קושי׳ עצומה על הרמב״ן הידוע בפרשת ואתחנן

He's over a laugh. Ravina said, you're not only over one laugh, you're over two laugh. You're over two laugh. In fact, you can You're over three laugh. And you have to read the fine print. Which says that the only time this is true is the Messiah but you have to know what that means. But that already we have the word rack for sure in that situation. A person is not going to be over. From American Mara it sounds like that this was a discussion amongst the Amora. Rish Lokish, Ravina, and Rav Nachman bar Yitzchak. This Indian that if somebody forgets his learning, it's very serious. Over the one laugh, over the two laugh, over the three laugh. The truth is the Indian of there being uh is sir associated with forgetting one's learning was already discussed by the Tana. In fact, it's a Mishna. In fact, it's a Mishna in Pirkei Avot. It's Pirkei Gimel Mishna Yot. Rav Dostai bar Rav Yanai M'shum Rav Meir. Rav Dostai bar Rav Yanai said it in Rav Meir. If somebody forgets one item of his learning Malin alav we consider it K'ilu M'chayev b'Nafsho. As if he's Chayev Misa. Sh'nemar the possuk says Yochol said Rav Meir You would think that >> But really the mccarter this Indian of it being very calmer for a person to forget his learning is really the first emission. Now the first emission so what's coming to be myself that's possible. The mission didn't say that there's an Easter per se. The mission didn't say that there's a say. For the mission you see that it's a mile AND ALL OF WHICH IMPLIES SOME SORT OF OBVIOUSLY. But in terms of what the nature of the Easter is for sure to dimension. That was already discussion and I may run is a one love is a two love and or is a three love and right? In ancient came a zero so on some level in the mission it was implied already that there's an Easter. What Easter is that we don't know. SO WENT AND DID WHAT always did and that is they expanded and they commented. They were the mission. The mission says all of vice is an Easter. What is the Easter? Which says it's the but it's the and the and said it's the two Easters. And the one pet. But the idea of that's something that's rooted in a mission. A mission in stating that as it relates to this whole smooth. I think it's being marked with the Indian a little bit and speak out for us. The first story is we've mentioned many times over the years and a few times recently the run bun the run bun on the lucky my that you say of this is it's a classic that is a say. Here is a way. And it's a way Sase that the Torah is warning us in a very, very wordy and a very, very intense way. And what is the side of this Issur? The side of this Issur is Shul Tishkach Maim Har Sinai Mikol Advar Asher Shamata Ach Kol Lo Yis, V'al Pi Deim Es Kvod Es Godol U'dvar Asher Shamata Kol Lo Yish. A person has an obligation to always remember and never forget Maim Har Sinai. In other words, Rabbeinu says that this possuk is referring to Maim Har Sinai. Truth is, we kept on reading the possuk Raq Shomer Nafshecha Meod Pen Tishkach Asher Einacha U'fen Yisuru B'vavcha Kol Yimei Chayecha U'v'datam U'v'nacham U'v'neihem U'v'nei Beneihem. But really there's a next possuk Yom Asher Amad'ta Lifnei Elokecha B'chorev B'emor Asher Elokecha Elai Kol Asher Im D'varav And the possuk goes on and describes Maim Har Sinai. Says Rabbeinu, you want to know what this Issur is? It's a Lo Sase. And what is the side of this Lo Sase? Thou shall never forget Maim Har Sinai. V'chulah. This Rabbeinu is a Meiri of the Rabbeinu. And this Rabbeinu is related to the Rabbeinu in the Parshas Boi. And it's from the side of Chassidus for sure it's Avodas Hashem as it relates to the Emunah that the Yid has. It's related to Avodas Leil HaSeder. V'chulah V'chulah. But at the same time, the Rabbeinu seems to have said a beautiful possuk in the possuk D'lo Echa A Gemara M'nachos Tes Amud Beis. And it's the Lo Echa Mishna in Perek Gimmel of Pirkei Avos. So at first glance, the Rabbeinu is a pilla. The Rabbeinu goes and the Rabbeinu says, you want to know what this possuk means? Raq Shomer Nafshecha Meod. It means Maim Har Sinai. Maim Har Sinai? We just learned it. It's a Mishna Kol Asher Echad Echad Mishna. In the words of Reish Lakish, Kol Asher Echad Echad M'talmud. It's not the same language, right? But the bottom line is, it's M'foresh, it's referring to Torah. You're not allowed to forget your learning. You learn, you have to remember. How could the Rabbeinu come and say that it's referring to Maim Har Sinai? Isn't it the Kamfurshe Sugya in Shaas? Oh, by the way, a Mefurshe Mishna. How's it possible that this is the way the Ramban went ahead? And the Ramban was Mefarish. Truth is, that at first glance, they'd be Mockem to say that when the Ramban said what he said, he didn't mean that all the Pasuk means is that you have to remember Ma'amad Har Sinai. Avada, the Pasuk is saying you have to remember your learning. But in addition to remembering your learning, Yihu Deva Oik Lekra, there's another Indian in this Pasuk exactly Ramban, and that is that you have to remember Ma'amad Har Sinai. I just to bring out the point a little bit better. Right, if you look at the Pasuk, Pashit, based on the Gemara Menachos and the Mishna in Avos, what the Pasuk is saying is, Yishmeru Nafshoseichem Pen Tishkchu Es Hadvarim Asher Ro'isem referring to the Torah. Upen Yasuru Milvavchem Kol Yemei Chayeichem, the Torah. V'Hoidasam Livneichem V'Livnei Veneichem, the Torah. Ramban went ahead and Ramban was Mechadesh, and Ramban said read the next Pasuk. The next Pasuk says, In other words, the Dvarim Asher Ro'isem that the Torah is saying Yishmeru Nafshoseichem Pen Tishkchu is referring not to the words of the Torah, it's referring to Ma'amad Har Sinai. Upen Yasuru Milvavchem Kol Yemei Chayeichem is Ma'amad Har Sinai. V'Hoidasam Livneichem V'Livnei Veneichem is Ma'amad Har Sinai. This is Pashit the way you always understand Ramban. Oh, but being that we discovered it's it's a Sugya, the first Mahalach the Ramban can't be Oiker Legamrei the first Pshat. What, he's going K'neged Reish Lakish, Ravina, Rav Nachman Bar Yitzchak, and Rav Me'ir? It's impossible. How could you even say such a thing? The Teretz is, maybe what the Ramban means is Ramban is saying that there's two things going on in this possuk. Number one is Additionally, the next possuk, he is also referring to the So, there's two things you have to remember. You have to remember the words of the Torah, and you also have to remember You also have to remember my midrashim. But it's not mashma that way. First of all, if you look at the Ramban, it's not mashma that way. But, it's even more not mashma that way. You know why? Cuz if you take a look in Rashi in Chumash, Rashi on this possuk, So, Rashi says as follows. If you're not going to forget your learning, you'll be considered menavanim. If, however, you're going to forget simply because there's something called shichcha, they shoytim, you're going to be considered shoytim. What's possuk shani Rashi? How do you even read this Rashi? So, this Rashi is really explaining this possuk behamshach to the previous psukim. If you go back a few different psukim, the psukim say you should keep the Torah. Look, Rashi, you know what this kol is? It's a tnai in the looking at the being impressed. We're saying the going to look at the the going to and they're going to say They're GOING TO SAY I NEVER SAW SUCH A NATION LIKE THIS IN MY LIFE. THEY'RE GOING TO BE BLOWN AWAY BY SO, YOU KNOW WHEN THAT'S going to happen? If you're going to KNOW YOU'RE TIRED, BUT IF YOU'RE GOING TO FORGET YOU'RE TIRED THEN and that's Dr. That Rashi learned that this positive Rashi is not an Azara. It's not an Azara. What is this positive? It's like a an Asina's time. It's a caveat. It's the fine print that you want to know when the world is going to be impressed by the Jews? If you're going to remember you're tired Rashi tonight in the Olam saying So no Rashi turned this into like a tonight in well you want to look cool in the eyes of the don't forget your learning. SO NO WAY IT'S MUCH more serious. This is a I it's a AND IT SHOULD LIKE BECOME THE RASHI OVER HERE IS TO BE master of Rashi that Rashi learned this not a fact that and you want to know WHAT THE DON'T FORGET YOU WANT TO KNOW WHAT THE SEE SEE THE MISSION OF THIS IT'S A I'LL TELL YOU MORE THAN THAT the Rashi man wrote a commentary on the say from it's this a sub commentary that the man wrote to the it's this is at the very very end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the end of the The man goes and he's very and he says the same exact goes and he's very and he says the same exact Torah that he wrote in his this the Ramban Torah in in Parshas Va'etchanan. If you look at the Ramban, the Ramban did not mention the Torah of the Ramban. He didn't mention it in the Torah of the Ramban and in the Mishna of the Ramban and he didn't say the Ramban Torah that he writes in Parshas Va'etchanan. The Ramban was very bothered. How did the Ramban forget this in the Torah? He said what is that saying? There's an Torah there's a love that pun intended the Ramban forgot, right? There's a love over here. WHICH LOVE? THE LOVE OF AND FAKE the Ramban. What's going on over here? But when the Ramban was on the Ramban, he was only that he left out the love not TO FORGET THE RAMBAN. IF THE RAMBAN holds that there's two love and and the Ramban is just being he's just being on what the the Ramban and the Mishna of the Ramban is saying then what the Ramban will say IN HIS RAMBAN YOU FORGOT A IN THE TORAH. OH, IT SOUNDS TO ME YOU KNOW WHAT HE should have said you learn it like Rashi that this is not really a which could be in the Ramban. But it sounds to me like you LEARN IT LIKE RASHI AND IF THAT'S THE CASE AND YOU LEARN IT LIKE RASHI THIS IS A VERY IMPORTANT LOVE. AND BY THE WAY IN THE NO HE ONLY BROUGHT THE SECOND THING IN HIS HE WAS SUPPOSED TO SAY from the Ramban and Rashi in his Parshas Va'etchanan and say from the Ramban and the Ramban in the love and it's very from the Ramban that the Ramban holds there's only one and that one is not the that's discussed in the Ramban and that's discussed in the Mishna of the Ramban I think it's a question of the Ramban on the Ramban and we're going to leave that as the first Torah.