדושה היא הפרישות כאשר פירשתי בסדר של מעלה *Hakedushah hi haprishus k'asher pirashti beseder shel mala*. We've already learned that the concept of קדושה *kedushah* is to be פרוש *parush*, even from things that generally speaking are permissible. כמה שאפילו במותר לישראל יהיו הכהנים פרושים יבדלו מטומאת המת ונשיאת הנשים שאינן הגונות להם בטהרה ונקיות *Kemah she'afilu bemutar leyisrael yihyu hakohanim perushim yibadlu mitumas hamais venesiat hanashim she'einan hogos lahem betahara venikiyus*. Okay. Skipping to פסוק י\"ג *Pasuk Yud Gimmel*. In פסוק י\"ג *Pasuk Yud Gimmel*, the פסוק *Pasuk*, the פסוקים *Psukim* say והוא אשה בבתוליה יקח *Vehu isha bivsula yikach* and in the continuation it says כי אם בתולה מעמיו יקח אשה *Ki im besula me'amav yikach isha*. Probably the shortest עליה *aliyah* that exists, if I'm not mistaken. In any case, so it seems to say twice that he's meant to marry a בתולה *besula* in different words. First it says והוא אשה בבתוליה יקח *Vehu isha bivsula yikach* and then it says כי אם בתולה מעמיו יקח אשה *Ki im besula me'amav yikach isha*. והוא אשה בבתוליה יקח Vehu ishah bivtuleha yikach פירוש אבל לא בעולה ולאו הבא מכלל עשה perush aval lo beulah velav haba michlal aseh. So if you just had that פסוק pasuk you’d say that there’s no מצוה mitzvah for them to marry a בתולה betulah, just not allowed to marry a בעולה beulah. But then the תורה Torah says in the continuation ואחרי כן הזהיר בלאו אלמנה ואמר כי אם בתולה מעמיו יקח אשה למצות עשה שיקחנה וזהו שאמרו רבותינו מוזהר על אלמנה בלאו הבא מכלל עשה ובלאו ומצוה על הבתולה ve’achrei chen hizhir belav almanah ve’amar ki im betulah me’amav yikach ishah lemitzvah aseh sheyikachenah vezehu she’amru rabboteinu muzhar al almanah belav haba michlal aseh uvelav umitzvah al habetulah. Okay מצות עשה mitzvah aseh, an actual מצות עשה mitzvah aseh to marry a בתולה betulah. פסוק י\"ח Pasuk yud-chet, חרום charum. The תורה Torah mentions the מומים mumim of the כהנים Kohanim and in the continuation the מומים mumim of the animals. So one of the מומים mumim of the כהן Kohen is a חרום charum. חרום charum is associated with destruction and חז\"ל Chazal understand that this refers to a person whose nose is not in the normal form of one’s face, of one’s nose. So says רמב\"ן Ramban a few lines in that לשון חרום מלשון כל חרם אשר יחרם והחרם תחרים ענין חורבן ומקרי חרום כי החותם הדרת פנים lashon charum milashon kol cherem asher yacharem vehacharem tacharim inyan churban umikrei charum ki hachotem hadrat panim. The nose is the glory of one’s face. We spoke about a Jewish nose, I don’t know if that’s something. כמו שאמרו אין מעידים אלא על פרצוף פנים עם החותם kemo she’amru ein me’idim ela al partzuf panim im hachotem. So when the חותם chotem is not there in the normal form, that’s called a חרום charum. גבן giben או דק או תבלול בעינו o dak o tevlul beeino, חז\"ל Chazal understand all those are associated with a מום mum of the eyes and גבן giben is that the eye, the eyelashes are על גב al gav, they’re long and extend on top of the eyes. Skipping to אותו ואת בנו Oto ve’et beno, פרק כ\"ב פסוק כ\"ח Perek chaf-bet pasuk chaf-chet, אותו ואת בנו oto ve’et beno. So he points out that רש\"י Rashi paskens like the opinion that the איסור issur of אותו ואת בנו oto ve’et beno is really אותה ואת בנה otah ve’et benah. הנוהג בנקבה שאסור לשחוט האם והבן או האם והבת ואינו נוהג בזכר מותר לשחוט האב והבן לשון רש\"י Hanoheg binekivah she’asur lishchot ha’em vehaben o ha’em vehabat ve’eino noheg bazachar mutar lishchot ha’av vehaben lashon Rashi. So he says that רש\"י Rashi is paskening הלכה כדברי האומר אין חוששין לזרע האב halachah kidivrei ha’omer ein chosheshin lezera ha’av. And that’s in fact נכון בגמרא nachon bagemara. Just the question arises, then shouldn’t have said שור אותו ואת בנו shor oto ve’et beno, it should have said פרה parah. Why does it say שור shor? So he says well at the beginning of the פרשה parasha it spoke of שור או כשב או עז כי יולד shor o chesev o ez ki yivaled, therefore it’s telling you aside from whatever מצוה mitzvah was mentioned earlier with respect to שור shor there’s another one. But really it’s not about שור shor, it’s about פרה parah. פסוק ל\"ב ונקדשתי בתוך בני ישראל Pasuk lamed-bet venikdashti betoch Bnei Yisrael, אגדת רבותינו Agadat rabboteinu it’s a מצות עשה mitzvat aseh שנקדש את שמו במצוות ליהרג עליהן ולא נעבור shenekadesh et shemo bemitzvot lehareg aleihen velo na’avor. This מצוה mitzvah that one needs to be מוסר נפש moser nefesh. And in light of the fact that there’s such an obligation, so he’s explaining why is there such an obligation? וטעם מוציא אתכם מארץ מצרים להיות לכם לאלהים שהוא טעם יכלול כל המצוות שראוי לקדש שמו עליהם בעבור שאנחנו עבדיו Veta’am motzi etchem me’eretz Mitzrayim lihyot lachem l’elokim shehu ta’am yichlol kol hamitzvot sherauy lekadesh shemo aleihem ba’avur she’anachnu avadav. That’s what made us עבדי הקדוש ברוך הוא avdei Hakadosh Baruch Hu and that is the basis of our having an obligation to be מוסר נפש moser nefesh. The רמב\"ן Ramban has two opinions in the next פסוק כ\"ג ב' Pasuk chaf-gimel bet with respect to whether שבת Shabbat is referred to as a מועד Moed in the פסוק pasuk. You have mixed signals. After all the פרשה parasha of מועדות Moadot begins saying אלה הם מועדות eleh hem moadot then it says keep שבת Shabbat, then it says again אלה הם מועדות eleh hem moadot. So the רמב\"ן Ramban goes back and forth on whether שבת Shabbat is a מועד Moed. He seems to indicate that not, I’m not sure of what relevance there is if anybody knows they’ll tell me later what relevance there is if שבת Shabbat whether it is a מועד Moed or not a מועד Moed. In any case he seems to side with the סברא sevara that it’s not called a מועד Moed and that which the תורה Torah does mention שבת Shabbat in this context is to emphasize the following: you would have thought, you would have thought that when a יום טוב Yom Tov comes out on שבת Shabbat, then since on יום טוב Yom Tov the תורה Torah wants us to be able to prepare food, so also on such a שבת Shabbat you would be able to prepare food. Says the תורה Torah, no, that’s not the case. This is something which is set and the איסור שבת Issur Shabbos exists even on a יום טוב Yom Tov. Okay. What does the phrase מקרא קודש Mikra Kodesh mean? So on the continuation of the פסוק Pasuk, the רמב״ן Ramban says the following: וטעם מקרא קודש V'ta'am Mikra Kodesh. This is on page קמ״ד Kuf Mem Daled in the standard printing, and if anybody has the new printing where again about fifteen lines before פסוק י״ז Pasuk Yud Zayin, וטעם מקרא קודש V'ta'am Mikra Kodesh. Where is that in the...? Page קע״ח Kuf Ayin Ches. קע״ח Kuf Ayin Ches in the new printing. וטעם מקרא קודש שיהיו ביום הזה כולם קרואים ונאספים V'ta'am Mikra Kodesh she'yihyu bayom hazeh kulam k'ru'im v'ne'esafim. מקרא Mikra, a holy gathering, a calling together, holy gathering. שיהיו כולם נאספים לקדשו כי המצווה היא על ישראל להתקבץ בבית אלקים ביום מועד לקדש היום בפרהסיא בתפילה והלל לקל בכסות נקיה she'yihyu kulam ne'esafim l'kadsho ki hamitzvah hi al Yisrael l'hitkabetz b'beit Elokim b'yom mo'ed l'kadesh hayom b'farhesya bitfillah v'hallel lakel bichsut nekiyah. So there's a קיום דאורייתא kiyum d'Oraisa of מקרא קודש Mikra Kodesh when we gather together in שול shul for דאוונינג davening, for הלל Hallel, ולעשות אותו יום משתה כמו שנאמר בקבלה v'la'asot oto yom mishteh k'mo shene'emar b'Kabbalah. There it's talking about ראש השנה Rosh Hashanah: לכו אכלו משמנים ושתו ממתקים ושלחו מנות לאין נכון לו כי קדוש היום לאדוננו ואל תעצבו כי חדוות השם היא מעוזכם Lechu ichlu mashmanim u'sh'tu mamtakim v'shilchu manot l'ein nachon lo ki kadosh hayom l'Adoneinu v'al te'atzevu ki chedvat Hashem hi ma'ozchem. Okay. רמב״ן Ramban suggests based on אונקלוס Onkelos that מקראי קודש Mikra'ei Kodesh doesn't mean a calling together a gathering but rather a special event. מקרא לשון מאורע Mikra lashon me'ora. Meant to make it special through the way of what you eat, drink, clothing, that it shouldn't be like any other day. Okay. The next פסוק Pasuk רמב״ן Ramban has an idea that I think he states in a number of places: the תורה Torah in certain by certain ימים טובים Yamim Tovim says כל מלאכה kol melacha. In other ימים טובים Yamim Tovim says כל מלאכת עבודה kol melechet avodah. So the רמב״ן Ramban points out that whenever the תורה Torah says don't do מלאכת עבודה melechet avodah, the תורה Torah doesn't bother to mention the היתר אוכל נפש heter ochel nefesh. Whenever the תורה Torah says כל מלאכה kol melacha, the תורה Torah does mention the היתר אוכל נפש heter ochel nefesh. Why is that? Because when you say כל מלאכה kol melacha, then that means you're not allowed to do any מלאכה melacha, and therefore the תורה Torah needed to state that אוכל נפש ochel nefesh is an exception. But whenever the תורה Torah says כל מלאכת עבודה kol melechet avodah, then the תורה Torah doesn't need to mention explicitly the היתר אוכל נפש heter ochel nefesh because מלאכת עבודה melechet avodah means those things which you do which aren't done for preparing food. What's done for preparing food is not called מלאכת עבודה melechet avodah, it's called מלאכת הנאה melechet hana'ah, called מלאכת הנאה melechet hana'ah. Okay, what your mom has to say about that, especially a three-day יום טוב Yom Tov, that I don't know, but I guess the assumption is that you're helping your mom and... okay. Skipping to ממחרת השבת Mimacharat haShabbos, פסוק י״א Pasuk Yud Aleph, ממחרת השבת יניפנו הכהן Mimacharat haShabbos yenifenu haKohen. So he quotes רש״י Rashi: ממחרת יום טוב ראשון של פסח Mimacharat Yom Tov rishon shel Pesach. ממחרת השבת Mimacharat haShabbos doesn't mean Sunday, it means ממחרת יום ראשון של פסח שאם אתה אומר שבת בראשית אי אתה יודע איזהו mimacharat yom rishon shel Pesach she'im attah omer Shabbos B'reishis ee attah yodei'a eizehu. If ממחרת השבת Mimacharat haShabbos means a Sunday, which Sunday? והאמת שזו גדולה שבראיות בגמרא V'ha'emes she'zo gedolah she'barayot baGemara. The גמרא Gemara has a number of ראיות rayos that שבת Shabbos means יום טוב Yom Tov and not שבת Shabbos, not like the Karaites. Okay. It's interesting that the גמרא Gemara with all the ראיות rayos doesn't cite a ראיה raya that you might have expected it to cite. After all, in ספר יהושע Sefer Yehoshua, it says that they brought the קרבן העומר Korban haOmer and then they ate from the new grain ממחרת הפסח Mimacharat haPesach. So you see that פסח Pesach, that ממחרת השבת Mimacharat haShabbos refers to פסח Pesach. But in any case, the רמב״ן Ramban does point out in this פסוק Pasuk, וספרתם לכם ממחרת השבת שבע שבתות תמימות תהיינה u'sfartem lachem mimacharat haShabbos sheva Shabbatos t'mimot ti'hyena. So although ממחרת השבת Mimacharat haShabbos means the day after יום טוב Yom Tov, when it says שבע שבתות תמימות sheva Shabbatos t'mimot, שבתות Shabbatos over there means weeks. So you have the same word in the same פסוק Pasuk which means different things. And he points out this is often the case in the תורה Torah that he says לשון צחות lashon tzachut, a sharp... cute is not the right word, but some sort of a nice way of speaking, a special way of speaking. Okay. וספרתם לכם usfartem lachem, הפסוק טו ha-pasuk tes-vav, וספרתם לכם usfartem lachem כמו kimo ולקחתם לכם ulekachtem lachem שתהא shetehei לקיחה lekicha לכל lechol אחד ואחד echad ve-echad שבפיו shebifiv יזכיר yazkir חשבונו cheshbono כאשר kaasher קבלו kiblu רבותינו raboseinu. So a מצוה mitzvah on every individual to count. A מצוה mitzvah to actually count בפיו bifiv. However, we do find there are cases where the תורה Torah speaks of ספירה sefirah where it doesn't mean you need to actually count. ואין כן ve-ein kein וספר לו ve-safar lo בזב be-zav or וספרה לה ve-safrah lah בזיבה be-zavah שאם רצו she-im ratzu עומדים omdim בטומאתם be-tumosom. If one remains טמא tamei he can. There's no מצוה mitzvah to actually count, just means שלא ישכחו shelo yishkechu they should keep track. If I'm not mistaken, is it the של״ה Shelah that says that there is a מצוה mitzvah of counting בפה be-peh that the זב zav and זבה zavah are meant to count, but we don't count, a ספירה בפה sefirah be-peh, we don't know of something like that. I'm not sure, maybe it's the נודע ביהודה Noda Biyehuda the סדר seder about I think the של״ה Shelah that אוהב ohev פסוק pasuk says in קהלת Koheles, אוהב כסף לא ישבע כסף ohev kesef lo yisba kesef, person has lots of money, he wants even more. So he said about the של״ה Shelah, אוהב מצוות לא ישבע מצוות ohev mitzvos lo yisba mitzvos, he loved מצוות mitzvos so much that he was never satiated with enough מצוות mitzvos, he added a מצוה mitzvah which doesn't really exist. In any case, with respect to ספירה sefirah of יובל Yovel, so the רמב״ן Ramban seems to have a bit of a ספק safek. וכן ספרת לך ליובל שתזהר במספר שלא תשכח ve-chein safarta lecha le-Yovel she-tizaher be-mispar shelo tishkach. However, in תורת כהנים Toras Kohanim, וספרת לך בבית דין ve-safarta lecha be-veis din. ולא ידעתי ve-lo yadati אם לומר im lomar the רמב״ן Ramban says, I'm not sure, אם לומר שהוא בית דין הגדול חייבין לספור שנים ושמטות בראש כל שנה וברכה להן כמו שנעשה בספירת העומר im lomar she-hu beis din ha-gadol chayavin lispor shanim ve-shmmitos be-rosh kol shanah u-veracha lahen kemo she-naaseh bi-sfiras ha-omer או לומר שיזהרו בית דין במנין ויקדשו שנת החמישים o lomar she-yizharu beis din be-minyan ve-yekadeshu shnas ha-chamishim. As respects the counting of יובל Yovel years, he's not sure that perhaps there is a מצוה mitzvah on בית דין beis din to actually count the years. Okay. The רמב״ן Ramban points out that this counting spans from קציר שעורים ketzir seorim and lasts until קציר חיטים ketzir chitim. Okay, skipping to פסוק יז pasuk yud-zayin חמץ תאפינה chametz teafeinah. Why do we bring the שתי הלחם shtei ha-lechem from חמץ chametz on שבועות Shavuos? So חמץ chametz of course is something which reminds us of the תודה todah that had bread that has חמץ chametz. Says רמב״ן Ramban פסוק יז pasuk yud-zayin, we're in פרק כג פסוק יז perek caf-gimmel pasuk yud-zayin, צוה הכתוב שתהיינה חמץ לפי שהן תודה לה׳ tzivah ha-kasuv she-tehyenah chametz lefi she-hein todah la-Hashem. תודה todah on what? כי חוקות קציר שמר לנו ki chukos katzir shamar lanu for הקדוש ברוך הוא Hakadosh Baruch Hu providing us with food, with the agricultural cycle functioning augmentally. ובקרבן תודה יבוא לחם חמץ u-be-korban todah yavo lechem chametz. Okay. The רמב״ן Ramban is somewhat mystical, but in the end he also points out והנה בחג השבועות שהוא יום מתן תורה היה הקרבן בדין תודה ve-hineh be-chag ha-shavuos she-hu yom matan Torah hayah ha-korban be-din todah. So he seems to indicate that the קרבן תודה korban todah on שבועות Shavuos is also for the agricultural bounty, but also that which הקדוש ברוך הוא Hakadosh Baruch Hu gave us the תורה Torah. Okay. פסוק כד pasuk caf-dalet יהיה לכם שבתון yihyeh lachem shabbason. This is somewhat of a famous רמב״ן Ramban. He cites a מדרש midrash that says about five lines in, פסוק כד pasuk caf-dalet: אין לי אלא דברים שהם משום מלאכה דברים שהם משום שבות מנין תלמוד לומר ושמרתם את היום הזה להביא דברים שהם משום שבות יכול אף חולו של מועד יהא אסור משום שבות וכו׳ ein li ela devarim she-heim mishum melachah devarim she-heim mishum shevus minayin talmud lomar u-shmartem es ha-yom hazeh lehavi devarim she-heim mishum shevus yachol af cholo shel moed yehey assur mishum shevus ve-chulei. So he says no. והנה ידרשו שבתון שתשבות בו לגמרי אפילו דברים שאינם אבות מלאכה ותולדותיהן ve-hineh yidreshu shabbason she-tishbos bo legamrei afilu devarim she-einan avos melachah ve-toldoseihen. ולא נתבאר לי זה ve-lo nisbaer li zeh. So something strange over here. The מדרש midrash says that we learn from שבתון shabbason that even things which are not actual מלאכות melachos, still one needs to be careful. Okay. What's so strange about that? Well, we're familiar with the concept of אסמכתא asmachta in which the משנה Mishnah, the ברייתא Braisa will דרשן darshan that something is אסור assur or you have to do something, and the ברייתא Braisa won't always tell us it's a דין דרבנן din derabbanan. But you don't find that the ברייתא Braisa will say that we learn from a פסוק pasuk that you can't do, that there's a certain איסור דרבנן issur derabbanan which you have to keep. The ברייתא Braisa won't state explicitly that that which we're דרשן darshan from the פסוק pasuk is an איסור דרבנן issur derabbanan. The ברייתא Braisa will כאילו ke-ilu whenever normally speaking when the ברייתא Braisa when you have an אסמכתא asmachta, so the ברייתא Braisa will make it sound like it's a דין דאורייתא din de-oraisa. But over here the ברייתא Braisa says how do you know where do we have a source in the תורה Torah that even things which are not מלאכה melacha, i.e. things which are דרבנן d'Rabbanan are still אסור assur on יום טוב Yom Tov and שבת Shabbos? That is strange. So he suggests, he has the following interpretation: ונראה לי V'nireh li, skipping a number of lines, ונראה לי שהמדרש הזה לומר V'nireh li shehamidrash hazeh lomar. The basic idea is that שבתון shabbason is coming to tell us that even things which are not explicit, which are not straight out מלאכות melachos, nevertheless, there's a concept דאורייתא d'Oraisa of שבת Shabbos being a day with this special, with a special nature to it, a nature of a day of rest. And so certain things which the תורה Torah didn't explicitly state but nevertheless, and they're תקנות חז\"ל takanos Chazal, but the תקנות חז\"ל takanos Chazal which are giving expression to the concept of שבת Shabbos being a day of rest. So it's a דאורייתא d'Oraisa concept of שבת Shabbos being a day of rest not only from מלאכה melacha, but also a day in which one isn't involved with business. And therefore חז\"ל Chazal came along and the פסוקי נביאים psukei nevi'im come along and give us some of the details. So on one hand, it is a דין דאורייתא din d'Oraisa, but on the other hand the תורה Torah itself didn't formulate those and left that up to חז\"ל Chazal. ונראה לי שהמדרש הזה לומר שנצטוינו מן התורה להיות לנו מנוחה ביום טוב אפילו מדברים שאינן מלאכה. לא שיטרח כל היום למדוד התבואות לשקול הפירות והמתנות ולמלא חביות יין V'nireh li shehamidrash hazeh lomar shenitzvinu min haTorah lihyos lanu menucha beyom tov afilu midvarim she'einan melacha. Lo sheyitrach kol hayom limdod hatvu'os lishkol haperos vehamatnos ulemaleh chavi'os yayin and also הכלים hakailim וכמה אבנים vekama avanim מבית לבית mibayis lebayis וממקום למקום umimakom lemakom and if you have a city that has an עירוב eruv around it, so then you could also load your donkeys and pack your stores and sell your wares. After all, מקח וממכר mekach umemkar is only דרבנן d'Rabbanan and we have writing down to do, so have your local גוי goy do that, probably get some app to record all the what's-it-calleds and so שבת Shabbos could be business as usual חס ושלום chas veshalom. So therefore comes along the תורה Torah and says לכן אמרה תורה שבתון שיהיה יום שביתה ומנוחה לא יום טורח lachen amra Torah shabbason sheyihyeh yom shevisa umenucha lo yom torach. So it could be that over here when the מדרש Midrash says that it's אסור assur even to be involved in שבותין shvusin, maybe the correct pronunciation's not שבות shvus, שבות shvus normally refers to דין דרבנן din d'Rabbanan, but rather שבות shvos, things associated with שבות shvos. And this פירוש perush has הסכמה askama from whom? The רמב\"ן Ramban. רמב\"ן Ramban says וזה פירוש טוב ויפה vezeh perush tov veyafeh. So he's excited about this פשט pshat. He thinks he's pretty convinced that this is the right פשט pshat. Okay. So he says that מלאכה melacha on שבת Shabbos, מלאכה melacha, actual מלאכה melacha is a לאו lav and כרת kares, but טורח torach and עמל amal is an עשה asei. So hey, when your parents told you don't do something because it's not שבתדיק shabbosdig and you thought they can't really think of why it's אסור assur, there's such a concept. There's a concept of something not being שבתדיק shabbosdig. He does point out that also with respect to שביעית shevi'is, the תורה Torah has a similar term and that says that you're not allowed to do things which are against the spirit of שביתה shevisa. Whether this would serve as a source for not trying to circumvent שביעית shevi'is through היתר מכירה heter mechira, that I don't know. Okay. In any case, זכרון תרועה zichron teruah. And the תורה Torah speaks of ראש השנה Rosh Hashana being זכרון תרועה zichron teruah. So רש\"י Rashi says that meant to mention the פסוקים psukim. I meant to mention the פסוקים psukim associated with זכרונות zichronos and presumably also מלכויות malchuyos and שופרות shofros. But the רמב\"ן Ramban says that's incorrect. Mentioning the פסוקים psukim, that's a דין דרבנן din d'Rabbanan. After all, the גמרא Gemara says if a person has a choice of going to a שול shul where they know how to blow but don't know the תפילות tfilos, or they know the תפילות tfilos but don't know how to blow, then the גמרא Gemara, the פסוק pasuk, the גמרא Gemara says you go to the place where they blow and the גמרא Gemara says that's obvious. Blowing is דאורייתא d'Oraisa and the פסוקים psukim are דרבנן d'Rabbanan. So how could you say that, how could רש\"י Rashi say that זכרונות zichronos means to recite the פסוקים psukim? Okay. There are answers given for רש\"י Rashi, but that's the רמב\"ן's Ramban's קשיא kasha on רש\"י Rashi. So what does זכרון תרועה zichron teruah mean? So says רמב\"ן Ramban, אבל זכרון תרועה כמו יום תרועה יהיה לכם, יאמר שנריע ביום הזה ויהיה לנו לזכרון לפני ה' Aval zichron teruah kmo yom teruah yihyeh lachem, yomar shena'ari'a bayom hazeh veyihyeh lanu lezikaron lifnei Hashem. We are remembered in front of God by our blowing. That's what זכרון תרועה zichron teruah means. Okay. The רמב\"ן Ramban points out that it's not explicit in the תורה Torah that ראש השנה Rosh Hashana is a day of judgment, but the fact that we're meant to blow and the fact that we have this day of being remembered shortly before the day of דין din, that's partially what indicated to חז\"ל Chazal that it's on ראש השנה Rosh Hashana we are judged and therefore we want to be remembered, want to be remembered in a positive light. In front of God. Okay, skipping to כז Kaf Zayin אך בעשור לחודש Ach BeAsor LaChodesh. I can't see in my printed text כו Kaf Vav or כז Kaf Zayin? אך בעשור לחודש Ach BeAsor LaChodesh. So what's the אך Ach for? So רש\"י Rashi says כל אכין ורקין הם מיעוטין Kol Achin VeRakin Hem Miutin יום הדין מכפר לשבים ואינו מכפר על שאינם שבים Yom HaDin Mechaper Lashavim VeEino Mechaper Al SheEinam Shavim. The רמב\"ן Ramban says על דרך הפשט Al Derech HaPshat that אך Ach always means אכן Achein, indeed. Indeed there will be a day of, it's like a promising, indeed there is כפרה kapparah that's found on יום כיפור Yom Kippur. And the רמב\"ן Ramban פסוק כח pasuk kaf chet בעצם היום הזה be'etzem hayom hazeh says the Torah emphasized בעצם היום הזה be'etzem hayom hazeh by יום כיפור Yom Kippur to indicate that even if there's no שעיר המשתלח se'ir hamishtale'ach, the very fact that it's יום כיפור Yom Kippur, that's a מכפר mechaper. He points out that it also uses בעצם היום הזה be'etzem hayom hazeh in a couple of other places also by שבועות Shavuos, יום כיפור Yom Kippur, and the איסור חדש issur chadash. So by יום כיפור Yom Kippur we said to indicate that even when there's no קרבן korban. By שבועות Shavuos to indicate that שבועות Shavuos exists even without the עומר omer, if we didn't bring the קרבן עומר korban omer, nevertheless there's still the הלכה halacha of שבועות Shavuos. And with respect to איסור חדש issur chadash, the איסור חדש issur chadash exists also בזמן הזה bazman hazeh and the היתר heter to have the new grain is permissible from that time even though the קרבן עומר korban omer is not brought. Okay, skipping to פסוק לו pasuk lamed vav עצרת היא atzeres hi עצרת היא atzeres hi. So there there's a section that's largely kabbalistic, but there he has a famous line where he says that the days in between פסח Pesach and שבועות Shavuos, the ימי הספירה yemei hasfirah, the days of the עומר omer, are like days of חול המועד chol hamoed. He says והימים הספורים בינתיים VeHaYamim HaSfurim Beintayim in the middle of פסוק לו pasuk lamed vav, says the second half of that piece, והימים הספורים בינתיים vehayamim hasfurim beintayim between פסח Pesach and שבועות Shavuos are כחולו של מועד ke'cholo shel moed בין הראשון והשמיני בחג bein harishon vehashmini bachag ויום מתן תורה שבו עשו חגיגה גדולה ודבר השם מתוך האש VeYom Mattan Torah Shebo Asu Chaggigah Gedolah VeDavar Hashem MiToch HaEsh ולכן יקראו רז\"ל VeLachen Yikre'u Razal בכל מקום חג השבועות עצרת bechol makom Chag HaShavuot Atzeres כי הוא כיום או כיום שמיני של חג שקראו הכתוב כן Ki Hu KeYom O KeYom Shmini Shel Chag SheKera'o HaKatuv Ken. So עצרת Atzeres in the Torah is used with respect to שמיני עצרת Shmini Atzeres. עצרת Atzeres in חז\"ל Chazal is used with respect to שבועות Shavuos. He says that חז\"ל Chazal, they're sort of comparing שבועות Shavuos to שמיני עצרת Shmini Atzeres, that just as שמיני עצרת Shmini Atzeres comes after the חול המועד chol hamoed days, so also שבועות Shavuos is coming after the ספירה sfirah, that the ספירה sfirah is like חול המועד chol hamoed. What exactly he means by that, that's again it's a kabbalistic section so that we're not responsible for. Okay, פרי עץ הדר pri eitz hadar. The אתרוג esrog is referred to as פרי עץ הדר pri eitz hadar. Why is it referred to as פרי עץ הדר pri eitz hadar? So רש\"י Rashi surprisingly uses the דרשה drasha of הדר באילנו משנה לשנה Hadar Be'ilano MiShanah LeShanah. פרי עץ הדר pri eitz hadar, the suffix has a דגש dagesh in the ד dalet, that פרי עץ pri eitz that's דר באילנו dar be'ilano, after all an אתרוג esrog hangs around on the tree and grows משנה לשנה mishanah leshanah, does it grow משנה לשנה? Just hangs out on the tree. I don't know. Whatever. Anyway. So the אבן עזרא Ibn Ezra says הדר hadar is מלשון milashon beauty. And the רמב\"ן Ramban agrees with the אבן עזרא Ibn Ezra, but he takes it a step further. He says why is an אתרוג esrog called an אתרוג esrog? So the word אתרוג esrog is associated with desire. נחמד למראה nechmad lamareh by the עץ הדעת eitz hadaas, the תרגום targum is דמרגג למחזי demargag lemechzei. So אתרוג esrog is an Aramaic word associated with desire. So what's the Hebrew word for אתרוג esrog? The Hebrew word for אתרוג esrog is the word הדר hadar. So the name of the fruit and also the name of the tree is the pretty tree. It's not just that the fruit happens to be pretty, but the name of the fruit and the name of the tree is the pretty tree. So ולקחתם לכם u'lekachtem lachem, take the fruit of a pretty tree, i.e., take the fruit of an אתרוג esrog. Okay. The רמב\"ן Ramban assumes that לפי פשוטו של מקרא lefi pshuto shel mikra, so all you need is one אתרוג esrog, one הדס hadas, one ערבה aravah, and one לולב lulav, like is the שיטה shitta of רבי Rebbi. רבי עקיבא Rabbi Akiva. Supposedly on the coins of בר כוכבא Bar Kochba that they found, so they had over there you have to really figure out what's on the coins, but at least according to one way of looking at the coins, then you only have one הדס hadas and one ערבה arava. Somebody said, ah, what an עם הארץ am ha'aretz! But said, no, רבי עקיבא Rabbi Akiva and שמעון Shimon and בר כוכבא Bar Kochba they were somewhat connected, right? רבי עקיבא Rabbi Akiva thought that בר כוכבא Bar Kochba perhaps was the משיח Mashiach, so it's not a פלא pele. Okay. In any case, כי בסכות השבתי את בני ישראל ki basukkot hoshavti et bnei Yisrael, so he cites the מחלוקת machloket was it ענני כבוד ananei kavod or סכות ממש sukkot mamash, and he sides with the opinion, he thinks that פשוטו של מקרא peshuto shel mikra is ענני כבוד ananei kavod. Some suggest because the תרגום ירושלמי Targum Yerushalmi פירוש perush he says because it says כי בסכות ki basukkot, not בסכות besukkot, sounds like special סכות sukkot. And he says that there are פסוקים pesukim that speak of the ענן anan was associated with the Jewish people, he says that ענן anan and that's the סכות sukkot which we're commemorating. Okay, what's the idea of סכות sukkot being the time of year that it is? He says in the middle of פסוק מג pasuk mem gimmel: והנה צוה בתחלת ימות החמה בזכרון יציאת מצרים בחדשו ומועדו וצוה בזכרון הנס הקיים שנעשה להם כל ימי עמידתם במדבר בתחלת ימות הגשמים v'hinei tziva bit-chilat y'mot hachama b'zichron yetziat mitzrayim b'chodsho u'mo-ado v'tziva b'zikaron hanes hakayam shena'asa lahem kol y'mei amidatam bamidbar bit-chilat y'mot hageshamim. So what the רמב\"ן Ramban might be saying, maybe this is reading too much into the רמב\"ן Ramban, but he says the Torah gives us the holiday of פסח Pesach which is commemorating our יציאת מצרים yetziat mitzrayim, but then at the polar time of year, the time of year that's furthest in time from פסח Pesach, i.e., סכות Sukkot, so there also the Torah tells us to remember יציאת מצרים yetziat mitzrayim so as to indicate that הקדוש ברוך הוא Hakadosh Baruch Hu's providing for us is something that was throughout the year, was a constant. And that's perhaps what he means when he says וצוה בזכרון הנס הקיים שנעשה להם כל ימי עמידתם במדבר בתחלת ימות הגשמים v'tziva b'zikaron hanes hakayam shena'asa lahem kol y'mei amidatam bamidbar bit-chilat y'mot hageshamim. Okay. So that's למאן דאמר leman d'amar סכות sukkot ענני כבוד ananei kavod. What about למאן דאמר leman d'amar סכות ממש sukkot mamash? So the רמב\"ן Ramban addresses two issues. למאן דאמר leman d'amar סכות ממש sukkot mamash, why is it at that time of year and what is it that we're commemorating altogether? So says רמב\"ן Ramban that it's then החלו לעשותם בתחלת החורף מפני הקור כמנהג המחנות לכן צוה בהן בזמן הזה hechilu la'asotam bit-chilat hachoref mipnei hakor k'minhag hamachanot lachen tziva bahen bazman hazeh. Okay. Now what are we remembering, what are we commemorating למאן דאמר leman d'amar סכות ממש sukkot mamash? וזכרון שידעו ויזכרו שהיו במדבר לא באו בבית וישוב לא מצאו ואם שנה והשמש היה עמהם לא חסרו דבר v'zikaron sheyidu v'yizk'ru shehayu bamidbar lo ba'u b'bayit v'yishuv lo matza-u v'im shana v'hashemesh haya imahem lo chasru davar, דהיינו dahino, the רמב\"ן Ramban seems to indicate it's not that the סכות ממש sukkot mamash in of themselves were of significance, but rather when we remember their dwelling in סכות sukkot we ask ourselves, why סכות sukkot not regular houses? Because they didn't have regular houses. Why not? Because they were traveling, they were not in the middle of civilization, they were in nowhereville. So how did they survive, we ask ourselves, in the מדבר midbar? Answer, that הקדוש ברוך הוא Hakadosh Baruch Hu was providing everything for them. So what we're meant to remember is that הקדוש ברוך הוא Hakadosh Baruch Hu was providing for them, the way we remember that is by remembering that they were not in the middle of civilization, something which we realize when we keep in mind that they dwelt in סכות sukkot. Okay. Skipping to ויצא בן אשה ישראלית vayetze ben isha yisraelit. Okay, here's a famous רמב\"ן Ramban. It says that this מגדף megadef was בתוך בני ישראל betoch bnei Yisrael. What does בתוך בני ישראל betoch bnei Yisrael mean? So מלמד שנתגייר melamed shenitgayer. So over here the רמב\"ן Ramban discusses, one second, one second, מלמד שנתגייר melamed shenitgayer but his mother was Jewish. So why was there a need for גירות gairut? So says רמב\"ן Ramban, אין הכי נמי ein hachi nami, there wasn't. מלמד שנתגייר melamed shenitgayer just means that he followed his mother, he was נתגייר nitgayer together with the rest of the Jewish people at הר סיני Har Sinai, but not that he had a special גירות geirus. That's רמב\"ן Ramban. However, he cites the צרפתים Tzarfatim, the בעלי התוספות Ba'alei Hatosafot who say that there was a need for גירות gairut because after all, after all, this event took place before מעמד הר סיני Ma'amad Har Sinai, and before מעמד הר סיני Ma'amad Har Sinai we didn't have the status of the Jewish people, we had the status of גוים goyim. By גוים goyim then the nationality follows the father, not the mother. And therefore there was a need for גירות gairut. So again, בתוך בני ישראל betoch bnei Yisrael the מדרש Midrash says that he was מתגייר mitgayer. So was there a need for גירות gairut? So says רמב\"ן Ramban, no, there was no need for גירות gairut because after all he was Jewish anyway. Say the בעלי התוספות Ba'alei Hatosafot, well one second, that which you follow the mother, that's after מתן תורה Matan Torah. Before מתן תורה Matan Torah then we didn't have the status of the Jewish people and therefore... like גויים Goyim and if a מצרי Mitzri marries an American, then the ולדא valda has a דין din of a מצרי Mitzri. You follow? והולכת הלכה אחר הזכר ve-holeches halacha achar hazachar. And the רמב\"ן Ramban says that's wrong. Why is that wrong? Because after all, from the time of the אבות Avos, we were no longer connected to the גויים Goyim. Says the רמב\"ן Ramban, ואין דעתי כך ve-ein daati kach, a few lines before the end of the piece, כי מעת שבא אברהם בברית היו ישראל והגוים לא יתחשבו Ki me-eis she-ba Avraham bibris hayu Yisrael vehagoyim lo yischashvu. And he brings a ראיה raya. So you have a running מחלוקת machlokes, this appears in a number of places, this מחלוקת machlokes between the רמב\"ן Ramban, חכמי ספרד Chachmei Sefard and חכמי אשכנז Chachmei Ashkenaz, to what extent do we assume that we had the status of a special people already from the time of the אבות Avos, that's what the רמב\"ן Ramban assumes, or to a large extent we had the status of גויים Goyim. Okay, the פסוק pasuk says that the Jewish people, they punished the מגדף Megadef, בני ישראל עשו כאשר צוה ה' את משה Bnei Yisrael asu ka-asher tziva Hashem es Moshe. So says the רמב\"ן Ramban, the main point is, take a look last few lines in the רמב\"ן Ramban on the פרשה Parsha, ואחר כן חזר ואמר בני ישראל עשו כי טעם הכתוב לומר כי כאשר דבר משה אל בני ישראל הוציאו את המקלל אל מחוץ למחנה וירגמו אותו ועשו כן בני ישראל לשמור ולעשות כאשר צוה ה' את משה לא לשנאת בן המצרי שנולד מישראלית אלא לבער הפגום מתוכם Ve-achar kein chazar ve-amar Bnei Yisrael asu ki taam hakatuv lomar ki ka-asher diber Moshe el Bnei Yisrael hotziu es hamekalel el michutz lamachaneh vayirgamu oso va-asu kein Bnei Yisrael lishmor velaasos ka-asher tziva Hashem es Moshe lo lesinas ben ha-Mitzri she-nolad mi-Yisraelis ela levaer ha-pagum mitocham. They didn't do it because they hated the guy, they did it because that was the מצוה mitzvah. A person enjoys a מלחמת מצוה milchemes mitzvah too much, that's not a good sign. When a person needs to kill, he needs to kill, but shouldn't do it because it's a really cool thing to gun people down. Okay, to review some of the things which we've seen רבותי Rabosai, so says the רמב\"ן Ramban, we find in a number of places that the תורה Torah commands us not to cause children to violate עבירה aveira, our children or other children for that matter, להזהיר גדולים על הקטנים lehazhir gedolim al haktanim. And even though קטן אוכל נבלות אין בית דין מצווין להפרישו katan ochel neveilos ein Beis Din metzuvin lehafrisho, we're not allowed to feed them בידים beyadayim something which is אסור assur. And over here we're not allowed to be מטמא metamei them בידים beyadayim. And we mentioned the תוספות Tosafos opinion that over here the תורה Torah is more מחמיר machmir than other places. Normally you don't need to stop a child who is doing an עבירה aveira on his own, over here there is an obligation. Okay, the תורה Torah indicates that that which the כהנים Kohanim have special מצוות mitzvos not meant to be מטמא metamei is due to their importance. The רמב\"ן Ramban says that there's also a לאו הבא מכלל עשה lav haba miklal asei and also an עשה asei on a כהן גדול Kohen Gadol marrying a בעולה beulah. We explained what is the connotation of חרום charum, why he's given why it's given that word. Okay, the רמב\"ן Ramban explained that אותו ואת בנו oso ve-es beno is נוהג noheig by the mother and not by the שור shor, the father. ונקדשתי בתוך בני ישראל Venikdashti besoch Bnei Yisrael, our obligation to be מוסר נפש moseir nefesh due to the fact we're meant to be עבדים avadim of הקדוש ברוך הוא ha-Kadosh Baruch Hu. The רמב\"ן Ramban explained that מקרא קודש mikra kodesh means a calling together, a gathering, or alternatively a special happening or event. According to the first פשט pshat, then there's a מצוה דאורייתא mitzvah de-Oraisa of gathering together for תורה Torah, for תפילה tefillah, for הלל Hallel on יום טוב Yom Tov. The רמב\"ן Ramban explained that the מצוה mitzvah of ספירה Sefirah is on every individual, not just to keep track, but וספרתם לכם usefartem lachem just means to keep track. He has a ספק safek by the counting of יובל Yovel whether it's a מצוה mitzvah on בית דין Beis Din to actually count. Okay, the חמץ chametz on שבועות Shavuos by the שתי הלחם shtei halechem is associated with a קרבן תודה korban todah, a תודה todah for the agricultural bounty and תודה todah for the תורה Torah. There's a concept of שבתון shabbaton that the מדרש Midrash says is coming to include things which are not מלאכות melachos. So what does that mean, things which are not מלאכות melachos, things דרבנן drabbanan? So you have a פסוק pasuk telling you you have to observe things דרבנן drabbanan? Says the רמב\"ן Ramban the פשט pshat is that the תורה Torah wants שבת Shabbos to have a special atmosphere and that atmosphere is attained not by simply refraining from doing מלאכות melachos, but also from not being involved in business as usual, not being involved in טרחה tircha. So the תורה Torah didn't spell out the details, that's something which is spelled out a little bit in נ\"ך Nach, spelled out more by חכמים Chachamim, but those are things although the details are stated by דרבנן drabbanan, but the basic concept itself is דאורייתא de-Oraisa. Where else do we have חז\"ל Chazal spelling out certain details of a general principle discussed by the תורה Torah? You guys were at the שיעור כללי shiur klali a number of days ago, and the by במוצאי שבת bemotzaei shabbos and קדושים תהיו Kedoshim Tihyu and things of the sort, and ברכה bracha whatever בקיצור bekitzur and the okay. הרמב\"ן Haramban explains why the תורה Torah uses the word בעצם היום הזה be'etzem hayom hazeh by various מועדים moadim, pointed out that the days of ספירה Sefira like days of חול המועד Chol HaMoed, the word הדר hadar, an אתרוג esrog, the word אתרוג esrog is the Aramaic for הדר hadar and פרי עץ הדר pri etz hadar is a fruit of a pretty tree. The name of the tree is a beautiful tree, that's the title of the tree. Okay. סוכות Sukkos he cited the מחלוקת machlokes of ענני כבוד ananei kavod or סוכות ממש sukkos mamash. ענני Ananei why סוכות sukkos this time of year? So if it's ענני כבוד ananei kavod then we'll assume that the תורה Torah is reminding us that הקדוש ברוך הוא Hakadosh Baruch Hu's protection of the Jewish people was constant, not only when we actually left מצרים Mitzrayim but throughout the year. If it's סוכות ממש sukkos mamash then this is the time when the Jewish people were starting to get cold because of the elements, they needed to build a סוכה sukkah. What's the significance of having the סוכה sukkah למאן דאמר le'man de'amar סוכות ממש sukkos mamash? So the idea is to remember that we weren't in the middle of civilization, nevertheless הקדוש ברוך הוא Hakadosh Baruch Hu provided for us. הרמב\"ן Haramban had a מחלוקת machlokes between himself and the צרפתים Tzorfasim whether there's an actual need for גירות geirus by the מגדף megadef which is basically a מחלוקת machlokes to what extent did we have the status of the Jewish people already before מעמד הר סיני me'amad har Sinai. הרמב\"ן Haramban says that yes, and therefore there was a דין din he followed the mother and no need for proper גירות geirus and צרפתים Tzorfasim argue. Okay, have a wonderful שבת Shabbos. יישר כח yasher koach. Thank you.