The Magic Fusion of Shabbos Rosh Chodesh

Good afternoon everyone. Welcome back. Welcome back to the news man post Pesach. It's great to see everybody. Everyone should have a news man of we have very exciting news to share with you. We're coming upon the year of the Sefirah. And there are two great highlight days during the you may have Sefirah of course we have Pesach Sheni and Lag B'Omer. Pesach Sheni is always associated with the of the great Tanna Rabbi Meir Baal Haness. That's why I have here in the room my great son Meir Gladstein is here in honor of the upcoming Pesach Sheni and the Meir Baal Haness. And we have a new release coming out this week. The Sefer Rabbi Meir Baal Haness and the eternal children of Hashem which has come out Hashem in Spanish. It is now available in Yiddish. And coming this week the pocket size edition. This way you could fulfill what Bal Haness says that we're never from the Rabbi Meir. The pocket edition you could keep with you in your car in your glove compartment. In your pocket. You could wherever you go you could put it in your this pocket and that pocket and all you could have Let's say I have about six pockets. You could have at least six pocket size of a Meir on you. Rabbi Silver used to store stuff under his top hat. If you have a top hat you could keep a couple of them in your top hat. You could keep one in your the back seat of your car. There are endless possibilities. Also available in the Meir Aneni. And of course for Lag B'Omer Lag B'Omer the fire and the soul the mystical power of Lag B'Omer Rabbi Shimon bar Yochai and the Zohar Kadosh and also the release of Sefer Birkat HaTzaddik leather bound edition every volume special leather bound edition. The [clears throat] author of the Ben Ish Hai says says that if you say over his Torah he will pray on your behalf for your success and your welfare. So we've now finished the Zman of Pesach and the Yom Tov of Pesach. But we actually have another very festive occasion coming up. In a way we could say we have another Yom Tov coming up. And with that we're going to segue right into today's Shiur. This Friday this coming Friday is Rosh Chodesh. The first day of Rosh Chodesh Aleph [clears throat] Lamed Nissan and then we have Rosh Chodesh Iyar. On a typical Rosh Chodesh we say the following Tefillah. A great love you brought to them. You should bring you should bring to them an eternal love. And the covenant of the fathers you should remember for the children. This is the classic liturgy and the text for Musaf Rosh Chodesh. What is this referring to? What does that mean? You should bring them eternal love. Who's them? What does it mean eternal love? What's this got to do with Rosh Chodesh? And what does it mean the covenant of the fathers you should remember for the children. What does that mean? What's the covenant of the fathers? Who are the children? And what does it have to do with Rosh Chodesh? And even more importantly this coming Shabbos which is Shabbos Rosh Chodesh we have a special that we say. We don't say We don't say after we don't say we don't say during We don't say that either. Instead we say a new Nusach. What does that mean? Why on Shabbos Rosh Chodesh do we say you created your world from yesteryear? You completed your on the seventh day. What does it have to do with Rosh Chodesh? Why on Shabbos Rosh Chodesh do we say these words? Hashem you created your world from back then. No kidding. Everybody knows that. It's guess what it's a in the the says Elohim. What exactly is the meaning of the I'll tell you I'll tell you I'll What is exactly the meaning of the by Hashvi? So why this why the mention that Hashem created his world from yesteryear? Here's the fourth question. On Shabbos Rosh Chodesh for the most part the Tefillah that we say is not Shabbos but rather it's Yom Tov. We're going to say a Yom Tov Tefillah. We're going to say Now we don't usually say this on Shabbos nor do we say this on Rosh Chodesh. We only say it on Yom Tov. So what's going on? It's not Yom Tov. We don't say on Yom Tov on Rosh Chodesh we don't say on Rosh Chodesh. We don't say we don't say we don't say that on on Rosh Chodesh. We say that on Yom Tov. We don't say it on Shabbos we say it on Yom Tov. Why on Shabbos Rosh Chodesh do we say a Yom Tov Nusach? It's not Yom Tov. Also we're going to say That is a Nusach for Yom Tov and not for Shabbos. Never do we say that on Shabbos nor do we say that on Rosh Chodesh. We only say it on Yom Tov. But it's not Yom Tov. So why are we saying the Yom Tov Musaf on Shabbos Rosh Chodesh? We don't say it's Shabbos we don't say it's Rosh Chodesh. So why are we saying it on Shabbos Rosh Chodesh? That's question number four. Question number five is we have a new Nusach. Why is there a new Nusach? Usually the way the the Tefillah Musaf works is that on Rosh Chodesh there's a Nusach and the there's a Nusach and Shabbos is a Nusach. That's my Come Shabbos Rosh Chodesh and there's a new by them. It's mostly Yom Tov but it's not Shabbos it's not Shalosh Regalim it's a What is this of for the Nusach of Tefillah of Shabbos Rosh Chodesh? Those so far are five questions. Here is a sixth but it doesn't count cuz I'm not going to answer it. The sixth is a really tough one. The has an amazing observation in Rosh Chodesh tough tough hey. The says I always was bothered by the following question. The Nusach of you say that that after we talk about we say You know we're missing something. What are we missing? We say we ask Hashem And then we say forgive our sins on this day. for Rosh Chodesh Guess what we forget to say? And we say this Nusach every Rosh Chodesh. We say this Nusach every Shabbos. What happened? I'm sorry we say it every Yom Tov. We say it every Shabbos. You know what it is? What happened? What happened here? Why do we not say we say that? Why don't we say we say we say it on why don't we say it on shabbos It is shabbos Every that's how the shabbos we say it On we say it on and we say it What happened to this important on shabbos says the in they say it now when he says he means authentic you know what authentic means sweden Because There are two main there's no ashkenaz And there's no edus hamizrach Those are the that are davening For over a thousand years he doesn't mean The that davening Cuz originally the baal shem tov You may not know the baal shem tov himself davened of course ashkenaz And when says he means the edus hamizrach The sweden do say and we say it And Bonnie see The sweden do say and we say and we say it >> [snorts] >> So the says the sweden yes I miss the sweden And he says the ashkenaz it's a lot of fuss it's a mistake it's a mistake in the ashkenaz Says I say it I add it to the I add the and we say it There's no reason not to do it I didn't find anybody who asked this question The says that he personally does it Now you want to know what do I do I don't have the guts to say it Even though as you know I've been telling you for many years that the is not a text However I have not found anyone other than the shulchan aruch Who says that you should say this And I don't have the guts to add it to the of it Many people a lot greater than me Have seen the of shabbos and they were not mayor on this But I do think it I do think the words and we say and we say but I don't have the I don't have the guts to actually say it And this is a question asked and I'm not asking it cuz I don't have an answer to it But while we're on the topic of the shabbos shulchan aruch I figured it's share this question such a good question he says the answer is you should say it And here's the best question of all In the of shabbos we're going to say and we say and we say and we say it That is a very unusual request Do you realize what we did over here We said We say We say what's that shabbos we say what's that we say what's that shabbos we say what's that we say do you understand what this is doing it's twisting and turning back and forth between we say shabbos we say what do you mean shabbos we say shabbos you can't be on shabbos there's no on shabbos we don't ask We say we say what's going on so what does it mean shabbos there's no way to be on shabbos it's shabbos we say but we go back and forth we're switching back and forth Between shabbos and shulchan aruch we say and we say we say we've gone back and forth four times in the same line And in the safer shulchan aruch He brings From >> [snorts] >> Rabbi son David Who asked this particular question How we could segue back and forth back and forth back and forth between shabbos and shabbos and shabbos and shulchan aruch And That is question number six So just to review Number one What exactly is the shulchan aruch I have a love on him to scar I have to be with him over love on him to scar What is the of voice What does it mean love on him to scar Question number two why don't we say it the shabbos Question number three why in regard to shabbos shulchan aruch Do [snorts] we say you are to come to them Number four Why do we say a thicker primarily on shabbos shulchan aruch Number five why is there a shulchan aruch and number six why do we go back and forth between shabbos shabbos and shulchan aruch And now to understand this we need to learn a little on shabbos shulchan aruch The first thing you need to know Is we're now The the baal shem tov writes this And many have taught us we are now in the period of the shulchan aruch And the says the period of the shulchan aruch Is a very challenging time What should a person do to be spared The shulchan aruch There are two in shas One says the shulchan aruch of them And another says You should be here In the shulchan aruch on shabbos Now contrary to popular opinion many people think you could be shulchan aruch with voice So there's a joke in my family I'm going to be shulchan aruch I'm going to be a shulchan aruch with I'm going to eat fruits and I'm going to be the midst of shulchan aruch Or I'm going to be the midst of fasting on by eating fruits or I'm going to be the midst of by fruits that's You say what how could we a fasting on by eating fruits I ask you so how could you be eating by eating fruits it's the same thing basically what isn't there an opinion that you could be eating fruits yeah you're right there is an opinion but we don't that way the shulchan aruch you ever hear of the shulchan aruch You see when God gave the Torah to the Jewish people He gave the and the Torah As part of the Torah he gave He gave us the and it's codified in the shulchan aruch and the shulchan aruch says That unless you're a shulchan aruch You're not a shulchan aruch with fruits No no no no no but I ate a piece of oh I just wanted to mention you're also not by eating it Really who says that The shulchan aruch Could anybody be shulchan aruch by eating If your mother is not Jewish and you didn't convert to Judaism you could be shulchan aruch with just thought I might point that out And by the way once you're at it if you're not Jewish and you're eating for then you know you might as well bring a phone into a show while you're at it you know you might as well go that far that far off anyway that you know Little side track In any event what's the though If somebody forgot in on shabbos Do you have to repeat anybody know Of course you have to repeat you do Friday night you do shabbos day you do what about do you need to repeat if you forgot say In so the says you do not because there is an opinion even though it's a minority view That you are shulchan aruch without washing and so therefore you don't go back and again again that's not to be confused that you're allowed to do that you're not But in deference to such a view so it's fine What's the if you forget on on a regular we know there's a in about Simon That you should eat for what's the if you didn't Um Say on do you Again You do not you know why Because even though it's a good idea to eat a if you didn't wash and it's It's okay So on shabbos you must say say On shulchan aruch You do not have to say say What would the be if this shabbos Friday night Or shabbos morning you said say And you forgot say do you need to again So you would say why in the world would you need to again what would the logic be to again I said say If I would have forgot R'tsei, I would have to bench again. I only forgot Ya'aleh v'Yavo. And on Rosh Chodesh, if you forget Ya'aleh v'Yavo, you don't have to bench again. So, the Tur Oh, I got I have to put it up on the put it up on the mar'eh makom here. Put it up on the screen. One second. Let me try this again. The Tur brings in siman kuf uh peh kuf kuf peh kuf. Let me make this a little bigger. He says im chal Rosh Chodesh b'Shabbos v'hiskir shel Shabbos v'lo yishal Rosh Chodesh, choyeh omer Rabbeinu Yosef, ein machzirin. You don't go back. I af al gab d'hashloi saggi d'lo yochal. I, you'll ask, but the only reason why on a regular Rosh Chodesh I don't have to benching is because I didn't have to eat bread. But on this Rosh Chodesh, I had to eat bread. So, shouldn't I have to go back if I miss Ya'aleh v'Yavo? No. Chiyuv achila d'hayom mishum Shabbos hu. The reason why I have to wash and bench is for Shabbos, not for Rosh Chodesh. So, if I I forget Ya'aleh v'Yavo, I don't have to bench again. That's what you would have thought. That if I don't if I miss Ya'aleh v'Yavo in benching, I don't go back because even though nor because on a normal Rosh Chodesh, I don't have to go back. I it's Shabbos and I must go back for R'tsei. Yeah, and that's I have to go back for R'tsei because Shabbos requires me to eat. But Rosh Chodesh does not require me to eat. And therefore, I shouldn't have to bench again. But then the Tur brings from his brother Rabbeinu Yechiel, he says v'yeish cholkim b'zeh. There are those who argue and they say if you forget Ya'aleh v'Yavo, you do need to bench again. Says the Tur v'laze da'ati noiteh. I am inclined to believe that you have to bench again if you forget Ya'aleh v'Yavo this Shabbos. Really? But I didn't have to eat because of Rosh Chodesh. I only had to eat because of Shabbos. Says the Tur, I'll bring you a raya. You need to bench again. You ready for this? What's the halacha? If Yom Kippur comes out on Shabbos, do you davening Eila? On Yom Kippur that comes out on Shabbos, avada. What if in the Eila I said Melech moichel avon avo v'noisel avon. And I forgot to say Hashabbos v'Yisrael v'Yom Kippur. Let's say I forgot to say Shabbos. Do you have to repeat the Eila? Again, it's Shabbos Yom Kippur. And the reason I'm davening the Eila is because of Yom Kippur, not because of Shabbos. And I forgot to say Hashabbos. Do you have to daven again? You do. You do have to daven again. Why? But I'm not saying the Eila for Shabbos. Says the Tur, you see that when you're saying a t'fila that you have to say, even if I don't have to say if I omit something, that that something is not the reason I had to say that t'fila, I have to daven again. Says the Tur, just like on Shabbos Yom Kippur, if I forget to say Hashabbos, I have to daven the Eila again. So too on Shabbos Rosh Chodesh, if I forget Ya'aleh v'Yavo, I have to bench again. And that's how the Tur paskens. Comes the Beis Yosef and the Beis Yosef says that the opinion of Rabbeinu Yosef that you don't have to daven again is the opinion you don't have to bench again is the Mordechai. However, the Rashba sides with Rabbeinu Yechiel. And the halacha is we paskin like Rabbeinu Yosef safek brachos l'hakel. And that's how the Shulchan Aruch paskens in siman kuf peh kuf that on Rosh Chodesh Shabbos, if you mention Shabbos and I didn't mention Rosh Chodesh, I don't go back again. But friends, there is an opinion of and that's the opinion of the brother of the Rosh, Rabbeinu Yechiel, that you do have to bench again. You know why? Cuz even though Shabbos does not require um require you to say Ya'aleh v'Yavo and Rosh Chodesh didn't require you to eat, so why would I have to bench again just because I didn't say Ya'aleh v'Yavo? So what? Rosh Chodesh doesn't require me to have a seudah. The answer is, friends, the answer is it's not just Shabbos this week. You're it's Shabbos Rosh Chodesh. It's the two kedushos fused together to produce a special day. It's the Yom Tov of Shabbos Rosh Chodesh. You're right. In other words, you know what the rationale of Rabbeinu Yechiel? Rabbeinu Yechiel says the same way if I don't say Hashabbos on Yom Kippur in the Eila, I have to daven again. What do you mean? But Shabbos doesn't require me to say the Eila. What are you talking about? It's not just Shabbos. It's Shabbos Yom Kippur. It's Shabbos Yom Kippur. The two kedushos fused together. Likewise, we say the same thing when it comes to Shabbos Rosh Chodesh. It's not Shabbos Rosh Chodesh. It's not I'm sorry, it's not Shabbos and Rosh Chodesh. It's not two kedushos that happen we in in the Gemara talk in lomdus, we call it that two people that were nizdamen b'fundak echad. You know, you have two people that have happen to meet up in the same inn. No, it's not Shabbos and Rosh Chodesh. It's a new day where the two kedushos fused together to produce a Yom Tov. It's called Shabbos Rosh Chodesh. The same way it's not Shabbos and Yom Kippur. It's Shabbos Shabbosain. It's the kedusha of Shabbos fuses with the kedusha of Yom Kippur. >> [snorts] >> And therefore, if I forgot to say the Eila, listen carefully, it's not only that Yom Kippur requires me to say the Eila, even the kedusha of Yom Kippur fuses Shabbos. It's a Yom Kippur dikka Shabbos. So, even Shabbos dictates that you should daven the Eila. Because it's not a regular Shabbos. It's a Yom Kippur dikka Shabbos. The sanctity of Yom Kippur fuses together with Shabbos. So too, it's not a regular Rosh Chodesh. The kedusha of Shabbos influences Rosh Chodesh. So now, even Rosh Chodesh says I need to have a seudah. Now listen carefully. What do the other rishonim hold? What does Rabbeinu Yosef hold? That Rabbeinu Yosef says if you forget Ya'aleh v'Yavo, you don't have to go back. The reason why Rabbeinu Yosef says you don't have to go back is because they hold there's a difference between Yom Kippur that comes out on Shabbos and Rosh Chodesh that comes out on Shabbos. You see, Yom Kippur and Shabbos are similar kedushos. They're both kedushos that you cannot do melacha. They're they're both kedushos of resting from melacha, of not working, of cessation from melacha. Mashainkein, Rosh Chodesh and Shabbos, they are fundamentally different in their quality of kedusha and therefore they don't fuse together. >> [snorts] >> But that means everybody holds fundam- um fundamentally that it is possible for two kedushos to fuse together to create a new type of kedusha. Rabbi Yonasan and David explained it in the following way. There's a Gemara in Arachin. The Gemara in Arachin says why is it that on Pesach we don't say Hallel shalem every day? And on Sukkos, we do say Hallel shalem every day. Says [snorts] the Gemara in Arachin, you know why? Because on Sukkos, it's cholik b'korban ayin tzibur. On Sukkos, we bring a new korban every day. And therefore, each day has an independent kedusha, so we say Hallel every day. Mashainkein, Pesach, it's the same korban every day, so it's one kedusha and therefore you don't say Hallel. So, the Gemara asks, what about Shabbos? Shabbos, there's a special korban that you bring. So then you should say Hallel. So, the Gemara says, okay, you're right. It is cholik b'korban ayin tzibur. But Shabbos is not called a mo'ed. So, the Gemara asks, okay, so Rosh Chodesh is called a mo'ed. And you bring a korban. So, you should say Hallel. Hallel shalem. Says says the Gemara, no, it's not sanctified by asiyas melacha. It has to be sanctified by refraining from melacha. So, the reason you don't say Hallel shalem on Shabbos is because it's not called a mo'ed. The reason you don't say Hallel shalem on Rosh Chodesh is because it's not cholik b'korban I say her. Says R' Yonasan David quoted in the safer halacha that if Shabbos comes out on Rosh Chodesh, so it is like the carbon I say her because of Shabbos and it is equally because of Rosh Chodesh and it is like Shabbos malacha because of Rosh Chodesh. In other words, because of Shabbos it's like Shabbos malacha. It's like the carbon I say her. It is called a moed, so then it fuses together to to become a Yom Tov cuz it has all the components of Yom Tov. By the way, so this explains why there's a special matbeah of tefillah for the for the Shabbos Rosh Chodesh because it's not just Shabbos and Rosh Chodesh. No, it's a special Yom Tov called Shabbos Rosh Chodesh. In the back of the safer Avodas Hashem there is a safer, an ethical safer called Magen Avraham Tavo and he tells us that every Shabbos you should think in your mind about kedushas hayom. Don't forget about kedushas Shabbos the whole day. Like it says zachor es yom haShabbos lekadscho. On Yom Tov also, you shouldn't forget about kedushas hayom. On Yom Tov you should think about simchas Yom Tov. Do not remove the simcha from your heart. Cuz Shabbos is a nice Yom Tov is a nice yet be careful not to be daas from them. Rosh Chodesh also, the Magen Avraham says you should remember it's kedusha. Cuz it's a Yom Tov d'Oraisa and there's safek simcha. So the Magen Avraham says Yom Tov I'm sorry, Rosh Chodesh is a Yom Tov d'Oraisa. The Gra says in the Even Shleima every day that there's a carbon mussaf, you even have neshama yesera. You have a tosafos ruach hakodesh on every day that there's a carbon mussaf. Furthermore you know, we brought earlier, I I had mentioned and I heard this from R' Yonasan Aviner Sachs that the reasoning of the shita brought in the Tur of R' Yosef of why you don't why you would not have to repeat the birkas hamazon if you forgot yaaleh veyavo is because the kedusha of Shabbos is fundamentally different than the kedusha of Rosh Chodesh as opposed to Shabbos and Yom Kippur that they could fuse together. The Chida though, I want to bring to your attention, says something fantastic. He says the reason why there's a mitzvah to be marbeh besudas Rosh Chodesh is because Rosh Chodesh has kedusha. He says even though Yom Tov has greater kedusha than Rosh Chodesh in a certain sense there's a maila that Rosh Chodesh has over Yom Tov. And that is gehennom is turned off on Rosh Chodesh. It's also it's not turned off on Yom Tov. It's turned off on Rosh Chodesh. But gehennom is turned off on Rosh Chodesh and it's turned off on Shabbos. Also, so by the way, that would explain the logic of how kedushas Shabbos and Rosh Chodesh fuse together because there is a commonality in their kedushas. Furthermore listen to this. Both Shabbos and Rosh Chodesh were bequeathed to us from the time Hashem created the world. You see, Shabbos is programmed into the world. It's kvi vekayma. Rosh Chodesh is also bequeathed into the world. The the moon is born. There's a certain inherent quality to Rosh Chodesh. As opposed to Yom Tov was created >> [clears throat] >> through miracles that happened afterwards. That's why the pasuk in Yeshaya perek sameach vov Yeshaya ends off the navi compares Shabbos and Rosh Chodesh. Why? Cuz both of these holy days are part of the fabric of creation. So first of all, this gives us added insight into into how the sanctity of Shabbos and Rosh Chodesh could fuse together cuz there is a commonality in their kedusha. Namely, they're both around since bri'as ha'olam and this would explain the nusach hatefillah that we say on Rosh Chodesh. Why on Shabbos Rosh Chodesh do we say you created the world from yesteryear? Cuz we're explaining that the kedusha of this day, which is Shabbos and Rosh Chodesh, is already programmed into the very fabric of creation. So that's that's the explanation for the nusach of the nusach hatefillah explains that the kedusha of both of these days it could be traced back to um um bri'as ha'olam. In fact, there's an amazing Gemara in Zevachim tzadi alef. The Gemara has a shaila. What comes first, tadir or mekudash? What takes precedence? Frequency or sanctity? You know, tallis is more frequent. Tefillin is more sanctified. Says the Gemara, well on Shabbos Rosh Chodesh first we bring the mussafei Rosh Chodesh. Excuse me, first we bring the mussafei Shabbos and then we bring the mussafei Rosh Chodesh. Why? Says the Gemara, that shows that tadir is more important than mekudash. So Shabbos, which is tadir, takes precedence over Rosh Chodesh, which is mekudash. What? Rosh Chodesh is mekudash than Shabbos? You see from this Gemara that Rosh Chodesh in a certain sense has more kedusha than Shabbos cuz the Gemara says what comes first, tadir or mekudash? And the Gemara brings a raya from the fact that mussafei Shabbos come before mussafei Rosh Chodesh that tadir takes precedence over mekudash. >> [snorts] >> Yes, says the Avnei Nezer, from here we see that Rosh Chodesh is more mekudash even than Shabbos. Wow. Says the Avnei Nezer in Ois Dasha. By the way, it's worthwhile to mention the Avnei Nezer tonight. It's the yahrtzeit of the Eretz Tzvi. The Kuzhiglover Gaon talmid of the Avnei Nezer. This morning I was zocheh to conduct a historic interview with Harav Dovid Avraham Mandelbaum, the author of the biography on the Eretz Tzvi. >> [snorts] >> His father was a talmid of the Eretz Tzvi. He told me that his father was bar mitzvah in Yeshivas Chachmei Lublin. And says the Avnei Nezer in Yeshaya it says why Rosh Chodesh is mentioned before Shabbos? The answer is cuz Rosh Chodesh is mekudash than Shabbos. >> [snorts] >> By the way, the Chasam Sofer says that Shabbos is more frequent than Rosh Chodesh. But Rosh Chodesh is more mekudash than Shabbos. Let's explain. The we have a shaila. What takes precedence, tadir or mekudash? Tadir is like gashmius. Tadir is like an external superficial idea. It's frequency. Mekudash is quality. Le'asid lavo we say yavo Yichob basar. All the gashmius will bow to the ruchnius. And will transform into ruchnius. And then le'asid lavo there's no question mekudash will be better than tadir. And therefore, le'asid lavo it will be first Rosh Chodesh carbon and then Shabbos. It's only bizman hazeh that that tadir takes precedence over mekudash cuz we live in a gashmiusdige world. But le'asid lavo where the physicality will transform to spirituality, then we'll live in a a spiritual world, then mekudash will trump tadir. >> [snorts] >> By the way the Ram Mipano writes in Sha'alos Utshuvos Ram Mipano that [snorts] the pasuk in Yechezkel perek mem vov pasuk alef koyomar Hashem Elokim sha'ar hachotzer hapnimis haponeh kadim hi sagur sheishes yemei hama'aseh uveyom haShabbos yipase'ach uveyom haChodesh yipase'ach. >> [snorts] >> It's interesting. It says in le'asid lavo the gate of the courtyard. I'm learning with my son Meir and now we're learning mesechta Middos. Actually, Mishna Yomis begins today Maseches Midos. By the way, you know, Mishnah Yomi's was established by the Eretz Tzvi, the Kodesh Lover. He was He's the one who established Mishnah Yomi's. Because when Rebbe Meir Shapiro passed away, the Kodesh Lover said, "People who just learn Daf Yomi, they're not going to get to Toharos or Zeraim." So, the Mishnah Yomi's would complete what the Daf Yomi was not Mashlim, and it was a way of Aliyah L'Nishmas Rebbe Meir about Rebbe Meir Shapiro. So, the the Ram Mipano says in the Navi Yechezkel, it says La'asos Lavai, the inner gate of the Chatzer that faces east will be locked except for Shabbos and Rosh Chodesh. What's the commonality between Shabbos and Rosh Chodesh? But, now we're learning that there's a certain common Kedusha between Shabbos and Rosh Chodesh. Both of them Gehennom is closed. Both of them the doorway both for both of them were programmed into the creation of the world, and therefore when it's Shabbos Rosh Chodesh, they fuse together to produce a unique Kedusha. But, still we haven't explained what is that unique Kedusha. Dear friends, fasten your seat belt. You should say the following: Hineni Muchan U'Muzman L'His'orer Mi'Kedushas U'Tif'eres Ha'Torah Ha'Kedosha. I hereby prepare myself to be elevated and astounded by the beauty and the grandeur of the holy Torah. The Tur says, this is another Tur. This time the Tur brings from his other brother. First, the Tur in Siman Taf A Kuf Pe Ches brought it from his brother Rabbeinu Yechiel. Now, he's bringing from his brother Rebbe Yehudah. He says something amazing. >> [snorts] >> He says, it says in the Yerushalmi, many women are noheg not to do Melacha on Rosh Chodesh. That's a Minhag. And in Pirkei D'Rebbe Eliezer, we find, why do women have Rosh Chodesh as a Yom Tov? Cuz they didn't want to give from their nose rings to their husbands to make the Egel. When the husband said, "Sprintza! Yenta! Please remove the ring from your nose, because I want to make a golden cow." She said, "No. Even though I listen to everything you want. When you ask me to turn on the air conditioner, I turn on the air conditioner. When you ask me to turn on the heat, I turn on the heat. I always listen to you, my dear husband. But, now I will not listen to you. I will not remove the ring in my nose so that you can make a cow." So, at that point in time, the Yom Tov of Rosh Chodesh was given to the women. Says the Tur, let me explain. >> [snorts] >> My brother Rabbeinu Yehudah explained that the three Yamim Tovim, Pesach, Shavuos, and Sukkos are K'Neged Ha'Avos. Pesach is K'Neged Avraham Avinu. Shavuos is K'Neged Yitzchak. Pesach is K'Neged Avraham because Avraham served the Malachim Matzos on Pesach. Shavuos is K'Neged Yitzchak because the Tekias Shofar of Matan Torah was from the Ail of Yitzchak. Sukkos is K'Neged Yaakov. Like it says, U'L'Miknehhu Asah Sukkos. And the 12 months of the year are called Mayadim. They're K'Neged the 12 Shvatim. Originally, I don't know, Shevet Nissan was the Yom Tov of Yehudah, and Shevet Iyar was the Yom Tov of another Shevet. And the 12 Roshei Chodashim were the Yamim Tovim of the 12 Shvatim. But, when we sinned with the Egel, the Yom Tov of the Banim was taken away, and it was given to the women. By the way, if you look in the Yisodei B'Sho'arei Avodah, the Yisodei B'Sho'arei Avodah says that on Musaf of Shabbos and Rosh Chodesh, when you say the words Ahavas Olam Ahavtiha, U'V'Rachamim Rabim Chibavticha, one should tear his heart into 12 rippings. This is not just poetic language. By the way, the Yisodei B'Sho'arei Avodah, which is a great Musar Sefer, and astirs us and arouses us to the feeling and the inspiration of the various Tefillos, and is Masliach the Leib with great Hislavos. He explains how the whole purpose of Tefillas Musaf is to Daven to Hakadosh Baruch Hu, beg Hashem, Hashem, restore the Avodah in the Beis Hamikdash, restore the Korbanos of the Beis Hamikdash. Says the Yisodei B'Sho'arei Avodah, you when you say the Tefillas Musaf on Shabbos Rosh Chodesh, you should tear your heart into 12 rippings. You know why 12 rippings? Because the Rebbe Yonasan David explained, because Rosh Chodesh was taken away from the 12 Shvatim. This is not just poetic language. This is a very specific, accurate text. >> [snorts] >> Therefore, listen to this. That means originally Rosh Chodesh was given to the 12 Shvatim. So, the three Yamim Tovim were given to the Avos, and the 12 Roshei Chodashim were given to the Banim. But, when we sinned with the Egel, the Banim lost the Yom Tov. So, on a typical Rosh Chodesh, we say as follows: Ahavas Olam Ahavtiha, eternal love love them, Hashem. We know that because of the Egel, maybe it affected your love for them. So, we ask you, U'V'ris Avos, the covenant of the forefathers that you established through Pesach, Shavuos, and Sukkos, L'Vanim Tizkor, remember for the Banim. Meaning, restore Rosh Chodesh to us. That's the Tefillah. Ahavas Olam Ahavtiha, Tavi Oi Tavi L'Ahem, U'V'ris Avos, L'Vanim L'Vanim Tizkor. I don't have time to teach you the whole song now. On a different time, maybe we'll have later in the day, a different time, we could set up a Shiur that we could learn songs. You need to know songs, you know? Cuz like the Maginei Eretz Tova said, you need to remember Kedushas Rosh Chodesh the whole day. So, this way you could sing it. Now, this Friday, you could sing that song that I just sang. Ahavas Olam Ahavtiha. But, what about Shabbos? We mentioned that on Shabbos Rosh Chodesh, we don't say the words Ahavas Olam Ahavtiha, U'V'ris Avos, L'Vanim Tizkor. You ready for this? Fasten your seat belts. Comes Ha'Ariza'l. Comes Ha'Ari Ha'Kadosh in Pri Eitz Chaim. The Ariza'l is explaining the Tefillah. Yismach Moshe B'Matnas Chelko, Ki B'Ne'eman Karasa Lo. Everybody knows that the first letter of Divrei Ha'Yamim is Aleph. But, as opposed to the small Aleph of Vayikra, Aleph Z'eira, the Aleph of Divrei Ha'Yamim is Aleph Rabbasi, a big Aleph. Now, you You want You want to hear something amazing, Mayor? Uh The letter Aleph equals one. Beis is two. Gimel is three. Dalet is four. Hey, Yud is 10. Chaf is 20. Lamed is 30. Kuf, 100. Resh, 200. Shin, 300. Taf, 400. End of Chaf, 500. >> [snorts] >> End of Mem, 600. End of Nun, 700. End of Peh, 800. End of Tzadi, 900. What's a thousand? Aleph is one. Elef is a thousand. It goes back to the beginning. The Noam Elimelech writes this in his Hakdamah to Sha'ar Ha'Tzaddik So, the big Aleph of Divrei Ha'Yamim is that big Aleph is a thousand. This teaches us, when Hashem gave the Torah to Klal Yisrael, Moshe Rabbeinu got a thousand sparks of light. But, when Klal Yisrael made the Egel, all he lost all a thousand sparks except for one. He kept one. That's the Aleph Z'eira, the small Aleph of Vayikra. He got one spark of light. But, it's not fair. Moshe didn't sin. It's because of Klal Yisrael. >> [snorts] >> When did Klal Yisrael lose their sparks of light? When we lost the crowns of Har Sinai. And when does Moshe get them back? Every Erev Shabbos, every Friday night, Hashem returns to Moshe all a thousand sparks of light. That's Tosefes Shabbos. Tosefes Shabbos are the thousand sparks of light that Hashem gives back to Moshe Friday night. But, Moshe Rabbeinu is a faithful servant. Moshe Rabbeinu says, "They're not mine. They belong to the Jewish people." So, Moshe Rabbeinu gives them back to us on Shabbos. That's why on Friday night, you ever see a guy? What is He's a he's a mechanic. The whole day he's working under a car. His hands are black, his face is black. He's wearing overalls. He's not dressed, you know, in the most elegant way. But Friday night he comes out of the shower, he comes to shul, he's wearing a spodik. The spodik is almost as tall now that the now that there's no World Trade Center when there was a World Trade Center, the World Trade Center was taller than the spodik. Actually, you know, the joke is, what's the difference between a shtreimel today and a spodik? The difference is a shtreimel is taller. You know? It used to be the spodik was he comes to shul, he's wearing his shtreimel. The shtreimel it I know I don't know what animal with fur is so tall, but it's amazing. That's why they're so expensive. They have to find an animal that's mamish that's this 10 ft tall. He's wearing a crown. He looks like a million bucks. His wife finally the whole week she's not listening to him cuz, you know, who are you? He comes home, he's a melech. It's not the shtreimel. It's not the shtreimel. You know it says in Mishlei, I don't need your shtreimel. It says that. I can't I'm not going to tell you where. It's not that I need your shtreimel. It's you have the Arizal's megaleh, you have rays of light. Moshe Rabbeinu give you gave you back your rays of light. You have nine you have all a thousand rays of light. That's what it means. Moshe Rabbeinu rejoices in the gift that Hashem returns the sparks of light on Shabbos. He Moshe Rabbeinu is an eved ne'eman and he gives it back to the Jewish people. So you know we see from here, dear friends we see from here that Shabbos transcends the chet ha'egel. On Shabbos we get back we get back all the sparks of light. On Shabbos we get back all everything we lost by the egel, all the crowns that we lost, all the grandeur of Sinai that we lost by the chet ha'egel we get back on Shabbos. On Shabbos there's no chet ha'egel. You ready for this? Fasten your seatbelts. What's the reason why Rosh Chodesh is not a Yom Tov? Because of the chet ha'egel we lost it. But if Rosh Chodesh would come out on Shabbos, Shabbos transcends the chet ha'egel. Shabbos Shabbos flies over and above the chet ha'egel. On Shabbos we're not limited by the limitations of the chet ha'egel. So Shabbos and Rosh Chodesh they fuse together to produce a miraculous kedusha, an astounding kedusha. It's the on a regularly on Rosh Chodesh we say Avos Olam Tovi Lohem U'vris Avos U'vanim Tizkor. We say Ribono Shel Olam, you took Rosh Chodesh away from us. The bris lavanim tizkor, the Yom Tov that you gave to the banim you took away from the banim. Now there's only a bris avos through the shlosh regalim. But on a typical Rosh Chodesh we say Ribono Shel Olam, forgive us for the egel. Please restore Rosh Chodesh to its pristine original state. So if Rosh Chodesh would ever come out on Shabbos, then Rosh Chodesh would become the original Yom Tov that it was meant to be. Like the Torah says, originally Rosh Chodesh was a Yom Tov. So if it was originally a Yom Tov but it's not because of the chet ha'egel. But on Shabbos Rosh Chodesh it's restored to its original state. That's the reason says Rebbi Yonasan David why on Shabbos Rosh Chodesh we don't say Avos Olam Tovi Lohem U'vris Avos U'vanim Tizkor. You know what we say on Shabbos Rosh Chodesh? We don't say the love, the eternal love bring back to them. No, on Shabbos Rosh Chodesh we have the eternal love. We say, we exclaim, we declare proudly Ahavta Olam U'vris Avos U'vanim Tizkor. We say you love us. We don't have to be mispallel U'vris Avos U'vanim Tizkor. We got it back. Shabbos Rosh Chodesh we got it back. Our Chaim Kodesh also says in Zos Habracha that on Shabbos Moshe Rabbeinu is chozer the ataros to Klal Yisrael. And this is the meaning of Yismach Moshe B'matnas Chelko. So let's come back and answer some of the questions that we began with. In the sefer Heichalos we bring that that's the meaning of the Yesod V'shaar Ha'avodah, why he says that on the tefillah of mussaf you should tear your heart into 12 rippings. Because on a regular Rosh Chodesh we're yearning, we're davening, please restore the Yom Tov to its rightful form. Let's come back and answer some of the questions we had on the Nusach Hatefillah. Friends, we asked what's the meaning of the tefillah Avos Olam Tovi Lohem U'vris Avos U'vanim Tizkor. The meaning is we say on a regular Rosh Chodesh the eternal love eternal love you should bring to them and the covenant that you have with the avos through the regalim remember to the banim. There's no need to say it on Shabbos Rosh Chodesh. On Shabbos Rosh Chodesh we have that love restored to us the way it always was. We asked, why do we reference the creation of the world from yesteryear? When it comes to Shabbos Rosh Chodesh we brought from the Chida because the kedusha of Shabbos and Rosh Chodesh has a commonality to it, namely that commonality is that they're both programmed into the fabric of creation. On both of them Gehenna is off. We asked, why do we say a Yom Tov dikka Shmoneh Esrei on Shabbos Rosh Chodesh? Cuz it's a holiday. Because the Torah says originally Rosh Chodesh was a Yom Tov. We lost it, but on Shabbos Rosh Chodesh we have it back. And it's a matbe'a chadasha because it's not Shabbos, it's not Rosh Chodesh, the kedusha of both of them fuse together. And says Rebbi Yonasan David, because the kedusha fuses together the kedusha of Shabbos reflects on Rosh Chodesh. The kedusha of Rosh Chodesh reflects on Shabbos. Meaning I'm going to give you an example. And I'm going to get into this more. Maybe I'll do another clip on this because uh it will take time to develop. But halacha l'ma'aseh if Shabbos comes out on Yom Kippur yeah? If Shabbos comes out on Yom Kippur the halacha is if Shabbos comes out on Yom Kippur do you make kiddush? Let's say a choleh sheyeish bo sakanah who has to eat, do you make kiddush? So the Or Sameach paskens in Hilchos Avodas Yom Kippurim I believe that based on the Gemara in Zevachim daf tzadi alef, remember we had the Gemara we mentioned the Gemara, what's better, makudash or tadir? And the Gemara says we see tadir comes first because the mussafei Shabbos come before Rosh Chodesh. The Gemara brought the following brings the following lashon. The Gemara brings the following lashon. No, that doesn't show that tadir goes before makudash. The Gemara says Atu Rosh Chodesh l'mussafin diday ahani, l'mussafei Shabbos lo mahani? Do you think Rosh Chodesh is only shining and illuminating and having an effect on its own mussaf and it's not reflecting and shining on the mussaf of Shabbos? Meaning the Gemara is saying that the mussaf of Shabbos on Rosh Chodesh it's not only Shabbos, it's also Rosh it's also the mussaf of Rosh Chodesh. Meaning the mussaf you bring for Shabbos it's not only the mussaf for Shabbos. It is the mussaf of Shabbos Rosh Chodesh. So that mussaf itself is makudash because it's not just Shabbos, the kedusha of Rosh Chodesh has and it takes an effect on Shabbos. Likewise the Or Sameach says the kedusha of Yom Kippur takes effect on Shabbos and even Shabbos says you don't have to eat. And therefore a choleh sheyeish bo sakanah the Or Sameach says would not make kiddush on Shabbos. Be it as it may this coming Shabbos it's not just Shabbos. It's a a new Yom Tov. There's a magic fusion of Shabbos Rosh Chodesh. Where kedusha Shabbos shines on Rosh Chodesh, kedusha Rosh Chodesh shines on Shabbos. Therefore says Rebbi Yonasan David when we say and express the Nusach we say Elokeinu V'elokei Avoseinu R'tzei V'nucheinu Shabbos V'chadeish Aleinu Rosh Chodesh B'yom Hashabbos Hazeh Shabbos Es Hachodesh Hazeh. Why are we going back and forth? Because the two kedushas intertwine and fuse together and reflect upon each other. And friends, what is the nature of the Yom Tov of Shabbos Rosh Chodesh? It's like a day out of the future. Like the Chasam Sofer says, that lo osid lovoi, when we will when the world will become kuloi ruchni, then of course the kedushas Rosh Chodesh will take precedence over Shabbos. Or the way the Sfas Emes says it, um the Sfas Emes says all chatoim are not able to corrupt Shabbos. They have no effect on Shabbos. Shabbos is impervious to the chet ha'egel. The novi tells us lo osid lovoi, yovo kol bosor l'hishtachavoi l'fonai, everyone will ascend to the Har Habayis on Rosh Chodesh, which indicates that when when the the Yom Tov of Rosh Chodesh is restored to us, that means lo osid lovoi the Yom Tov of Rosh Chodesh is restored to us. So, the Yom Tov of Rosh Chodesh is like a Yom Tov out of the future. Right now we don't have Yom Tov of Rosh Chodesh. But lo osid lovoi we will have the Yom Tov of Rosh Chodesh. So, Shabbos Rosh Chodesh, it's like a Yom Tov out of the future. By the way, that's the reason why that during the shiva d'nechamta, we actually don't lain one of the shiva d'nechamta if it's Shabbos Rosh Chodesh. One of the reasons is because we have an nechama anyway in that haftorah. We have the nechama of um sisu sisu esam sos kol hamisablim kol hamisablim al Yerushalayim zochim l'roya b'yeshuasa. But there's another reason, because the haftorah of Shabbos Rosh Chodesh, it's a Yom Tov out of the geulah. It's a Yom Tov from the days of the future. There's no greater nechama than that. So therefore, to to summarize and to um conclude, even though we finished the season of the yamim tovim, there is a special Yom Tov that lay ahead of us this coming Shabbos. It's a Yom Tov literally out of the time of the future, where the novi says, v'haya midei chodesh b'chodsho umidei Shabbos b'Shabbato yovo kol bosor l'hishtachavoi l'fonai amar Adonai. This is a great Yom Tov, a Yom Tov out of lo osid lovoi, where we have the confluence of kedushas Shabbos and kedushas Rosh Chodesh. Shabbos is ikdash b'asiyas melacha, Shabbos is chol b'korbonoseha, Rosh Chodesh is ikvi moed, and whatever we lost from Rosh Chodesh because of the chet ha'egel, we overcome with kedushas Shabbos. So, I wish you all uh let me be the first to wish you an upcoming What do you wish somebody first? Do you say good Shabbos, which is todir, or do you say a good chodesh, which is mekudash? The answer is lo osid lovoi you say chodesh tov first. But I would say on this Shabbos maybe you should first wish someone a chodesh tov and then a Shabbos a good Shabbos. On the other hand, the korban of Shabbos will become before the korban musaf, and as soon as we should be zocheh, Eliyahu Hanavi should come and he should be megaleh to us whether first we should say a good chodesh or a good Shabbos. Shkoyach everyone. Shkoyach. Thank you so much. Recording B'hatzlacha.