Arvut & Responsibility for other Jews | Rabbi Anthony Manning | July 15 2026

I'd like to start by thanking our sponsors uh for the Shia today. The Wednesday morning midrash is sponsored throughout the year. Leelu Nishmo Daniel ben Davidid and Limut Ara Strauss Morai Ben Mosha and Raisel Ysef May Marcus Zronam. They are the parents of Judy and Manakim Marcus. The sheer specifically during 2026 is sponsored Ilu Nishmas Brandit and Zelik Ben Calman Alma Shalom. Uh and also a specific and special sponsorship for this year. Um Miriam Marcus is sponsoring this year. She often does before almost always does before Tishab um for the Y side of her beloved mother leave of her Shabbat Natan which is on the seventh of A. This is her ninth yacht site and also her zed Mosha which is his 71st yacht site on Shabb and also as a former for Pelle Shapi Ben Kaviva who is a little boy who is having his Brit after many many months of uh surgeries and having another surgery in the Brit should have rama um and with Israel. Now, um I was originally planning uh in my ignorance that we would have two more shim today and next week, but that was whipped away from me. So uh I part two of lif which I was going to give you will have to just wait um because I did not want to put off today's sh which is a new sh which I think is very important for us to consider before tishab where I want to talk about the idea of k is arim z which we've never spoken about in this forum um but which raises a number of very important ideas and hashgraphically we're going to start with the hashkafra and end with the hala um and very appropriate for us to consider at this time of year. I want to interface that a little bit and integrate it with satinam talk about a little bit about what that is, what that isn't. Um but there'll be a lot of very interesting material. Let's start with the Brits. The Brits of Arvut, which uh sometimes gets a little overlooked, meaning we stood at Sinai, we entered into the Brit at Sinai. But we also entered into another Brits, the Brit, the Brits of mutual responsibility, which we entered into at Haral and Harrisim in Seafi. And Moshe predicts this and instructs the people to do this at the end of number one. This will get you in the mood for rash. Okay. ou you're all here says Moshe is every Jewish man is here but not just the men the kids are here all the women are here and others who have joined the from outside the the workers the the upper classes the lower classes everybody is here You are entering into a bridge into his oath, his firm oath. What is what is this for? You are today becoming a people. When you enter into this prison, you will not just be 603,000 Jews. You will be Israel in its fullest sense. And God is going to be your God in its fullest sense. This is very important. This brid is not just with the people standing at those who are with us standing today part of the brid and those who are in the future are all that's us in this room. I don't know if they could have imagined the idea of people 3,000 years later reading this and saying, "Yes, that's us. We're still here 3,000 years later." And then he gives the warning. I've skipped a few, but I'll go on here. Maybe there's a man or a woman here who's turning his heart away from he's going to go off and do his own thing. And he basically says, "I'll be all right. I'll be fine. I No one's going to look at me. No one's going to care about me. No one's going to know about me. And he says, "No, because it'll all backfire on you. H the land will be destroyed. God will not forgive that." And if you look in the after the next ellipsis and a later generation will come your grandchildren, great grandchildren after you non-Jew who will come from afar. He'll look and they'll look at the land the desolate land and all its curses outside look like it's been consumed burnt nothing will grow nothing will no trees no bushes not even a blade of grass come up just like the the towns of I like to call them the five towns the five towns I'm in the Dead Sea. Okay, that were over here. It's four of them because only four were ever overruled. Okay, and the the nonjews will say, "What could be the reason why this land was so afflicted? What was this great anger? They abandoned the Brits with the God of their fathers and God threw them, scattered them from their land with great anger with his big lammed in the Torah which says because we're there to be teachers to the Jewish people and beyond. And then the final famous which we'll be looking at today, the hidden things are for God. But the revealed things are for us and our children and forever. And of course Mark Twain when he came to Palestine, the holy land in the 1860s, he knew this took him well and he writes um consciously as the non-Jew who came from afar and observes the land of Israel just a few years before the beginning of the new etc. And he describes it almost to the word like it predicts here. So what does it mean? The hidden things are for God. But this brick means that the revealed things are for us. So Rashi brings down one. We'll see. It's only one in the explains what this means. Number two, if you were going to ask what could we have done? It's not what there was a man or a woman or a group, a family who went off. It's not we didn't we couldn't do anything. you're going to punish the whole the whole nation because there are people who thinking in their heads I don't want to be part of it because it says and the land's going to be absolutely destroyed I don't know what's going on in people's heads don't hold me responsible says that God says God I won't punish you for the hidden that will be that person will pay the price individually before God. But the revealed things, we have a responsibility to get rid of that negativity from within our community. And if we if we don't sort it out, we are all responsible. We are all going to be punished. And he says, And there's the dots over that to to tell us that this wasn't going to happen right exactly there and then but only when they crossed the Jordan and I brought you a beautiful ram which I'm not going to read here this is going to be homework for you um to excuse me be a pardon mahal in number three who says he's talking about the the the prohibition of lending money on interest and he says we we're required to lend each other money because of our kinship because of our because the fact that we're all one family that's why we have to lend money to each other to help each other somebody who takes interest is destroying the very nature of the bond that means that that requires us to lend to each other and he says that goes to the very root of what it is to be a people he says and only when Am Israel went into to Erit Israel. They became a people in the fullest sense of the word. Um it's very interesting. I was just listening to a podcast on the way in this morning. Melanie Phillips, maybe some of you know Melanie Phillips. I know her a little bit personally and she was uh recently on a podcast. Um and she was saying very British Jew, grew up very much in England, not really connected so much to Israel. Uh but she said she realized over the last 20 years that she only feels like a full Jew when she's in Erit Israel. She said you couldn't believe that she would say that but she feels that way very strongly. This is the mahar. The mahar gives a a marshall of water. Water is all over the place but when you put it in a cle it holds its shape. So erit is the cle is the water and when we put it in the cle it hold its shape. And therefore we have this absolute responsibility is arim zer. And we have to work out what does that mean? What are the implications of that for us right now. So let's go over the page. This is tested immediately. They get into the land in the battle of Eureka. I don't think we've ever had the opportunity to learn safua together in these shim. It doesn't come up that much in contemporary issues, but uh but here we are. I'm not going to read the whole thing through, but if you remember the story, let's pick a few from number four was the most closed up city totally sealed. even though they are a strong army, a well-armed army, I'm going to deliver them over to you. You'll go around the city for six days. You'll do one. I don't know if they sang the songs like we do after each haka, you know, maybe not. Okay. And on the seventh day, you have to get up early, go to you have to go around the city seven times. Seven circuits on the seventh day. They'll blow the show. And you'll scream out. You'll say, "Scream. Everybody cry out because Hashem is giving us the city." And then look what happens next. And Yeshua is going to say that the city has to be only who who kept the spies alive. She she hid the spies the who were there on the mission. And this is Yeshua now speaking to the Jewish people. be very careful about the don't ever take from any of it because then otherwise the Jewish people will become will be destroyed says any silver it's all sanctified has to be brought to the mikdash and the people cried out and the people cried out and they blew on the chauffeur. When the people heard the chauffeur blowing, blasting out and the people let out an enormous scream on this last day. Down came the walls. Now, here's the interesting question. What happens next? The walls have now sunk down and the people then cross. The army crosses into the city. ish neg each man opposite something and that's how they conquered the city. Now almost every parish that I've looked at and looked at quite a lot understands ishekd to mean that the walls came down and they didn't have to all go single file into the city because wherever the soldiers stood around the wall the wall came down and they just walked straight in as they were and they went straight into the city like that except Rahav's house which was in the wall which by some miracle managed not to fall down. That's an interesting thing. Um but I listened to a shia by rabo mori of um of leatra uh rashiva in betsh and his chat in this which was interesting. I didn't get a chance to speak to about it means when the walls came down what happened to the people in Eureko it was a a very strongly armed army. He says they had to do hand-to-hand combat. Ishekdo, the soldiers came through and they fought with all of the uh the uh Canaanite soldiers until they managed to conquer the city and they built and they took the city that way and they uh and they destroyed the city. Okay, fine. But then what happens in the next Perk is there's a problem number five. But the Jewish people, the Ben Israel took the spoils. Who? Who took the spoils? just one man. this man from the tribe of Israel and God was angry with the whole Jewish people and then what they of course are completely oblivious to this and Yeshua then sends to I okay I is a little they've just captured they're invincible they go to the little but let's go and do some spying and they did a spying I okay they came back to Yeshua and said to them we don't need a big army for this maybe a few thousand men maybe 3,000ish we can take that no problem don't don't make everybody crazy with this they're only they're only a lowgrade army this is what they call these days a conceptia that we now know what that word means in in Israel that they had this idea that they all convinced themselves that the people they were fighting against were just losers and they weren't going to do anything and nothing's going to happen. Just one second. I'll come to you in a second. So, what actually happened? They sent a small army, a division of 3,000 men and they were smashed to pieces. 36 soldiers of of the Jewish army were slaughtered. They chased them right from the gateim and they and they they they smoked them down by as they went down and the Jewish people were absolutely distraught. they would now, you know, how could this happen? How could we allow this to happen? How could these locals who we thought were just losers, how could they have turned around and killed so many of our army? Okay. And how did that happen? Yeshua tears his clothes and he falls before the until the put they put ash on their heads. And here is the response. What are you doing on the floor? Get off the floor. We'll see in a minute why that he says. That is not the response that you're tearing your clothes and you're falling on the floor. The Jewish people have sinned, which of course later on and this is a different shalp meaning even though they have sinned, the Jews are still the Jews. They have not stopped being God's people. They have they've broken my promise. They've taken from the and they've stolen and they've denied it and they've hidden it away. Get ready for tomorrow. We're going to take we're going to take uh I and they took I and they captured they took the whole army and they took I Okay, so these two stories you're I'm sure quite familiar with, but I'm I hope you don't mind that we recap a little bit on them. >> Yes, Mrs. Is it Yes, my understanding is the mid says was on showers. That's my understanding. Okay. Now, who took the spoils? Akan took the spoils, why does he blame everybody else? Why is it their responsibility? So, ah, so we'll see. So, Rav Mori, who I just mentioned before, said that sometimes when individuals act in a certain way, there's a certain societal norm that allows it to happen. The society knows this is happening. Maybe the maybe the soldiers there who were fighting uh they fought hand-to-hand combat. says maybe they felt they deserved the spoils. Maybe they felt it was unfair they couldn't take. But they didn't take. Only one person took. But he wouldn't have been able to take unless there'd have been an an attitude an approach in society that enabled this to happen. Uh and it's not enough to say that there are fringe lunatic fringe. Yeah, these guys are just crazies. They just live there. We're not responsible for them. No, they live in a context in your society and you are responsible for them. statement that took the spoils on Shabas. >> Yeah, that was the least of his problems, but yes, probably. >> No, no, the Shabas. Yeah, he could have taken the spo. I'm not sure. I don't I don't know if he took the spoils on Shabas, but in the end, what do they do to And we'll see this. It opens up the whole number six. What you destroyed for us, God will now destroy for you on this day. And they stoned him. They killed him. They executed him Israel, the Jewish people and they burnt them. They burnt them presumably. We'll see that means the stuff they he took that he shouldn't have took and they stoned them. Who did they stone? So Rashi says number seven oh hell. Okay, they burnt down his tent with all the stash of his stuff and all the stuff that he's stolen from and they stoned them. Who? The animals that he taken away, the animals had to die. But David says something else. Number eight. His family were killed. His family were killed. And then there's a bracket. We don't know who added this into the manuscript. May maybe it was him. Maybe it was someone else. And it could be because they knew what had happened. They knew that this is this was the dysfunction in their family and they didn't do anything about it. Althra talks about this once already there are people who know about it but turn a blind eye that allows it to spread and to spread and everybody becomes to some degree responsible. And therefore, what we need to really address here, I'm not just going to take any questions because I need to get through quite a bit today. What we really need to distress to to address here is what is the extent of our responsibility? Really, do we have there's a guy in the in the in the society that is uh doing his own thing. Do we really need to be responsible? Okay, his wife and his kids know about it, but no, no one else was doing this. Um, it appears that this is our responsibility, and we're going to look at the magnitude of that soon. Look over to page three. The Gomorrah in Sanhedrin says, "You know something, a he was a repeat offender, but no one had done anything about it until now." Number nine, actually he' done this twice before before he got to to Yeshua. He did it already with Moshe when they the king of Ar maybe they the og and etc etc. He did it before because he said because they say to him so he he admits I've done this before he'd done it five times altogether four times in the time of and once now they want to say he'd done it more and more So, okay, why weren't they responsible till now? Why were they not punished because of this? They knew it was going on. Listen to this. This is not what you're going to expect. The Jewish people were not punished for secret private things until they crossed the Jordan. According to this opinion, once we crossed the Jordan and stood at Harri Zim, not only are we responsible for the things we know about, they were responsible for the things we should have known about. We should have known about them. There was stuff going on. There was abuse going on. There was dysfunction going on. Oh, I didn't know about that. It's not my No, it was apparently our responsibility. And he says, this is aim of which Rashi, the famous cheetah, only brings one side. Look at what he says. Three, four lines up from the bottom. Now, doesn't that sound obvious? We're only responsible for the public stuff, not the private stuff. What are the dots for and on the whenever there are dots on a word is telling us do not read this word the way that it looks though it's meant as though it's meant to be read. Muhammad is teaching us we are only responsible for the secret things once we cross the Jordan. Huda says and this is Rash's cheetah that he brings says really are we ever responsible for the secret things. It says that you know we're never going to responsible for these things forever only on the just like we were never responsible for the secret things. So too we're not responsible for the revealed things until we cross the Jordan. Okay. So what do we what's going on here? Two views in the garra. One view is we're arav just for the revealed things. And one is we're arav all for the things we don't know about. So that comes back to the question what how can we not know about? How can we be responsible if we don't know? So look at this malb. This malim I think is very powerful. Number 10 he explains it. D is the leaders of the Jewish people and their wise men they have to be constantly vigilant and aware they it's their business to know what people are doing the leadership should never excuse themselves say no what could I do we didn't know about it he wasn't it wasn't wasn't revealed. They are responsible to know what goes on behind closed doors. And if the leadership is negligent, then everybody suffers even on the private things of people who are doing bad because we're responsible for each other. When we cross the Jordan and we're responsible for each other, we are now responsible even for the private. We could have possibly done anything about it. That's why we're responsible for just put it away in the under his tent. How would we know about that even? No, we're apparently responsible. The leadership has to make sure that it roots out these problems. But, and here's the flip side, but the leadership has to be careful that it doesn't impose rules, extreme rules, which are not going to this can link it with last week. Sometimes the leadership actually caused the problem in the first place. for and that's why God says to Yeshua you get up from the floor why very strong whose fault is it that took things from he says to Yeshua it's your fault why why so that's why he says with I you'll do to I what you did to but the the the the booty you should be able to keep. Meaning who decided that no one was allowed to take the money from Eureka Yeshua. Why did he do that? Why did he need to say that the Jewish people are going into Israel to the victim? He wants to say everything has to go to he caused that problem. People can't live up to that. The leadership are responsible not only to know what's going on but also not to cause that very problem. And then he brings at the end maybe the other is no we're never responsible for hidden things ever and why were we responsible for because his wife and kids knew and once three people know everybody knows. We knew we just pretended we didn't know. We know what's going on. and we just push it to the side of our This is very very interesting stuff because it places a responsibility on us and I'm going to maybe put that into our present situation in a little bit to actually not only know what's going on but not to make it worse and also to try and do whatever we possibly can to fix it even if it's not a problem of our making. How far does that go? So we after this source we'll get a bit of clarity number 11. This is a remarkable source a Gammorian in Sotza. So remember the Harrisim and Haral well worth a visit by the way if you get the chance to go up to Harra up there you will go see Harval to Harrisim there's the valley with in the valley and the two mountains on the side. So we know from that the levim stood in the middle and theim stood on the mountains and they turned to each of the mountains and said bor there's a a blessing on people who keep these mitzvot and a curse on people who keep uh certain other who don't keep these mitzvah including which is there as well. So look how it works. Number 11. There's a general general to anyone who is substains the Torah. But then there's in the specific individual mitzvah they say and then there's generally etc. And then the specific aurors on the mitzvah that gets to four. So we've got four different elements of each mitzvah. There's the general one and the specific one and or now you have to do a bit of math here. Yeah. Then each mitzvah is every mitzvah that comes in the Torah comes really with four key elements. We have to learn it. We have to guard it. We have to do it. And we have to teach it. Every Jew is a teacher. Okay. So harra that's four elements to each mitzvah. the harish and har. So every single mitzvah had four elements to it. And every one of those is really four mitzvah. In fact, according to some of the when they stood at they actually said etc. Fine. So now we got to what do we got to 16? Great. But it's not we're not over yet. We're not over. It's not over yet because then but actually there were three different you've got you've got you've got nims and that's how we get to mitzvah mitzvah. So every single mitzvah comes with 48 different brit attached to it. So every mitzvah we do is really multiplied by 48 says how does this work the general principles were said on Sinai and they were taught. So he just differs and he says the three the three britat were Sinai Oed and Arvis Moav and not Gre and Aval but he agrees that there were three theorah and there is not one mitzvah in the Torah which doesn't have 48 with it. Every mitzvah has 48 separate mitzvah with it. Now we hear another opinion. Not only do they have 48 mitzvot multiplied by every single mitzvah is not just your mitzvah which is really 48 mitzvah but it's 48 multiplied by 603,550 which is the number of the people at the time. Okay. So that's a lot of elements. So then comes in and says I'll I'll I'll raise the stakes even according to that opinion. There is no mitzvah in the Torah that doesn't have 48 on its so it turns out. So every Jewish person now has Okay, that sounds the same as the last one. 48 time 63,550 says the garra. What's what's he adding? What's the difference? And look at what he says our responsibility and the responsibility of responsibility. That's the difference between them. Meaning think about this. The first opinion with the 63,000 says I am responsible not just for every mitzvah I do which is really 48 different mitzvah 48 brit every time I give 48 and I am responsible for that mitzvah for every other single person of cloud is every other person and Rhuda comes along and says not only am I responsible for them but I'm responsible to make sure that they're responsible for every single Jewish person in the world. So, it's not enough that I say, "Well, what could I what could I do to influence those people over there?" Okay, maybe nothing, but you could do something to help them and they could do something to help them. See how far this goes? This is all interconnected in the most intricate way. So, you end up with literally quadrillions of different responsibilities that interconnect every Jew. not only am I responsible to do what I can for the other Jew, but to do what I can to make sure that other Jew does what they can to help every other Jew. This is very significant. And therefore, I've brought you on the top of page four a a kind of a a pecking order of what I feel are the the ways that we deal with the problems of Cloud Israel. You can take this or leave it, but I put here consider three levels of response. Let's give an example of our times. uh let's pick a an example that I think everyone feels quite strongly about which is very much part of the discussion at the moment which is uh to what extent the Karedi community should be drafted to the army. Okay, let's pick something nice and easy to start with. Okay, fine. So I think there are three there are three possible responses and we had if you remember three four sheer on this back in the OU center you can go on my website or on the OU you can see all the responses. My position on this is is public and people can people can judge it from them. But the first opport the first thing we could do which is completely wrong which is we could turn around and say I reject those people because they're not doing this. I REJECT THAT I REJECT THAT COMMUNITY. I reject those people. That's why it's because as I mentioned before the greatest disservice that anyone ever did to Tishab was to translate as baseless hatred. Nobody hates anyone for no reason. That's just psychotic. No one acts like that. And when you say it's baseless hatred, people in the audience think, okay, well, I don't hate anybody. That's very strong. And I certainly don't hate anybody for no reason. So I'm obviously not part of the problem. Whatever the problem is, it must be Yam. It must be them that has baseless hatred because I I for sure don't have it. Okay, that's not what means means rejection, not hatred. Lea was an ishas. She felt that she was what? Yakov hated her. Could you use the word hate in English to describe the relationship that Yakov felt for Leia or even how she felt that he felt for her? Absolutely not. She felt rejected. She felt that he didn't want her anymore. She was pushed aside. That's what is don't push aside your brother or sister in your mind. So the says the minute you don't relate to them as your brother or your sister as a sibling, then then you've done that prohibition. Meaning we we disagree with our siblings. We often fight with our siblings. We often feel very strongly that our siblings are making a major mistake in life. But they're still siblings. The minute you say, you know, you're not my family. You're not not interested. That's s what's the is where it's on a personal level. Why? Because there is in theory the second level which is God forbid I don't reject you. I just feel strongly about the way that you're behaving. We had a whole she about this. I reject your behavior. It's the behavior that's wrong. And that's from the Gomorrah because the Gmorrah talks asks on the when the says if you see the ox of son of someone you have sinner for you still have to help them. So the garra says what do you mean sinner? You're not allowed to have sinner for anybody. Who could this person be? And the garra says this is a person who's behaving badly and you you reject the behavior. You still have to help them. Okay. So we're not allowed to judge or or reject the people. Certainly not allowed to reject the people. I think that any anytime you use a noun when it comes to these things that ends in then there's always a strong danger of of okay the I think the is usually a a problem ending okay because okay maybe you're saying something which is positive that's great but once you're talking about the the people that's okay so the behavior okay so god forbid I don't hurt I don't reject any person okay person comes up to me, I don't say it's your fault. I don't say I blame you. It's I'd reject. Just the behavior. So the which we never quite got to two weeks ago, but the says you can only accuse someone of doing something on purpose if you've given them to. And since nobody knows how to give anybody to anymore, all they do is know how to blame people. Then nobody's considered amazed. How can you consider them amazed? You never gave them to Oh, I don't know what to say. Okay, fine. So then don't judge them as amazed. So how can you even have sinner for the behavior? What I think is the response that we need and this is very hard is what can I do to solve this problem in some in some way maybe there's nothing but what can I do how can I help what can I who can I empower in order to help this and like rebi said not just arvis but arous maybe you'll turn around and say yeah but nobody's going to listen to me they don't listen to me they're not interested in my opinion I can't do anything to but maybe I can influence somebody who can influence that arous I can support other people who are trying to make the changes that I would like to see but I just don't think it's a big anymore for people to write articles in the paper saying it's disgraceful what the community is doing like we all know that like you've told me something I didn't know already why is that not like what is that you want to suggest solutions great suggest solutions and try and empower the people who were trying to bring solutions but just to just to complain pain just to reject people to even reject behavior when the behavior at the end of the day didn't get to that's not the way forward so is a very big responsibility maybe there's nothing we can do okay but we need to think about it >> there is something we can do in >> good excellent you heard it here there is something you can do okay what >> I don't know what it's a secret coming up in October >> oh she's not telling us okay but there's there's something we can do oh it's called an election I think okay fine okay you You know something, you're right. That is a totally responsible way to behave. I want to try and do what else I can do. But maybe there are other things we can do as well. Okay. This Arvvis 603,550* 603,550* 48. Okay. Is that a mitzvah in and of itself? So the Rambam in number 12, which I uh brought you here, which I'll just I won't read it all inside. He says when he counts the 613 mitzvah he says I'm not going to count anything that is not a mitzvah for all time actually maybe let's read it because it's very interesting we've never seen this in the sh says number 12 the third says the ram as to how I'm going to count I'm not going to count anything which is not permanent because of this I'm not going to count I'm not going to count that. And I'm not going to count building the built on. Okay. They were just temporary measures. They don't add up to the 613. If you started counting old things like that, all the things that Mosher told the people to do from the day he got his at the burning bush till the day he died, you'd have an awful lot more than 613 mitzvah. Apart from on top of all of those other mitzvah, there'll be another 300 mitzvah. There'd be 913 mitzvah. All the things we were told to do in Egypt. All the things we had to do in Milim. Milim here doesn't mean milim. It means putting up the Mishkan. Okay. All we had to count these Torah. They're all in the Torah, but they're not counted, etc., etc. Um, and not it says at the end, not like other people. Who's he talking about? The Bah the Rambam wrote the 613 mitzvah down in the mitzvah to contradict what he felt was the bahag the balas from the from time of the who had included more of these things who includes things that Rambam considers known as rebinic that can't be included and includes permanent things the Ramban nakmanades who defends the bahag even though he often agrees with my manades but on his on his hashmats his sagots on the safer mitzvah. He says, "No, why did the Bahag include Harrisim and Haral?" Yes, it was a one-off mitzvah one then. We don't going to go back to Harris and Har. He says, "But think about what that mitzvah introduced. It introduced K is Arab Zel which does apply for all generations and that's why they included and it is a separate mitzvah. That's why the Bah says Aravus is an independent mitzvah and not just the Bah look at Rafadigan. As Sajigan wrote a list of the six 13 mitzvah in a poem. It's about maybe three or four or five pages long. Uh uh it's a beautiful poem. It's his number 14. And he goes through it all rhymes of course because it's a poem. So we have gold which is made into the copper which is made into the for the offerings. Okay. And he includes in this list of the 630 mitzvah the 48 and he references there the 48 brat that are introduced on every single mitzvah because of grie and harali says that's a mitzvah dorat and I brought in 16 and 15 and 16 raiso who wrote a commentary on raiggon's and he brings the same ideas of the ramban that's because of k is arim racial by the way wrote a book of about 2,000 pages of commentary on what was a three page or a four page uh summary of the mitzvot because he decided once I'm doing it I may as well do it and he brings uh so many amazing things on that. So according to many shiats this is not just an idea but it is an ongoing mitzvah in and of itself and it has hahic implications and let's look at that for the last 15 16 minutes of the shia where you'll see that not just in you know your societal obligations to try and fix the things that are wrong but also your obligations to every other Jew. Look at number 17 says the garam. Here's an interesting every single even though you did it already. You can do it again. Even though you did the mitzvah, you can do it again for someone else. How? So, but not the for bread and wine because if you're not eating bread and you're not drinking wine, um, sorry, if you didn't eat yet, if you didn't make the yet, you're having you got a piece of bread in your hand and you didn't say so then you can do it for someone else. But if you said already, you can't do it for someone else. Meaning if you say to me, uh, can you just make a brain for me because, uh, you know, I don't want to make my own. Yeah, I can. If I'm drinking a glass of wine, I can make it for me and you can listen and it's fine. It's as if you said the braha. But if I'm not drinking a glass of wine and you just come out of the blue and say, can you just say brea for me? I said, well, no, I can't say bria go for you. I'm not drinking wine. Yeah, but like you know, you're a Jew. I don't know how to make the braha. Okay, give me a glass of wine and I'll make the braha with you. But I can't just do it out of the blue. But for mitzvah, you can. For mitzvah, you can. Meaning, let's say I was about to make kdish and I made kdish and someone comes in and says, "I didn't make kdish yet." I can make kdish again. I should make kdish again. Not just shabas morning where you can make kdish 35 times. And some people do it seems. Okay? Because it's just pray pragen pragen in this house. I go somewhere else. Breafen in that house. That's easy. But even Friday night, even Friday night, which involves a real Shabbat, I did it. Someone comes in says, "I didn't make I can do it again and again and again and again." Because all the time that there's a Jew out there that didn't do this mitzvah, I didn't do this mitzvah either on some real and uh and obligating level. The Gomorrah asks continues and says, "What about this boy? What about of matzah on say the night? And what about therapy of kdes? Are they just regular or they also mitzvah since I have an obligation to do this mafik? Maybe I can be you or maybe the is not really the obligation and I can I can't eat matzah again for you. So I can't make the braha again for you. So the Gmorrah answers the puppy when we are papy's house. He made kdish for us Friday night as when other people came midabra from the fields have he made kdish again for them. So the answer is yes. You can make bragoffin again and again and kdish again and again even though you did it already because all the time that you did a mitzvah if there's another Jew in the world that you could help to do that mitzvah and you didn't help then you didn't do that mitzvah. Of course this is a massive sugi when it comes to the issue of outreach of kirv. I listen to another podcast. I have two really interesting podcasts two in a row which is unusual. Okay. Yesterday I used to listen to a podcast on the way home in my car, an interview with Rabbi Steven Gotautle, who is a uh uh is a Rob in Philadelphia in in a in a more of an outreach focused community. It was a very interesting um podcast on why the modern Orthodox community, the centrist YU community in America has not taken the mitzvah of Kira as seriously as the Kared community. There are programs from uh Lakewood and there programs from Mony and you come to Shayashv and you come to the base mag and you come there but the modern Orthodox community doesn't seem to on the contrary sometimes even a little bit snobby ah we don't do kiraov really why not why why don't you write reach re reach out to other Jews you it doesn't matter that they don't know what they're doing or that they could be brought in or that they haven't been educated he's a very interesting podcast I strongly recommend it of course it's more complicated than just that but this obligation of care of of of outreach in whatever way you want to do it effectively is based on this issue of kraim zer okay good so what comes out of this if I haven't done a mitzvah and some if I have done a mitzvah rather than someone comes along I can do maybe even I must do the mitzvah again so let me ask you a question now let's say you you want to bench and I didn't I didn't eat bread can I bench for you someone comes along and said I just finished a bread meal I don't know how to bench Can you bench? And I didn't need anything. Can I just sit down and say, "Sure, I'm going to sit down at the table and I'll sit and I'll say, you know, can I Why can't I just bench for them?" Maybe I can. It's a mitzvah. He doesn't know how to do the mitzvah. So, you're saying, "I can't." Okay, so we'll see. Look at number 18. So, the Gomorrah brings an interesting story of Yani Hame. Look at number 18. Yani Mala. Yani Hamech sitting in his uh Hasminian palace and his queen who is his queen. They had breakfast together. Okay. They had bread together. Maybe it was lunch. Okay. And because he'd killed all of the Sanhedrin they had no one to bench for them. He didn't know how. and she for whatever reason wasn't interested in doing it. So he's he says to his wife, "Where can we find someone who can make a bra for us?" This itself is a social comment of extremely important proportions. He killed the whole Sanhedrin. He had a vicious disregard for human life. And yet he's upset because he needs to bench. Okay, that's how people are. Some people >> some people yes some people there are people like that I I had an experience like that a few weeks ago if you we live in Alen as you know and uh there was a a mob came into Alenut and smashed up the house of uh of Noom Soulberg who is the the deputy head of the Supreme Court who lives in Alenut a mob of uh crazies that were against the Supreme Court whatever so they just they literally smashed his windows and his car etc etc and he was then and they managed to get them out of the street and And a group of them came up to me and says, "Is there a mar? Is there a mar around here? We can because we just needed to have mar." >> And I'm thinking to myself, okay, I mean, you know, marav is one thing, but it it's you just smashed up somebody's house, committed in extreme proportions, and the first thing in your mind is, you know, you got to have my So, it's the same thing. So, I'm not saying you shouldn't have mar, but there's a there's a there's a there's a a disconnection there of immense proportion. So here um is it needs to bench. So she says to him, "Promise me, swear to me, if I bring you someone who can bench, you're not going to kill him that you're not, you know, because you're not going to give him trouble because every time a rabbi comes in, that's it's the end." He said, "I promise. I promise I've got to bench and benching is benching." Okay. I see he brought she brought in her brother who she'd been hiding Benet from the Sanhedrin. So, uh, he said, "Okay, bench and I won't I won't bother you." He said to them, "Hey, what am I going to bench? You just brought me out from a cubby hole, a hiding place, and I'm now going to bench. I'm going to bench. I didn't eat. How can I bench? If you give me to eat, then I'll bench." Interesting. So, they gave him a cup of wine. He drank a cup of wine. So then they brought him another cup for benching and he benched. So he he'd eaten something so he benched. Okay. What he did he pass like that we don't pass it. We passing a little bit differently. It wasn't good enough. He just drank wine. You have to actually wash and bench. you have to actually have bread at least a kazas and then he could have benched for them but a a cup of wine he couldn't okay leaving aside the whole story and the and the the unbelievable implications of it so we know pasan that in theory you could bench for somebody in theory you could even though you never ate because you don't have an obligation anymore but you can still be why cuz so in number 19 which I'm not going to read the whole thing inside he asked Ask a question. They ask a question. Really? Somebody who ate a kazas is only obligated midon who's obligated menra >> if you eat. So yana and schlomion have eaten a full meal there and sh. So how does it help if he has a kazayas? What does it help? He's daon and they're a dissera. Surely that doesn't work. Everybody knows the first thing they teaches you if you're on a lower level you can't be and he says no the only reason he needs to eat that kazas is so he can say that he can actually say the words but really he doesn't even need a kaz because the mechanism here is not that I'm it's z really I don't need to eat at all the only reason he's eating there is to give him the ability to actually say the words and therefore says posters, you really could do any mitzvah for somebody else. Uh even though you're not obligated in that mitzvah directly now yourself. Fine. >> By the way, were they only two only two men or what? Was it a third man? >> Oh, that's an interesting question. I assume that there was someone else there that couldn't bench. I mean, yeah, the king and the queen must have had a few servants. They brought in the sham. Nice. Nice question. You're going to say counted her for the zimmon. Okay, fine. I'm not I'm not getting I'm not getting into that. Okay, which raises the fantastic question. But what is the obligation of women in this whole discussion which is kind of what you were alluding to which I want to finish with and and deal with as well because there's a side issue there's a separate question raised in the Gmoran in number 20 which is what is the obligation of women to bench do we say okay so you're a man you're a woman you eat you fall and you bench or do we say no if you have a in the land then you have a full obligation to bench but if you don't have aik in the land then it's not clear whether you have an obligation to bench and women usually you know but not slok unusual circumstances you women didn't have in the land so maybe women are not obligated in benching so comes along the rush and says okay so if women are draon and men are definitely diter women are sophic dera but definitely draon you can't have a dabon and be moy ditaer so women can't bench for men ah Ah, what happened to Israelim? Didn't we just say it doesn't matter if you're It doesn't matter if you didn't eat anything. We only make you eat something so you can say, "So why why are women different?" And the and I must tell you, draw your attention to this. The rash comes in with a line here that caused 600 years of um tumults if you like where he says then he says at the end of number 21, the reason it's different here is Women are not included in there. They can be raon but not at dasa. What does he mean? Women are not included in arvas. What have we seen so far to indicate that women are not included in arvas? The brits are women weren't in the brid. No, it says it says explicitly that women were standing there in the brid. Everybody was there. So what did he mean? So there are some before that say no no no no don't don't get in a tizzy here he just means that women are not included in arvas in mitzvah that they're not definitely obligated in which makes perfect sense rabba a says this which is that okay women are included in arvas with let's say matzah because women and men have the same obligation to eat matzah not with suka not with lulv and estra because women don't have the same obligation but he's not saying women are not obligated at all in our verse he's just saying there are mitzvah which people have different obligations But others said no other than not behood wanted to say that women were not obligated in Arabus at all. And everyone's tying themselves in knots to try and work out why would there be any difference to women. When does this come up? Almost every single Friday night. Okay. Man goes to shul comes to Davin's marav comes home. Women sometimes go to shul but they sometimes don't go to shul. So he comes home and he's going to make kdish. >> So how can he make kdish? because he already davened and he said in in during daving hashemadesh which on a Torah level is good enough to be yodz the mitzvah let's assume for now his wife didn't dare if she did then obviously it's not a question so he's now a dabon he has to make on a kay but she's a dissera she has a mitzvah for dais to make kdish that's everyone agrees on so how can he make kdish for her maybe she can make kdish maybe she should make kdish for him >> because she's dissera and So have a look at number 22 says the women are obligated in kdishma even though it's technically a a positive time mitzvah because come as a as a package and these women since they're obligated fully in all the negative mitzvah of they're obligated also in all the positive and a Woman can be a man in kdish since their obligation is the same. Women can make kdish for men, men can make kdish for women. Very nice. We still haven't answered by the way our question of the man on on Friday night dabon and woman is right. So we'll get there in a second. But is can she even make kdish for men if she's already made kdish? And that's going to be the litmus test because is do we really say she made kdish? Some man comes in from the street. I didn't make Kdish yet. She goes, "No problem. I'll make Kdish for you as well." Why? So have a look at number 23 says, "And therefore even if she's made she can just like a man because they're absolutely the same." So there so the the Mishna Bur are clearly Pascans that that women are included in Araver because they're included in the mitzvah and Krama Zel and therefore she can make kdish for him even if she already made kdish and this mitzvah affects all of us and therefore for the vast majority of mitzvah I brought you the very end here the magav the mag says that if you have just enough oil on on kaneka to light the kaneka lights and your friend doesn't have any so you should light one light every night like the basic mitzvah and give him enough oil or her enough oil so they can light. You want to be a mahadin? Well, they're not doing the mitzvah at all. That's not how it works. Israel is raz. And therefore, we've seen today a lot of things. We've seen the the whole idea coming in from a Brit and her grem. We've seen applications of it that go, you know, on many many levels reverberate through the community. And I think like I said before and you can do with this whatever you feel is appropriate. Um the the idea that we uh and complain about other people I think is sin. Watch out for the yud at the end of the um that we about people's behavior may or may not be justified but that we take a responsibility to do what we can to help. That's where we're meant to be doing it. And therefore please God we should have that opportunity. We should regroup in September. We're having a few weeks off but we'll let you know when things start up again. Rabbi Shaw is here to make a an announcement. Thank you, Rabbi Shaw. And thank you everybody. Uh wish everybody a uh a meaningful fast and g