Transcript

What we saw last time the Ramban, after explaining how the imperative of Kedoshim Tihyu precludes what otherwise could have materialized that a person could be naval b'reshut hatorah and again we tried to understand what the concept is, how it means not only that a person could do things which are not assur, but how it would have made a caricature of all of Torah. Then the Ramban says, and it's difficult to exaggerate the importance of this line. Very difficult to, if at all possible, to exaggerate the importance. וכן דרך התורה לפרט ולכלול בכיוצא בזה. What the Ramban is basically doing is extending a concept that without the Ramban, perhaps we would have, hopefully we would have at least minimally recognized it in a more circumscribed context as follows. Torah is nitzchus. Nitzchus of Torah doesn't only mean that the Torah doesn't change. It doesn't only mean that the words from Bereishit to L'einei Kol Yisrael don't change. It doesn't only mean that what the Torah said is mutar doesn't change to assur, what the Torah says is assur doesn't change to mutar. Nitzchus hatorah means the Torah is applicable in every day and age. It doesn't mean that Torah nitzchus in that, you know, it will be put in a case in a museum and l'netzach nitzachim, the Sefer Torah will look the same. Nitzchus hatorah means that it's applicable. You see I think in the Yud Gimmel Ikkarim when the Rambam talks about nitzchus hatorah, he talks about when he talks about Torah min hashamayim, he doesn't only say Torah is min hashamayim, he says the Torah we have today is min hashamayim. Because vos tug mir, what's the significance of the fact that there's a Torah min hashamayim if we don't have it today? Torah min hashamayim means Hakadosh Baruch Hu gave a davar nitzchi. Davar nitzchi means A, לא תשכח מפי זרעו, but B, it also means that it's to be implemented and to be lived and to be followed in every day and age. But how is that possible? I don't understand. In the Torah talks about dinei nezikin in terms of shor, it talks about avedah in terms of shor v'chamor. Most of us nowadays, my apologies to any farmers in the oilam, no offense intended, but most of us don't come across too many shvarim or too many chamorim in our lives anymore. Most of our shailos in terms of nezikin are probably more in terms of rachmana litzlan damage done by a car rather than by a shor. So how is halacha, how is Torah then nitzchus? And the realities to which we have to apply Hilchos Shabbos are not the realities either that existed at the time of Matan Torah or that existed in the times of Rabbeinu Hakadosh or Ravina and Rav Ashi. So the answer we all know is because מה ענין שמיטה אצל הר סיני, that just as שמיטה כללותיה פרטיה ודקדוקיה ניתנו מסיני, halacha consists of klalim, not just pratim and dikdukim. It has pratim and dikdukim which are also indispensable, but halacha consists of klalim. Halacha has principles. Is that ketivah, isn't that... isn't that ketivah? So the point is Halacha isn't... isn't just pratim and dikdukim. It's not just if... if... if... if a shor does such and such so then the ba'al hashor has to pay. It's that also, but... but that's the application of an underlying principle... principles of Nizkei Mamon. And it's the fact that the Torah is not only pratim, but Torah is also klalim which makes possible and... and ensures the fact that... that Torah is nitzchis. A Torah which was only consisted of pratim and dikdukim wouldn't be nitzchis because when... when... when the reality of the world changes, so then there would be no way to... to apply... to apply Torah. I think the Shach, the Ketzos, the Chazon Ish who's... he's reacting to... maybe to a Shach in... in... in the context of... would... outside of let's say taxes and... and other areas where Dina D'malchuta Dina does apply. Let's say there's an area where the Torah doesn't say anything. So is the default position Dina D'malchuta? So the Chazon Ish says there's no such thing. The Torah has what to say about everything. Whatever the shayla is, the Torah has what to say about it. I... you... you... you look in... in Shulchan Aruch, you look in... you look in Chumash, you look in Mishnais, you don't see anything. No, you don't see this little exact case. If you're looking for the prat, you don't see the prat. But... but that's why and... and that's why in learning the... it's... of course there's סוגיא שמעתתא אליבא דהלכתא, but... but what's most nitzchus of the Torah are... are the klalim shelo because it's the klalim shelo which... which allow it to be... applied and implemented in... in all situations. What our Ramban is now telling us is that that idea of lifrot v'lichlol is not only true in Hilchos Shabbos that the specific examples of לא תבערו אש בכל מושבותיכם that... that boy scouts need to practice their rubbing of sticks together and making fires on days other than Shabbos and for that matter days other than... other than Yom Tov. There are principles of what meleches havara is, based on which one can understand which electric lights are esh and which electric lights are... are... are not esh. But it's... it's not only in... in... in those areas of Halacha that there are klalim. In terms of values, in terms of principles of conduct bein adam l'chaveiro, in terms of what's Shabbosdik and what's not Shabbosdik, so here too דרך התורה לפרוט ולכלול. And... and that's why when... when we said at the outset that... that it's difficult if possible, very difficult if at all possible to exaggerate the importance of this Ramban, is because this idea of the Ramban is responsible for nitzchiyus hatorah. Without... without such klalim, so then Torah isn't... isn't nitzchis. Torah isn't nitzchis. So the Torah told me what foods to eat and what foods not to eat, but... but how should I conduct myself with kosher food? The Torah didn't say anything. So there are... there are... absent this idea of the Ramban, without understanding, without recognizing this idea of the Ramban or maybe in the Rambam's system there's something else that... that plays this role. Maybe it's not the pasuk Kedoshim Tihyu, but but in everyone's system, the Torah provides this because this is the nitzchiyus hatorah is in these mitzvos. And again, nitzchiyus hatorah in the sense that the Torah applies to all situations in... in all times. And it's only because דרך התורה לפרוט ולכלול that that's true. And it's true not only in Hilchos Shabbos, it's true everywhere in Halacha. It's true in in in all in all bein adam l'chaveiro. That's what ve'asisa hayashar vehatov Ramban says. It's true in in in the moderate life of of self-discipline that a person which is relevant to every area of behavior kedoshim tihyu. Sometimes wherever this comes from, but wherever it comes from, sometimes people say, "Show me where it says that this is assur. Show me where it says," and then you know they cross the t's and dot the i's of the exact exact situation that they're talking about. Show me where it says that it's assur. And that's exactly what this Ramban is saying is that that's impossible because we're finite, we're limited. The Torah can't and therefore doesn't have in a pratiyisdika sense every situation. And there are many and and most situations therefore are not are not covered by the lifrat in the Torah. Most situations are covered by the lichlal in the Torah. The question is, are there principles, are there values that are relevant and and applicable here? And the answer to that always is yes and what are they? What what what are they? Not show me where where it says that on a Thursday when I'm wearing a blue suit, I shouldn't slam the door in your face. Where does it say that in Shulchan Aruch? Ayno b'Shulchan Aruch. Ayno b'Shulchan Aruch. Ayno b'Shulchan Aruch. אינו במפורש בשולחן ערוך not to do that. There there was once someone, not one of the more distinguished talmidim in in the Rav's shiur who who went into rabbanus and on Yom Kippur gave a drasha in which he quoted the bris hachadasha, what in English is referred to as as the New Testament. So people were understandably and appropriately shocked and dismayed and when they asked him, you know, like how do you do something like that? He said, "I was in the Rav's shiur I don't know how long he was in the Rav's shiur and I never once heard him say not to do that." So that's what this Ramban is is coming to say, דרך התורה לפרוט ולכלול. Not every situation is is explicitly discussed or or addressed. It doesn't it doesn't say anywhere in Shulchan Aruch not to do that in your drasha on on Yom Kippur. And it doesn't say anywhere explicitly not to slam the door in people's faces. But the Torah has what to say about about these situations. That's why this Ramban is so so so distinct. The Ramban has again three three instances of this, of the lifrat v'lichlal. One is our pasuk of kedoshim tihyu. The second is ve'asisa hayashar vehatov. And the third, which is what we want bli neder Hashem yezakeinu the few minutes on now, is וכן בעניין השבת אסר המלאכות בלאו. That's the lifno, right? That's the lifno. The lifno is that the Torah has an issur melacha on shabbos. Again, hagam obviously that that what's a melacha is is as the Chazal say in Chagiga is hararim hateluyim besaar, but but issur melacha and issur melacha sort of as the the defining feature of shabbos is the lifno. וכן בענין השבת אסר המלאכות בלאו והטרחים בעשה כללי shene'emar tishbos. ועוד אפרש זה בעזרת השם. So maybe let's take a little bit at that od afareish, which is in parshas emor. So if you take a look here in it's in the posuk of rosh hashana, right,

עד חמישי פרק כג פסוק כד: דבר אל בני ישראל לאמר בחדש השביעי באחד לחדש יהיה לכם שבתון זכרון תרועה מקרא קדש.

So you have the ramban there, rabosai,

כג כד: יהיה לכם שבתון שיהיה יום שביתה לנוח בו. ואמרו רבותינו שבתון עשה הוא והנה העושה מלאכה ביום טוב עובר בלאו ועשה והשובת בו מקיים עשה.

Interesting. Right. I think I think in in in in learning pirkei avos, I think we commented or some other context, palugta between the rambam and the maharal how to understand the gemara in kiddushin. The gemara in kiddushin says that a person avar... that a person excuse me, yashav velo avar aveira... mitzvah lo saaseh, so a person gets schar. So the rambam understands that to mean that there's a notion of kiyum hamitzvah by lo saaseh the same way as there is by asei. The same way a person is mekayem the mitzvah of the asei of hanachas tefillin by putting on tefillin, he's mekayem the mitzvah of lo saaseh of lo sachal neveila when when you eat lunch and you'll and you'll make a point of eating basar shechuta rather than basar neveila, מקיים לא תאכל נבלה. And the maharal says no, there's no such thing as a kiyum lo saaseh. And what the gemara in kiddushin is talking about is if there's tzaar involved in avoiding a lo saaseh, so then a person will be rewarded for the tzaar that was involved. If a person will be ravenous and and there's a treif restaurant right here, he's got no food, there's a treif restaurant right here, and he walks six miles, even though he's he's ravenous and exhausted, and he walks six miles to get to a kosher supermarket, to get to a kosher restaurant, he's going to get schar for that for that exertion. But lu yehi that there's a kosher restaurant, there's a treif restaurant, he walks into the kosher restaurant, there was no no tzaar involved, he's not going to he's not going to get any schar. I don't know, interesting, what the lashon here of the ramban is והשובת בו מקיים עשה. He doesn't say mekayem lo saaseh. I don't know, maybe that aligns the the ramban with with with the maharal.

והנה העושה מלאכה ביום טוב עובר בלאו והשובת בו מקיים עשה.

Sorry, okay, we just read that. ועל דעתם המועדות כלם, meaning al daas Chazal,

המועדות כלם הוקשו זה לזה, כי לא נאמר שבתון בחג המצות ולא בעצרת.

But we know Chazal say from the posuk of eileh moadei Ha-Shem at the end of the parshas hamoados that the מועדות הוקשו זה לזה. It doesn't say simcha by all the moados either, right? The Torah never says simcha by by chag hamatzos. ואף על פי כן we say, no, but the Torah says simcha, it says it by shavuos, it says it by succos, but the מועדות הוקשו הוקשו זה לזה, so here too.

ובמכילתא ראיתי בפרשת החדש ושמרתם את היום הזה למה נאמר והלא כבר נאמר כל מלאכה לא יעשה בהם. אין לי אלא דברים שהן משום מלאכה דברים שהן משום שבות.

I mean, that's the way we pronounce it, could be it's really supposed to be shvos, but whatever, don't tell anyone. Okay. But the oyben says says says shvos.

דברים שהם משום שבות מנין תלמוד לומר ושמרתם היום הזה להביא דברים שהן משום שבות. יכול אף חולו של מועד יהא אסור משום שבות והדין נותן תלמוד לומר ביום הראשון שבתון. הנה ייחד שבתון לשבות בו לגמרי אפילו מדברים שאינם אבות מלאכות ותולדותיהן.

So this Mechilta seems to be the ultimate tati desasray. It seems to be darshing derabanans from a pasuk. אבל לא נסבר לי maybe שאם תאמר שהוא אסמכתא if you'll say no okay it's an asmachta. There are plenty of dinim derabanan which bederech asmachta are associated with psukim.

מה טעם שיאמר בלשון הזה? כי שבות בלשונם נאמר לעולם על שם דבריהם. והיכי תכן לומר דברים שהן אסורים משום שבות של דבריהם מנין שיהיו אסורים מן הכתוב?

No, when you have an asmachta, the Ramban says דרך האסמכתות לשנו שהן מן התורה. When you have an asmachta, so you associate the din with the pasuk, but you don't sort of announce and broadcast that the din is a din derabanan. Most asmachtos you find, you find the din and the gemara says what's the makor for the din and it quotes a pasuk. And then the rishonim come and tell no, the pasuk is just intended as an asmachta. But over here to begin by saying it's derabanan and then give a pasuk is not the way you find asmachtos, says the Ramban.

לא שיאמרו שדבר זה שהוא מדברי סופרים מנין מן התורה. אבל היה לו לומר דברים שאינן מלאכה מנין לא דברים שהן משום שבות מנין שבות הן דברים שאינן מלאכה מנין תלמוד לומר שבתון. ונראה לי שהמדרש הזה לומר שנצטווינו מן התורה להיות לנו מנוחה ביום טוב.

Again, initially he's only saying it about Yom Tov. Ultimately he is talking about Shabbos as well.

ונראה לי שהמדרש הזה לומר שנצטווינו מן התורה להיות לנו מנוחה ביום טוב אפילו מדברים שאינן מלאכה.

Why? Because if you would if the only governing halacha on Yom Tov or for that matter Shabbos were issur melacha, so then the following could be a person could spend the day as follows:

שיתרח כל היום למדוד התבואות ולשקול הפירות והמתנות ולמלא החביות יין ולפנות הכלים וגם האבנים מבית לבית ממקום למקום.

None of that involves any melacha. There's no issur melacha in any of that. ואם הייתה עמו כפף חומה ודלתות נעולות בלילה, so that there's no issue of hotza'ah,

יהיו עומסים על החמורים ואף יין וענבים ותאנים וכל משא יביאו ביום טוב ויהי השוק מלא לכל מקח וממכר.

I mean what's wrong with buying and selling on Yom Tov? It's assur derabanan, it's a shvus. What's wrong with handling money and paying for something on Shabbos or Yom Tov? bitte, only issur derabanan. There's no issur d'oraissa in any of these things.

ותהא החנות פתוחה והחנווני מקיף והשולחנים על שולחנם והזהובים לפניהם ויהיו הפועלים משכימים למלאכתם ומשכירים עצמם כחול לדברים אלו וכיוצא בהם.

Schar Shabbos is a derabanan. So if the marketplace is going to be working, you're going to need all the workers to be schlepping all the merchandise from place to place.

והותרו הימים טובים האלה ואפילו השבת עצמה שבכל זה אין בהם משום מלאכה. לכך אמרה תורה שבתון שיהא יום שביתה ומנוחה לא יום טורח ממלאכה וזה פירוש טוב ויפה.

Then he goes on to but let's continue. Lo yom torach, lo yom torach. It should be שביתה ומנוחה לא יום טורח. Let's continue.

ואחרי כן ראיתי במכילתא אחריתי דרבי שמעון בר יוחאי ששנו בלשון אחר אין לי אלא מלאכה שחייבין עליה מיתת חטאת מלאכה שאין אתה חייב עליה מיתת חטאת מנין שאין עולין באילן ואין רוכבין על גבי בהמה ולא שטין על פני המים ולא מספקין ולא מטפחין תלמוד לומר כל מלאכה אין לי אלא ברשות במצוה מנין שאין מקדישין ואין מעריכין ואין מחרימין ואין מגביהין תרומות ומעשרות תלמוד לומר שבתון שבותו כעניין זה שנאמר בשני בבות כתוב ביום הכיפורים. ואף על פי שלא באו חכמים כאחת בלשונן ובמדרשיהן שמא לדבר אחד נתכוונו ולהביא אסמכתא לשבות דרבנן.

But here it's quite clear that what the Ramban means by asmachta, again maybe that's what the Ramban always means by asmachta, but what the Ramban means by asmachta he obviously doesn't mean a mnemonic device. He means that if a person measures, not a medida shel mitzvah, but a medida shel chol, a person measures something on Shabbos or Yom Tov he's over an issur d'rabonon. If he does enough of those activities, he's over an issur d'oraissa of Shabbaso. And that's what the Ramban means that the d'rabonons are all anchored, that's what he means להביא אסמכתא לשבות דרבנן, that all the shvussin are anchored in Shabbaso. They're anchored in Shabbaso. L'maise again, if we ask the question, what is a person violating? So the answer is, if he does one shvus for 30 seconds, so he's only violating an issur d'rabonon. At a certain point, at a certain point, it obviously it's it's you can't really point, but but you don't need to exactly when the person crosses the line, but but at a certain point, one would cross the line into d'oraissa territory even though everything a person did was was only was only a shvus.

ומכל מקום יהיה פירוש הפרשה הראשונה כמו שאמרנו שכולן אסמכתות על פירוש שבתון ככה שתהיה לנו מנוחה מן הטורח והעמל כמו שביארנו והוא ענין הגון וטוב מאד. והנה הוסרו המלאכות בשבת בלאו ועונש כרת ומיתה והטרחים והעמל בעשה הזה.

So this is what our Ramban was was cross-referencing, that here too there's the lifnot v'lichlol. But but let's let's let's try to understand here. What's the relationship between the lifnot v'lichlol? What's the relationship between the lifnot v'lichlol? The relationship is that we're supposed to look at the toras pratim, recognize what the core is, what the principle is, what the yesod is, what the value is within these pratim and then that becomes the then based on that, we know what the Torah means in the klal of v'asisa hayoshar v'hatov. We see how the cumulative effect of arayos, how the cumulative effect of machalos assuros is to moderate a person's behavior in in these areas. So mimaile that becomes what the lichlol of kedoshim tihyu is, that that moderation is something that a person has to practice even if what he's dealing with is not machalos assuros, even if it's not any of the list of of arayos. So it's based on our understanding, our recognition of what the the inner core of the pratim is, that then allows us to understand what the lichlol is. So lich'ora based on that, so what is the Ramban telling us that the that the core of issur melacha is? Clearly torach v'amal, right? Because this is an example of lifnot v'lichlol and and what the lichlol the Ramban says is to avoid torach v'amal, so clearly that's what we recognize as the core of the prat in in this case the prat is issur melacha. Here in Emor the Ramban says torach v'amal, our Ramban in Kedoshim said וכן בענין השבת אסר מלאכות בלאו והטרחים בעשה, he only mentions torach, he doesn't mention amal. So the pshutus is is that amal is just being more explicit, but amal is a form of torach. And and really we can reduce it we can reduce it to torach, that the core of the lifnot which is the issur melacha is to... to avoid tircha. Now to understand this accurately, so we need to coordinate with one other Ramban. If you have the Ramban in Sefer Shemos for a minute, take a look at the Ramban in Aseres Hadibros in זכור את יום השבת לקדשו. So at one point in the Ramban, it's a long Ramban, at one point in the Ramban, let's say it's a little bit past the midpoint in the Ramban, I don't know, 58 percent through the Ramban, so the Ramban writes, v'ta'am l'kadsho. פרק כ פסוק ח? And we want to begin from where it says v'ta'am l'kadsho. You have it, Rabbosai? וטעם לקדשו, excuse me,

שיהיה זכרוננו בו להיות קדוש בעינינו כמו שאמר וקראת לשבת עונג לקדוש השם מכובד והטעם שתהא השביתה בעינינו בעבור שהוא יום קדוש להיפנות בו מעסקי המחשבות בהבלי הזמנים ולעשות בו עונג לנפשנו בדרכי השם וללכת אל החכמים ואל הנביאים לשמוע דברי השם כמו שנאמר מדוע את הולכת אליו היום לא חודש ולא שבת שהיה דרכם כן וכך אמרו רבותינו ז"ל מכלל דבחדש ושבת בעיי למיזל וזה טעם שביתת הבהמה שלא תהא בלבנו מחשבה עליה.

So this is an extraordinary Ramban. So first of all the Ramban says the peshuto shel mikra of זכור את יום השבת לקדשו, so this pasuk is the makor for Mitzvas Kiddush, that you have to say Kiddush on Shabbos. Rashi and the Ramban explain it's the makor for all week long being oriented towards Shabbos, whether it means setting aside a delicacy that comes one's way for Shabbos, whether it means referring to the days of the week as echad bashabbos, sheni bashabbos. But then the Ramban says that part of and an absolutely integral part of זכור את יום השבת לקדשו means that the goal of a mitzvah is usually not legislated as part of the mitzvah. I don't know, let's say you're on the track team. Why are you still on the track team? Yes, no? Yes, no. Okay, so clearly no one's on the track team. Okay. So let's say let's say you're on the track team. So every day you have to jog, and I don't know whether this is or isn't a rule, every day you have to jog three miles. Okay, what's the reason that the coach has this rule? He wants to build up your stamina and he wants to give you healthy habits for life and aerobic exercise is so important. But maiseh, he's not going to and he doesn't really need to necessarily tell you that you have to have this in mind. You know, as you're huffing and puffing, you know, up and down Amsterdam Avenue, you know, you have to be mechaven to, you know, I'm doing this to build my stamina, I'm doing it to develop healthy habits. No, he just legislates it and okay, is it a good thing? Maybe it's a lechatchila-dik thing, but it's not necessarily part of the requirement. There is this rationale that the requirement is not an arbitrary requirement, but what the goal is, focusing on the goal isn't necessarily part of what's required, even though that's what's really motivating and animating everything. And the Ramban is saying that by Shabbos, the Torah tells us it's not enough to abstain from melacha. Torah said not to do melacha, so I'm not doing melacha. No. It's not enough to be mikayem, or maybe the Ramban wouldn't use the word mikayem, but maybe that's why it's part of a mitzvah of Zachor, but in concert, in conjunction with not doing melacha, so a person has to be mechaven what the toeles of not doing melacha is. וטעמא לקדשו שיהיה זכרוננו בו, our being aware of Shabbos, whether it's all week long or especially on Shabbos gufo, should be lekadsho. What does it mean lekadsho in this context? Liyoso kadosh be'enenu, to relate to it as what is kadosh,

כמו שנאמר כמו שאמר וקראת לשבת עונג קדוש השם מכובד.

The Ramban elaborates: והטעם שתהא השביתה בעינינו, it's not enough not to do melacha on Shabbos. That isn't, that doesn't suffice, the Ramban says.

והטעם שתהא השביתה בעינינו בעבור שהוא יום קדוש להיפנות בו מעסקי המחשבות,

the reason we're shoveis on Shabbos is because Shabbos is a yom kadosh. Why is Shabbos a yom kadosh? That's

ששת ימים כי ששת ימים עשה ה' את השמים ואת הארץ וכולו.

That's why Shabbos is intrinsically kadosh. So we should contextualize and frame and view our shvisa mimlacha as follows: בעבור שהוא יום קדוש, and what the toeles of the shvisa mimlacha is, is lehipanos bo, to be freed from, to be disentangled from, עסקי המחשבות בהבלי הזמנים, all the mental preoccupation with everything about life which is so transient, which we are rightfully concerned with during the sheshes yemei hama'aseh. We're supposed to be'emet be'oseh melacha, we're supposed to make a living, and we're supposed to grind the chita into and make flour. The Ramban is not critiquing the fact that there are mundane preoccupations that we have all week long. But the point is that there has to be a day להיפנות בו מעסקי המחשבות בהבלי הזמנים, has to be a day when I'm not worried about balancing my checkbook.

ולעשות בו עונג לנפשנו בדרכי השם וללכת אל החכמים ואל הנביאים לשמוע דברי השם.

So how does this Ramban shtim with our Ramban here in Kedoshim and Emor? No? So what would you say based on this Ramban? Based on this Ramban you'd say that the core of isur melacha is that when you do melacha, so you're focused on the melacha. So if I'm plowing, I'm focused on plowing. Now again, lakol zeman, so at some point I am supposed to plow because I need food to eat and I need to live and I'm supposed to be doing that. But lema'aseh if I'm lema'aseh, plowing is something ephemeral, something transient. If I'm going to plow on Shabbos, I'm going to be thinking about that. And if I'm going to be zore'ah on Shabbos, I'm going to be thinking about that, etc. And if I'm tofer on Shabbos, if I'm kore'ah on Shabbos, I'm going to be thinking about that. So clearly what the core and toeles of isur melacha for the Ramban here in Yisro is that freedom מעסקי המחשבות בהבלי הזמנים. That shtims with our Ramban. Our Ramban analyzes the parsha of issur melacha and based on that says the klal of shabbason is to be free from tircha. So l'ichora in light of our Ramban in Yisro, so the pshat in the Ramban in Vayikra is that when tircha, he doesn't necessarily mean physical tircha. He means mental tircha. Because tircha doesn't necessarily imply anything about physical. Tircha means an imposition. That's what a tircha is. That's when we talk about tircha d'tzibbura. That's a halacha, you're not supposed to golul a Sefer Torah b'tzibbur mishum tircha d'tzibbura, the Gemara says. What's the tircha? The only one who's working hard is the gabbai. Everyone else was, you know, no skin off their back. No, the tircha d'tzibbura is that it's an imposition that they have to wait around while the Sefer Torah is being niglal. So what tircha means is imposition. Okay. Physical imposition is exertion. You know, if you ask me to carry a feather, that's not a tircha. You ask me to carry something that weighs fifty pounds, so that is a tircha because it's an imposition because in the physical realm whether it's an imposition will depend upon whether there's exertion involved. But tircha really just means imposition. So then it integrates beautifully with the Ramban of the ikkar tircha we're talking about is the mental tircha, not physical tircha. When the Ramban says to avoid tircha and even amala, but again, the point is that amala is just betoras tircha, v'haraya in parshas kedoshim he only said tircha. He didn't say amala. Ultimately even the physical exertion which we are supposed to avoid as well, but because that too creates a mental exertion and prevents that freedom and ability of לעסוק בעונג לנפשנו בדרכי השם. And that's where the Ramban has this remarkable taitch. He says that's why there's issur shvisas beheima. The issur shvisas beheima which the Torah says is, the Torah presents issur melacha, shvisas beheima on one continuum with issur melacha, which is a pele. Again, shvisas beheima, what's the difference between shvisas beheima and mechamer? There's two different dinim hilchos shabbos, there's a din mechamer, there's a din shvisas beheima. So mechamer means when you're doing melacha with your beheima. You're the one, you're instructing, you're leading the beheima in doing melacha. Shvisas beheima is you're not doing anything. Shvisas beheima is you let a nochri borrow your beheima, and then the nochri is using it for charisha or whatever. You're not doing anything. So how is that on one continuum? The way the Rishonim learned that pasuk chumash is hafli v'fela. So how is that

לא תעשה כל מלאכה אתה ובנך ובתך עבדך ואמתך ובהמתך וגרך אשר בשעריך?

Meila the Torah wants to have a din shvisas beheima, good. There's a din I shouldn't do melacha. There's a din my beheima shouldn't do melacha, good. But it's one continuum. One sentence,

לא תעשה כל מלאכה אתה ובנך ובתך עבדך ואמתך ובהמתך וגרך אשר בשעריך.

No, that's what Ramban is saying pshat first. Ramban is saying you see here, that's where the Torah's being megaleh that it's one continuum because the ikkar of the issur melacha is, no, if, I don't know, when you lend someone your car, so you're nervous until you get your car back. You're nervous until you get the car back. You lend someone your shor, your chamor, you're going to be worried about it, there's certainly room for that to be happening. So you see if this is one continuum so you see what the ikkar of the issur melacha is. Okay, so we'll stop here. A gut shabbos.