question though is what what exactly is this mitzvah? Where do we find the mitzvah in the Torah that says, or is it a mitzvah, or is it a mitzvah in the Torah that says to go be הוצאת המת or הכנסת כלה? Doesn't seem clear exactly what the what the source for this mitzvah is. Is not a footnote in the in the siddur where it says that we say it every morning? Take a look. I want to know what the what the source for the mitzvah, הכנסת כלה, הוצאת המת. We know there's mitzvah of הוצאת המת. פאה. Huh? Where do you have? פאה. פאה? No, Shabbos. So we say every we say every day in the Mishnah in פאה, אלו דברים שאין להם שיעור. פאה, בכורים, right? And then we go on to say אלו דברים ש... שיש להם בעולם הזה, If you don't know the shiur, why would you quote a משנה דברים שאין להם שיעור? When you don't know the shiur. He brought it up. No, he brought it up. Who brought it up? He made a joke, brother. Oh. All right, and what do you have there? You have a makor, a פאה? Is it a Mishnah פאה? It's a פאה. פרק א׳. Huh? פרק א׳, פרק א׳, מ״מ א׳. All right, guys. So let's see. I want to I want to go which you mentioned last time. No. Not yet. Patience. It is chesed, or it's following the ways of הקדוש ברוך הוא, Also Shabbos. which is what פרק ז׳. Okay. So, so I want to really עמוד א׳. I want to get to this which which is again, the Mishnah on Peah says it. But again, where's where's the mitzvah? Do we find this in the Torah? Does the Torah say, does the Torah say mitzvah, specifically to for הוצאת המת or הכנסת כלה? And if it does not, then we have to know exactly what the source is. Means to say, yeah, we have a Mishnah. What's the source for the Mishnah? Where do we see that mitzvah? Who made up this mitzvah? So I

want to be makdim. I want to preface this with a kashya that we mentioned earlier from Rabbi Elchanan Wasserman. I want to go through with you again his kashya and his teretz. And based on some of the the the amudim that we learned in between, we're going to ask a question on this Rabbi Elchanan, and go with the new peshat which is going to lead us towards lead us towards a understanding of the makor for this mitzvah. So when you say, who made the mitzvah, you mean Hashem or the Rabbis? Is that Yeah, we're going to we're going to talk about that. So going back to the kashya of Rabbi Elchanan, and if you remember this then good, help me out here. Once again, the Gemara started off of the תנו רבנן, מבטלין תלמוד תורה להוצאת המת ולהכנסת כלה. The Gemara said we're מבטל תלמוד תורה for הוצאת המת והכנסת כלה. פראגט רבי אלחנן that what is the Gemara teaching us? This seems to be a halacha which is already established, which comes from pesukim, that there every every mitzvah is like this. Nothing specific about הוצאת המת and הכנסת כלה. The

Gemara teaches us that any mitzvah, there's a choice between a kiyum mitzvah or learning Torah. So the Gemara tells us, it depends. If it's אפשר לקיימו על ידי אחר or it's what we call אי אפשר לקיימו על ידי אחר. Which means to say, if there's a mitzvah which comes your way that someone else could have fulfilled, and will not take away from you ביטול תורה, so let him fulfill the mitzvah, it doesn't have to be at the expense of your learning. On the other hand, if there's a צרה, there's a מת, nobody else to take care of, even if it's not a מת, any any mitzvah the Gemara says, and you have a choice between מבטל תורה and going to be עוסק in that other mitzvah, be it what it may, the Gemara tells us that if it's, once again, if it's אפשר לקיימו על ידי אחר, someone else can fulfill the mitzvah, then opt for learning, don't be מבטל תורה. If it's אי אפשר לקיימו על ידי אחר, and you're the only one who can do the mitzvah and it's So then you're allowed to be מבטל תורה for the mitzvah. Just think about the The פרק וכולן goes on to what's there ערב הכנסת כלה, ערב הוצאת המת. What's the Gemara telling us? תנו רבנן, מבטלין תלמוד תורה להוצאת המת. And then the Gemara continues to say there is a shiur for what's considered a proper kavod for the הוצאת המת. Obviously if you don't fulfill that quota, so then it's אי אפשר לקיימה על ידי אחר, then you do, then you're מבטל תורה. If they don't need you, you don't have to. What is the Gemara teaching us new that we don't already know from the Gemara Moed Katan, the source for this other הלכה, which does go back to פסוקים, really? An עם הארץ. Even for a מת of an עם הארץ, there has to be So, meaning, if I understand you correctly, talking about a מת מצוה? No no, our Gemara is not talking about a מת מצוה. Even for a מת of an עם הארץ, there has to be one Oh, so the Gemara yeah, the Gemara, okay, so the Gemara right, so we spoke about that. Our Gemara is talking about the talmid chacham, one who learns Mikra and Mishnah. Mikra and Mishnah, yeah. So again, so that so the Gemara says that such a person, for him, what's considered a proper kavod is, the way the poskim say, is the Gemara's shiur of 600,000 people. For someone who does not have מקרא ומשנה, so there's a different shiur. The poskim talk about you have to have minyan, you have to have etc. But whatever the shiur may be, but once again, what's what's unique about this mitzvah? Why is the

Why is the Gemara singling out these mitzvot of הוצאת המת and הכנסת כלה? Nothing's seemingly unique about these mitzvot, or mechudashdik about these mitzvot. It could be any other mitzvah. It could be talking about the mitzvah of That would be like a shiur. giving kavod to a תלמיד חכם. So therefore what? Therefore, only a תלמיד חכם Where is the source for that? Where is the source that you have to give kavod to a תלמיד חכם? Where is the source that you have to give kavod to a תלמיד חכם? I know in Bava Batra Rabbi Yochanan said kavod for Honor, we have to honor. So the mitzvah of honoring a תלמיד חכם, do we find is that It's a Gemara. I would assume it's talking about a תלמיד חכם who is alive. Yeah, but also This is a new this is a new idea, like the kavod for a תלמיד חכם that's dead, הוצאת המת, it's part of משנתנה בששים ריבוא, אף נטילתה בששים ריבוא. That was makor for the number. Where do we get the number 600,000? Just like the Torah was given with 600,000. Yeah, but but the Torah, it's referring to תלמידי חכמים. That's not anybody. Well the Gemara says all these halachot apply specifically to one who one who learns מקרא and Mishnah. Right, but again, the point the point is, it doesn't really make a difference what That's a limitation, but not for all of them. What I'm trying I'm trying to ask here is that it's clear that there's some kind of obligation that we have here. You could point it whatever direction you want, whether it falls under the umbrella of kavod haTorah, whether it's כבוד המת or a תלמיד חכם, whatever you want to call it, but the point is seemingly the Gemara has an assumption that there is a mitzvah to participate. And once again, the question is why would this mitzvah why should it be different than any other mitzvah? If there's a mitzvah to have an eruv in your community, so if it's מקום שאין איש, so yeah, if it means you have to close your Gemara to go help out the community, you go help out the community. If there's a טירחה, there's a mitzvah. So if it's אפשר לקיימה על ידי אחר, so let somebody else do it. If it's אי אפשר לקיימה על ידי אחר, so you do it. The mitzvah could be tzedakah, any mitzvah you could think of! That's the way it works by all the mitzvot. Why should this mitzvah be any different? Now once again, we didn't exactly pinpoint what this mitzvah is, that's little bit of a question mark, but we're just working with the assumption, let's assume it's X. X is a mitzvah. Now, why is this mitzvah being singled out here together with a חתן וכלה to tell us, oh, מבטלין תלמוד תורה for this mitzvah? Of course מבטלין תלמוד תורה for this mitzvah. You מבטל תלמוד תורה for any mitzvah if you don't have someone else that can that could that could do the mitzvah, so do it. That's what Rav Chisda's asking. Good, Albert? Yeah, yeah, yeah, we spoke about this. You got the answer? Okay, so wait till we get to that answer. You got this? Okay, good. זאגט

R'' Elchanan the chiddush, R'' Elchanan wants to say like this, okay? Now, you might not be so satisfied with the answer. I'm going to tell you what he says, and then we're going to ask questions. זאגט R'' Elchanan He says it as a shema, a maybe, possible answer. Yeah. The chiddush is that although our Gemara is putting what we I guess we could call a cap on the minimum requirement for the kavod of a תלמיד חכם that was niftar and the levayah of the amount of people that we should have there, but nonetheless, still, the more people you have, even if you exceed that number, that's still showing more chashivut and more kavod and is also a mitzvah. זאגט R'' Elchanan, so one may have thought before our before our Gemara came along that even though maybe there is some kind of cap, so our Gemara's going to lay out to you what's what's considered kavod, you would have thought, yes, so that's the obligation is to make sure you meet that criteria, but anything that you could do to enhance the honor and add even more, so if you don't go, you're not adding more, if you do go, you are, so that's considered like אי אפשר לקיימה על ידי אחר. זאגט ר' Elchanan, one would have thought that ki hai gavna maybe one should be מבטל תורה in order to partake in the the תוספת, and there the Gemara tells us, no. That will not be categorized as אי אפשר לקיימה על ידי אחר, and therefore he could sit and learn and does not have to go be part of the levaya. What about what do we do with למקרא ולמשנה לית ליה שיעורא? Who? לית ליה שיעורא. There's no limit for the amount of people that can come for somebody who learned Okay, we're talking about So for that ein hachi nami, everybody has to go. So that's part of our that's part of our Gemara when you say Yeah, but I'm asking about the ones that do have a limit. The ones that don't have a limit That's the answer for the ones that do have a limit. The ones that don't have a limit, I guess we also have a question why the Gemara have to tell us that. If everybody is going to say nobody will do it, then nobody will do it. No, the Gemara tells us the one that teaches teaches others, there's no shiur. וכן לזה, there's no shiur. You have to be patient, we're going to get there. I told you, everything We're working our way. What I asked was different. No, but I also asked, what does that have to do with רוב המצוה? We'll get there. We're also going to get to that. It's a build-up. I'm asking a different question. If the honor is set to how many people it was, then what, the extra people would be kavod You don't hear, once you have the shiur, don't go. So listen to this, פרעגט the Birkat Avraham on ר' Elchanan He has He has two questions, Birkat Avraham. Avraham, what's his name? You know him probably. Huh? Erlanger. Erlanger. While you weren't here, we learned about hidur mitzvah. Rabbi, the other rabbi gave a shiur, just wondering, if we go, is it a hidur mitzvah? So it's similar, that's what he was that's what ר' Elchanan's saying. Maybe by adding more you're you're you're showing a you're מרבה in the shiur, you're adding more kavod. Anyway, and that ר' Elchanan's saying, the Gemara's telling you that you don't have to. The Gemara gives the shiur, it gives the minimum, that's what it is. Don't be מבטל תורה to to add more. So, the Birkat Avraham has two questions on ר' Elchanan. According to Rav' Elchanan's saying, the chidush of our Gemara is תנו רבנן, what the Gemara teaches us, the Gemara is teaching us that you don't have to be mevatel Torah once you once you hit the shiur, once you hit that minimum Whatever they say, 600,000 for argument's sake, once 600,000 is met, if you're learning, you don't be mevatel Torah to a levayah. So he says, the Gemara's seemingly if that's correct, the Gemara seemingly is putting the emphasis on the wrong part of the halachah. תנו רבנן, מבטלין תלמוד תורה. You are mevatel Torah, first clause it is. That seems like the chidush is about what you are mevatel. Whereas according to Rav Elchanan the Gemara should say תנו רבנן, אין מבטלין. You're not מבטל, יותר מכדי צרכו. You should not be mevatel Torah more than the shiur that Chazal laid out for it. So that seems, what Rav Elchanan is saying does not seem to be what our Gemara is trying to tell us. Okay it's true, but it doesn't seem to be the chidush here. The Gemara should have said תנו רבנן מבטלין תלמוד תורה that much we know, it should have said אין מבטלין יותר מכדי שיעור. That's question number one. Question number two. Question number two, and this question he brings from one of his talmidim that according to Rav Elchanan's understanding the chidush of our Gemara is תנו רבנן מבטלין תלמוד תורה, so we said what the chidush really is is that you're not mevatel Torah once you have the shiur, once you have, yeah, someone to be mevatel. So one of his talmidim asked, so that helps for הוצאת המת, but what about when it comes to הכנסת כלה? הכנסת כלה, according to some Rishonim, which we mentioned two weeks ago, some Rishonim say that when it comes to הכנסת כלה there is no shiur. And maybe we could also bring up what was mentioned before that even within Talmud Torah, one who is melamed to others, one who teaches others, there also is no shiur. So on that lichorah we could ask Rav Elchanan's question al achat kamah v'kamah, that what's the chiddush? If you have a mitzvah that everyone just has to go, there's no minimum, maximum, everybody just got to go, there's no shiur, so then lichorah it's פשוט מבטלין תלמוד תורה to fulfill the mitzvah. אי אפשר לקיימה על ידי אחר, what is the Gemara teaching us? You can't say it's teaching you that once you already surpassed the shiur so then you think maybe you should go, ka mashma lan you don't have to go. There is no shiur! There's no... So what's the chiddush? That's why it's it's not brought here in the Gemara הכנסת כלה because Some say because there's no shiur. Because there's no shiur. It was only talking about shiur. Right. So according to those mefarshim, he's asking there Rav Elchanan's answer will not be satisfactory. So we need a new answer and this is going to start leading us towards a teirutz. That's a teirutz of this mitzvah of הכנסת... You don't need an invitation. A teirutz. הכנסת כלה you don't need an invitation. What's the deal with like, they would walk in the street from the father's house to the chuppah or that was the deal? I mean... Yeah, something like that. Instead of driving in a limousine... I don't know, a wagon behind... caravan. Wasn't there, I don't know. So zogt the Birkat Avraham that first, let's understand this halachah of אפשר לקיימה על ידי אחר or אי אפשר לקיימה על ידי אחר. We spoke about every mitzvah, when it's a she'eilah between learning Torah versus another mitzvah, so which one takes precedence? So the Gemara told us once again, if it's possible for someone else to take care of that other mitzvah, then you don't be mevatel Torah. If you can't have someone else take care of it, if it's i efshar, then that mitzvah takes precedence. Now יש לחקור, why? Why does that mitzvah take precedence? What changes now that it's not possible to be מקים על ידי אחר? And I'll present to you the two tzadim in what I understood how he explained, how he presented it. And it's pretty obvious, but it seems like he wants to suggest one possibility, now that it's not possible to be fulfilled על ידי אחר, so that mitzvah now becomes more important. Until now Talmud Torah was more important, and now you have to make the choice between the two, so if it's if it was אפשר לקיימה על ידי אחר, so pick Talmud Torah. But now that no one else can fulfill that mitzvah, so that mitzvah becomes more important, and go fulfill that mitzvah. But zagt the Birkat Avraham לכאורה that's not the pshat. It's not that that mitzvah becomes more important, but rather There's another factor which we have to take into consideration, where if אי אפשר לקיימה על ידי אחרים, where it's not going to be fulfilled by someone else, which is now that that this mitzvah will lead to what we call ביטול מצוה. The mitzvah will not be fulfilled at all and it will be batel. Right, because of the shiur. Somebody else can do Nobody is going to do it. So assuming that no one is going to do it, then the mitzvah will be batel, it will fall to the wayside. You can't allow this mitzvah, there is a צורך, there is a need. Why do we assume that? Not everybody is sitting learning Torah, I don't understand. This is a given. I'm talking about a situation where if you don't learn, it's not going to get if you don't stop learning, it's not going to get done. Okay, okay. So why do you stop learning and go do the mitzvah? Because you won't have the shiur. You have the one shiur. The the The mitzvah The the the measurement that you need to fulfill you need 600 or whatever, you need 20 It could be a mitzvah of פדיון שבוים also. How did you say one person can do that mitzvah? All right, if you don't close the Gemara and do it, it's not going to get fulfilled. Okay. So, do you close the Gemara and do it? Let's say kidnappers will only speak to you, the kidnappers won't speak to anyone else. Then you have to do it. The kidnappers will speak to someone else, then let them then then you don't necessarily you shouldn't you don't have to close up, let let someone else do it. They may not learn. What? You may not learn, הצלת נפשות למשל, there's also הצלה. We're learning, someone gets call, you go run. So is it a chiyuv or is it a reshut? By by by not fulfilling that mitzvah, that mitzvah will be batel. Certainly when we talk about someone's life is in danger that that's a whole different But even if it's not someone's life in danger, don't let a mitzvah fall into the wayside. So the pshat is that because the mitzvah mitzvah becomes more important, zagt der Birkat Avraham, it's pashut that it's not because it becomes more important, that's not the vort. The vort is that now by you ignoring that mitzvah because you're learning, you're going to have a mitzvah that is now going to fall to the wayside, which is a ביטול מצוה. The Torah gave a mitzvah and with a certain tzorech, whatever it may have been, לבקר חולים, לפדות שבוים, have a I don't know, use your imagination. You don't do it, he's going to chas v'shalom go under. Close your Gemara and go take care of the mitzvah. So with that understanding, he says that this is all because we know Talmud Torah, it states, משנה, כנגד כולם. Meaning the other mitzvah is not becoming more important. When there is a choice between two mitzvot and the mitzvot mitzvah number two is not falling to the wayside, you should do what's the bigger mitzvah. So the bigger mitzvah is always learning Torah, it's always the bigger מצוה, תלמוד תורה כנגד כולם. But if there's another mitzvah that is going to fall to the wayside, then you have to put aside learning to make sure to to to not allow that mitzvah to be בטל. And just before we move on with this, he explains that there's a כוונה Yerushalmi, it's brought down in the Meiri, that the Torah was given to us in Yerushalmi to fulfill it. The Torah was given to us to fulfill the Torah. And he says, וזה מתנאי התורה, this was from the preconditions of the תורה, דהתם שנתכוונו שלא לבטל שום מצוה. To not be מבטל any mitzvah, meaning don't allow a mitzvah to fall to the wayside. אבל באופן שפטור הוא, if a person is פטור, the mitzvah will not fall to the wayside. It's Talmud Torah, that's Talmud Torah takes precedence. So maybe it's not a perfect question right now, but if he if you could do the mitzvah

better, will it make a difference? What? You know, if one person can do it knows that he can do the mitzvah better than the other person, would it make a difference? The מצוה סתם would get done. Yeah, but like I said maybe So given that the case, this brings us to what is מצוה הוצאת המת, מחלוקת הפוסקים? What we've been waiting for so patiently. We're not there yet, wait a second. זאגט דער Rambam זאגט דער Rambam, listen to this, מצות עשה של דבריהם, positive commandment, לבקר חולים, to visit the sick, ולנחם אבלים, to comfort mourners, ולהוצאת המת, our Gemara. So he's calling this a מצוה של דבריהם, a rabbinical מצוה. והכנסת הכלה, as well as הכנסת כלה. Then he goes on to list some other מצות which are not relevant for what we are learning right now. Then he continues that all of the above, ואלו הן, all these fall under the umbrella of גמילות חסדים שבגופו. גמילת חסד with your גוף, physical גמילות חסדים, something to do with with your גוף, שאין להם שיעור, that there really is no limit to the amount that you can do. Then, ואף על פי שכל המצות אלו מדבריהם, even though all these מצות are מדבריהם, הרי הן בכלל ואהבת לרעך כמוך. They all fall under the Torah commandment of love your friend like you love yourself. כל הדברים שאתה רוצה שיעשו אותם לך אחרים, anything that you would like that your friend should should do to you, עשה אתה אותם לאחיך בתורה ובמצות. Do that to your friend בתורה ובמצות. These are the words of the Rambam. And just to explain a little bit what I saw... Where Where is that? This is in Hilchot Avel, פרק י\"ד. Is derabbanan, מדבריהם, but it's connected with ואהבת לרעך כמוך and it falls under the category of gemilut chasadim. Now just to

give a little bit more of an understanding here, the Netziv it's a it's a it's a it's a little bit complicated exactly how these mitzvot work, and the Netziv compares this to what we find, excuse me, the Ramban in Parashat Kedoshim categorizes מיני פרישות, different forms of פרישות, distancing oneself from תאוות, all falls into קדושים תהיו. So once again you have the general commandment in the Torah talking, be kadosh, but it's unclear, what does that mean? So Chazal come and tell us what does it mean to be kadosh, how to be פריש, extra boundaries that we need. So when you take a specific boundary, let's just say שניות לעריות for example, maybe can be considered a פרישות, like שניות לעריות, grandmother, mother is an ervah, so grandmother... So again, they're they're derabbanan, but they might fall they might be traced, goes pretty back to the de'oraita. The Torah says קדושים תהיו, that much the Torah does say. It didn't say, don't marry your grandmother, it says קדושים תהיו. Similarly, מיני חסידות of Bein Adam LaChavero, the Ramban puts together with do what's ישר and טוב, similar to the דינא דבר מצרא, if someone sells a piece of property, the neighbors have first rights. So again, you're not going to take out a Chumash and find in the Torah, one of the 613 mitzvot that says, when you're selling a house, make sure to give the first dip to your neighbor. But do what's right, והישר. So that's very it's very loose wording over there. A lot could fit into ישר and טוב. So Chazal had the ability, ניתן הדבר לחכמים, to explain exactly what that means. And this, according to the Rambam, is considered as a דרבנן, it's considered a מצוה דרבנן. So here we have ואהבת לרעך כמוך, which means love your friend. But says the Rambam that all these different forms of gemilut chasadim which he speaks out here, such as ביקור חולים, ניחום אבלים, הוצאת המת, so says says the Rambam, this is all considered מצוה דרבנן under the gemilut chasadim, ואהבת לרעך כמוך מצוה. That's the difference. Shalom bayit, huh? Huh? הכנסת אורחים. So is is that הכנסת אורחים? Someone has a house and has a meal and has whatever they need, so that's not הכנסת אורחים. You know, if someone comes to town, doesn't have doesn't have a house, so I would probably say this: if he goes to a hotel, could be okay with it, because he actually has the... someone else would be able to take care of it. But what do you define as הכנסת אורחים? Well, not today, who knows what's going on? What are you... What are you doing? What are you doing, defining הכנסת אורחים? I understood what you said, go ahead. And what? Wants him home to take care of the, you know, the children? Oh, okay. What are you What are you talking about now? I don't know, find him a So that's a job, I don't know, he has a job. It's also true. Talking about a little earlier. I don't know, have an obligation for klal, and she gives permission or whatever, she's the support, I don't know. This is nogea in I'm I'm assuming, assuming my wife's going to go, it's not an employee or a relative. It's about learning Torah versus הכנסת כלה? Go help your wife, go home to your wife, yeah? No problem. So helping your wife, you have to have the right balance. I don't know, that's not for now. Why does she help you, why can't you help? I don't know, you're the pushover, I don't know. So why did they...? Why... but accompanying the dead and and הכנסת כלה, why did Chazal...? You don't have You don't have to shout at it. Okay, look at this. This is what I'm trying to build up to now. I heard before, what's said there about all these mitzvot, you put them all together and say, \"ותלמוד תורה כנגד כולם,\" and including and they're all So you put them all together and then say, \"כנגד כולם.\" They're all equal in their status, okay, like תלמוד תורה. Look at the Birkat Avraham, I think that might help answer the question, anyway. They are included. Just not in this particular... Look at the Birkat Avraham. So now that, on a Torah level, the specific the specific of gemilut chasadim are not a real, meaning to say, it's not a mitzvah in the תורה, הכנסת כלה, הוצאת המת, you don't find it in the Torah itself. It's not a real דאורייתא מצוה. It all falls into the general category of what we call once again, gemilut chasadim. Again, so it's a דרבנן מצוה. So now, any given form of גמילות חסדים, being that it's not a specific mitzvah, so one is not obligated to go run after גמילות חסדים if he has the yecholes, the ability to learn. It's better to learn, in fact, he gets rewarded for his learning. So if there's a choice between learning and גמילות חסדים, and one is capable of learning and not being mevatel to go be osek in גמילות חסדים. So

before Chazal came around and explained what these mitzvot are and that they are mitzvot, so then you would opt for what would be the כנגד כולם, you would opt for תלמוד תורה כנגד כולם, it fell under the general umbrella of גמילות חסדים. But when Chazal came along and they turned it into a, what he words as a מצוה גמורה, that Chazal came along and said, \"This is a mitzvah,\" and there's an obligation, a chiyuv, for הוצאת המת and הכנסת כלה, like every מצוה דרבנן, therefore, לכן, מבטלין תלמוד תורה for these mitzvot. Now, this, with the Birkat Avraham, I just realized might not completely answer your question, maybe only partially, but with this, the Birkat Avraham wants to explain, now we can understand what our Gemara comes to teach us here. Once again, our Gemara started with תנו רבנן, the רבנן came along, מבטלין תלמוד תורה להוצאת המת ולהכנסת כלה, מבטלין תלמוד תורה for these mitzvot. And we asked, \"Well, of course, every mitzvah, that's the way it works. If you have to If you have to do the mitzvah, if you're needed, go do the mitzvah. If you're not needed, don't do the mitzvah. What's different about these mitzvot?\" Zogt zogt the Birkat Avraham, that what's unique and what's different about these mitzvot is that this mitzvah, these mitzvot, again, הכנסת כלה and הוצאת המת, since they were, so to speak, created by created by our chachamim, so maybe they would have given a waiver. They would have said, \"Well, these mitzvot that we ourselves invented, when it comes to Torah learning, Torah learning takes precedence. תלמוד תורה כנגד כולם. They're not even considered a mitzvah in place of learning. Forget about אפשר לקיימה, אי אפשר לקיימה. It's up against Torah learning, there's no חיוב at all.\" And that the Gemara is teaching us קא משמע לן, תנו רבנן, no! Even though we singled out these mitzvot of הכנסת כלה, it was coming from us, coming from us, חכמים, we made it, just like every other mitzvah. And therefore, subject to the same halachah. If it's אפשר לקיימה על ידי אחרים, I'm sorry, you continue learning or somebody else do it, and if it's אי אפשר לקיימה על ידי אחרים, that's when you are obligated to fulfill the mitzvah. That is what the Birkat Avraham explains is the חידוש of our Gemara. With which I realized that maybe Bernard is not going to be satisfied completely, because as I'm talking, I realized that what he's explaining is why these mitzvot were singled out as opposed to other מצוות דאורייתא. What about this whole group of mitzvot that the Rambam mentioned, which are seemingly all in the same category and should all be subject to the same חידוש, and the Gemara is not mentioning that? So, that I don't know. What about the לשון in the Mishnah, where it says it mentions גמילות חסדים as a separate mitzvah? How does the Rambam know that all these fall under that category, when it's כיבוד אב ואם, גמילות חסדים, והשכמת בית המדרש שחרית, and, you know, and so forth and so on. Like it's just one of the many, not that The Rambam here calls this גמילות חסדים שבגופו. שבגופו. Okay, so he's labeling Maybe that one is That's That's what? Maybe that's Maybe the one in the Mishnah is money. Oh, money. So, so שבגופו meaning you do it with your body, not with money. You're doing with action, you're doing helping out, by being there. Okay. I hear what you're saying, yes. You want to say that hachi nami the Gemara didn't have to mention everything. It was enough to hold on that we do have this new category of דרבנן, then we do them, and the same will hold true for all. That complete what I wanted to cover for the סוגיא of הכנסת כלה and הוצאת המת, and we'll move on. So, Reb Abba, are you happy? Very happy. Oh, good. Anyway, I just repeat this to say it in the name of the the the Baal HaTanya, who says that והבאת שלום והבאת שלום שבין אדם לחבירו ובין איש לאשתו ותלמוד תורה כנגד כולם. Because making peace between people and husband and wife is is as great as, equal to, Torah. That's the vort. Not the whole I was thinking something else before, you understand. Anyway, if that makes any sense to you. And there's a מעלה to making peace, that's all. It's beside the side. It's fine between making peace between them, making peace is such an important thing, especially between husband and wife, ובין איש לאשתו, What did that have to do with that? It has nothing to do with what we were talking about. No, but you had to do that. No, that's how you read, it's how you read the Mishnah. How you read the Mishnah, because how we usually read is a big slash, pause, ותלמוד תורה כנגד כולם. But instead if you put all the words together, הבאת שלום בין אדם לחבירו ובין איש לאשתו ותלמוד תורה כנגד כולם. Right. כנגד כולם. Actually if you look at it in look at and see the commas, it reads that way, could read that way. If you put a comma after תורה, כנגד כולם. That's just a thought. So what is the question that we're left with? Question that we're left with is that we have ביקור חולים and there's other mitzvot that are also that are דרבנן מצוות, so why did the Gemara sneak out that same chiluk? I mean why wasn't that included? What and why didn't the Rambam mention them too? Or why did the Gemara mention it? We have we were talking about all all these all mitzvot. Isn't that isn't that why the Gemara singled it out? Why single out הכנסת כלה and why would the ברכת אבלים single out these because of derabbanan? We would have thought that they would have waived And the others are de'oraita? would have waived it completely. And the others are de'oraita? No, that's his question, the others are also derabbanan, so why didn't they mention those too? So

why in this Gemara Could you just say this Gemara mentions these two, why do we have to come out to all the others right now? You know, we'll find another Gemara that mentions the others. And the importance of them. Why do we have to say, hey, why didn't we mention everything right here, right now? It's not always the case. We have a Mishnah. We have a Mishnah, the Mishnah's from the Mishnayot, it's mentioned there, then it's mentioned. Yeah, well, I think that that there is this unique group of mitzvot that are derabbanan, and derabbanan is accomplishing that. If you're going to line up we didn't take all of them out, we singled out the ones that are relevant to our sugya. Right. That makes sense, and they're and they're special ones. Meaning there was they're special, they need to respect all the other ones. Yeah, they're very they're very special, they're like life and death. Basically getting married is like a new life, or like you said, it's like death, you know, it depends how you look at it. Didn't they look at him like he was crazy? It is,

it's true. The word. Yisrael doesn't appreciate that, but he got, I said this did you appreciate that? He really came down hard on him, didn't he? Who said to him, anybody who says that should commit suicide? I was like, this guy's single, man. You really saying that to him? It was heavy. No? You think he was he's like I think he felt bad after he said it. Yeah? You think? Who knows? Okay, we don't get too involved, but that was like that was a little bit intense. Yeah, took it a little hard. He was joking around with him. Of course he was joking around. But there's a joke like that anyway. I mean, I think it says something about why you have four guys hold the pole by the chuppah, or something like this, like the same four guys who are carrying the coffin, something I I don't tell the joke right, but you know you heard that, right? Someone Yeah, I heard that, yeah. Okay, but the point is yeah, it's the death of self, you know, it's you know It's not your time anymore, it's not your It's not your life anymore. Yeah, that's it. That's how you grow, that's how you That's how you grow, that's it. I'm I'm I'm living it. I'm living it every day, it's unbelievable. Not because of my wife, but because family. Family, that's you know that would you know you get married, you have family, that's it. You know, it's not like you can, you know, I used to be very I'm very organized, you know, and that's that's what happens, you're organized, and everything uh So for this, I can plan the whole day, but with kids, you can't I mean there's nothing you're going to think you can plan, you can't plan. I know exactly what you're talking about. You know what I'm talking about? I went through a week of Unbelievable. Yeah, when you travel with family travel with family with family or without family I have to tell you, I can't do that anymore. I mean, I got I got older, you know? I got older, I

can't travel. I said, if I'm going to travel with family, I mean I'm just going to just like, I'm not going to sleep, you know, I'm going to get slightly I'm going to suffer the whole time. How do you think I'm going to have a vacation? New York, 6:06 tomorrow morning. No problem. 400. 6:06 this morning at the airport. Okay, but the the flight, you got on the flight, you're on the flight, and the whole thing, huh? That is crazy. You know what, I want to ask you one question. This is a real side thing, it's just a personal opinion.