Shabbos 8

Sugya in Hananiah explains Pshat in the Mishna that אחד רץ ואחד מהלך פטור. If two people collide in a Reshus HaRabim, one is walking at a normal type of pace, I don't know, the other one is running, so then they're both Patur.

במה דברים אמורים בערב שבת בין השמשות אבל בחול אחד רץ ואחד מהלך חייב.

That's only true Erev Shabbos, ערב שבת בין השמשות. But the rest of the week if אחד רץ ואחד מהלך, so then the Ratz is Chayav because since he's not doing what's normal in the Reshus HaRabim and the one who's Mehalach is conducting himself normally in the Reshus HaRabim, so whoever was Meshaneh from what's normal, accepted, and what should be practiced in Reshus HaRabim, he's going to be Chayav. The Gemara says that this is true because the person who's running Erev Shabbos is Ratz BiReshus. Mai BiReshus Ika? What's the Reshus that he has? What's the license that he has to be running? Ki'De'Rabbi Chanina. De'Amar Rabbi Chanina, בוא ונצא לקראת כלה מלכתא, VeAmrei Lah לקראת שבת כלה מלכתא. Rabbi Yannai Misatef VeKayei and VeAmar Bo'ee Kallah, Bo'ee Kallah. Okay. So בוא ונצא לקראת כלה מלכתא. What exactly what does it mean? How can you sort of בוא ונצא לקראת כלה מלכתא? So Rashi says כאדם המקבל פני המלך. So when the Melech comes to town, so the Melech comes from a certain direction. He comes from the East, he comes from the North, he comes from the South. So if you want to be Yotzei Likras HaMelech, so then you head to the outskirts of the town in that direction and MiMeila you'll be Yotzei Likras HaMelech. What does it mean to be Yotzei Likras HaMelech? Kedushas Shabbos descends all over, right, at the same moment in every time zone. What does it mean to be Yotzei Likras HaMelech? What are Chazal expressing here? So I think if we look carefully, we'll find a very important Machlokes Rishonim in understanding Pshat in the Gemara here. The what we're going to say in the Rambam I was helped considerably by a comment from someone HaRotzeh BeEilom Shemo. I hope this isn't going to be MeAkev HaGeulah but anyway. The Rambam in Chovel U'Mazik when he quotes our Din, the Rambam in Perek Vav of Hilchos Chovel U'Mazik Halacha Tes says as follows. Well, let's begin differently. Let's begin with the Rambam in Hilchos Shabbos. So the Rambam in Perek Lamed of Hilchos Shabbos Halacha Beis:

איזהו כבוד זה שאמרו חכמים שמצוה על אדם לרחוץ פניו ידיו ורגליו בחמין בערב שבת מפני כבוד השבת מתעטף בציצית ויושב בכובד ראש מיחל להקבלת פני השבת כמו שהוא יוצא לקראת המלך וחכמים הראשונים היו מקבצין תלמידיהם בערב שבת ומתעטפים ואומרים בוא ונצא לקראת שבת המלך.

So the Rambam says that Kvod Shabbos is יושב בכובד ראש מיחל להקבלת פני השבת. What do you mean Yotzei? The whole point of the Gemara is Bo VeNeitzei. And the Rambam says no, Yoshev. A person sits. A person sits. So what did the Gemara mean when the Gemara said Bo VeNeitzei and the Rambam says Yotzei? The Rambam says Yoshev. So it's clear the Rambam says that

יושב בכובד ראש מיחל להקבלת פני השבת כמו שהוא יוצא לקראת המלך.

That Yotzei Likras HaMelech is a metaphor, right? It's a metaphor that the same way were it a Melech Basar VaDam, who could be associated with a certain place, whose arrival was from a certain direction, so then the Tzipuy and the Yichul for the Bias Pnei HaMelech would be so great that a person would be Me'orer to be Yotzei Likras HaMelech. So that's what it means that yotze likras hamelech as it were is a description of the of the heightened sense of expectation and anticipation and longing for the bias pney hamelech. But but it's a metaphor. It doesn't mean that they actually went anywhere and and hence the Rambam says yoshev. The Rambam says the din is that a person is yoshev. He he sits and I mean he sits in his home, he sits in his beis medrash. But he sits. He sits and and and is yoshev מצפה ומייחל לקבלת פני המלך. This lechora is is confirmed by the Rambam in Chovel Umazik in פרק ו הלכה ט, the Rambam says

שנים שהיו מהלכין ברשות הרבים אחד רץ ואחד מהלך והוזק אחד מהם בחברו שלא בכוונה זה הרץ חייב מפני שהוא משנה.

Because the reshus harabbim is given for walking, not for running. However, אם היה ערב שבת בין השמשות פטור. Why? Because you're running out likras hamelech. Says the Rambam no.

מפני שברשות רץ כדי שלא תיכנס השבת והוא אינו פנוי.

You're running home to sit. You're not running out—the Rambam doesn't learn pshat in the Gemara—you're not running out to be mekabbel shabbos. You're running home to be pannuy. If you walk home, so then when shabbos comes in you're not going to be yoshev בכובד ראש מצפה ומייחל לקבלת פני המלך. You're running home to be pannuy. So the Rambam learns pshat that so the answer to our question: What does it mean to go out likras shabbos? Rambam says it doesn't mean anything. It's a mashal v'alma and they didn't do it. It's a mashal v'alma and the mashal v'alma is it's a way of describing. What is it a mashal to? It's a mashal to again the the heightened and intense sense of expectation and longing and yearning for kabbalas shabbos which if shabbos were were a melech basar vadam, it would translate into being yotze likras hamelech. Lemaiseh, there is no such thing. There's no such thing. If you take a look in the Shita Mekubetzes. So the Shita Mekubetzes quotes—is there a kovetz on on shabbos anymore? I don't know where it went. Yasher koach. Thank you very much. Shita Mekubetzes. But either way, you'll take a look in the in the Rabbeinu Yehonasan.

ושואלין בגמרא בערב שבת מאי ברשות איכא כלומר כיון דנקט בין השמשות ובין השמשות אין דרך בני אדם להיות עוסק בצרכי שבת שכל ישראל זריזים הם במצות.

It doesn't mean that you're running home leiyos pannuy. It doesn't mean that you're running home with the the groceries from the supermarket ben hashmashos. It's too late. So what are you running for? So what's the reshus?

וכיון דנקט בין השמשות ובין השמשות אין דרך בני אדם להיות עוסק בצרכי שבת שכל ישראל זריזים הם במצות אם כן מאי ברשות איכא ומשני שיוצא מעוטף לקראת שבת מלכתא ואומר בואי כלה בואי כלה.

So Rabbeinu Yehonasan meforesh learns like what I think probably we would have thought the pshuto shel Gemara is, that the Gemara's answering mai reshus ika, that he's running home not to be pannuy, to be yoshev umtzapeh umyachel, but he's running out—he's running out to the field, he's running out to wherever the kabbalas shabbos is because that's what the inyan of bo v'neitzei—it taka does mean literally bo v'neitzei. So that would seem to be a yesoidisdike machloikes Rishonim. The Magen Avraham in reish samech bais says that tov latzeis lasadeh following the the Rabbeinu Yehonasan, which of course is what's recorded. From the Ari Hakadosh zal, the Magen Avraham continues and says and mikzas mekomos they go out to the chatzer beis hakenesses. They go out from the beis hakenesses not to the sadeh but to the chatzer beis hakenesses. So the Magen Avraham, the Ari zal, certainly understand the Gemara like the Rabbeinu Yonasan. So then according to these opinions, so the question is now chozer vene'eir, so what does it mean? How do you go physically likras Shabbos? The question which the Rambam solved for us, so is now chozer vene'eir according to the Rabbeinu Yonasan. So let's digress for a second. There is an interesting difference of opinion between Rav Moshe and the Rav zichronam livracha. Let's say you have a shul where the entrance to the shul is not in ma'ariv, right? It really should be, the shul should face mizrach and the entrance to the shul should be opposite the aron kodesh. But let's say it's not like that. It's not like that. So the facing, the entrance to the shul, will not mean that you're not facing west. So in what direction do you turn for בואי בשלום עטרת בעלה? So Rav Moshe has a teshuva in cheilek gimmel of Orach Chaim. He says you should turn to the west, even if that's not the back of the shul where the entrance to the shul is, you should turn to the west. And the Rav used to turn to where the entrance to the shul was. As a matter of fact, he used to walk over to the door, he used to leave his place and he would walk over to the door. So what is this difference of opinion? What's the sevara to turn to the west regardless of whether or not that's where the pesach beis hakenesses is, or whether it's to walk to the door? People say that in earlier years, I didn't see this, that the Rav actually used to open the door. He used to go and open the door. I just remember he would walk, he would leave his seat and he would walk over to the door to the shul, even if it wasn't in ma'ariv, he would walk to the door of the shul. So let's begin with Rav Moshe's opinion. We're just elaborating a little bit, basically Rav Moshe provides the explanation. There are a couple of halachos which point to the fact that we associate the Shechina with ma'ariv. We associate the Shechina with ma'ariv. The Gemara has in Berachos that a person's bed shouldn't be in the direction of mizrach-ma'ariv, should rather be tzafon-darom rather than mizrach-ma'ariv, either if he's a married person or if he sleeps without any pajamas or anything, because it's not proper because of the Shechina bama'ariv. The same thing the Gemara has in terms of when a person is nifnah, when a person is oseh tzorachav, that also it shouldn't be, he shouldn't be facing in the direction of mizrach-ma'ariv again because the Shechina is associated with ma'ariv. So that's what Rav Moshe says, that you turn to ma'ariv because you turn towards the Shechina. So that when you say boi veshalom, you're turning towards the Shechina. The pshat as we've seen time and time again, that Shabbos beyom hashevi'i, lecha Hashem hamamlacha, the seventh of the middos listed in the pasuk, so Shabbos is a day of intensified hashra'as Hashechina and if a person is sensitive to it, gilluy Shechina ba'olam. Mimeila, kavyachol, obviously not in any, it doesn't become Shabbos on the western wall of the shul any earlier than it does in the mizrach. The Rav sitting in mizrach doesn't have any extra time to do melacha on erev Shabbos, obviously it doesn't happen in a chronological sense. But conceptually, Shabbos comes from ma'ariv. Conceptually, kavyachol, again, kedushas Shabbos means again that there's a gilluy Shechina ba'olam of lecha Hashem hamamlacha, of malchus shamayim being misgaleh ba'olam. So that as it were, kavyachol, comes from... that you turn around that you turn around and you face Ma'ariv for Boee v'shalom. Now there is a famous Rambam in Hilchos Beis Habechira in Perek Vav where the Rambam says that we pasken that kedusha rishona of Eretz Yisrael was לשעתה ולא לעתיד לבוא. Kedusha shnia of Ezra was l'sha'ata v'la'asid lavo. But Kedushas Mikdash, even kedusha rishona was l'sha'ata v'la'asid lavo. So when in Golus Bavel, when we were exiled and the Beis Hamikdash was destroyed, so the Mikdash remained bikdushaso, but Eretz Yisrael lost its kedusha. So says the Rambam,

ולמה אני אומר במקדש וירושלים קדושה ראשונה קדשה לעתיד לבוא ובקדושת שאר ארץ ישראל לעניין שביעית ומעשרות וכיוצא בהן לא קדשה לעתיד לבוא מפני שקדושת המקדש וירושלים מפני השכינה ושכינה אינה בטלה,

shchina eina biteila. Kedusha Shabbos is also because of the Shchina. That's why we turn, that's why Rav Moshe says, we turn to the west for Kabbalas Shabbos is also for the Shchina. I think in a previous shiur, I think we mentioned in the zemiros Friday night, in Kol Mekadesh Shevii,

אוהבי ה' המחכים בבנין אריאל ביום השבת קודש שישו ושמחו כמקבלי מתן נחליאל.

So, אוהבי ה' המחכים בבנין אריאל, Binyan Ariel means the Beis Hamikdash. So אוהבי ה' who long for the Binyan Hamikdash, so שישו ושמחו ביום השבת. So you should have a simcha on yom haShabbos. So מה עניין שבת אצל בניין אריאל? So the teirutz is what we said, that Shabbos in terms of kedushas hazman is the equivalent of Mikdash in terms of kedushas makom. And that's mammash, that's mammash what we see here, right? The boe v'neitzei is how can you again, can you be mekabel Shabbos in a certain direction? So the answer is that conceptually you can. Again, obviously not physically, not not in kedusha Shabbos is chal in the same time zone at the same second. But conceptually, Shabbos comes, Shabbos enters, kedusha Shabbos enters from where we associate the Shchina. And that's and that's l'ma'ariv. The source of kedusha Shabbos is the presence of of the Shchina, the the intensified גילוי מלכות שמיים בעולם on Shabbos, and that's the source of kedushas Mikdash as well. The emes is that hashta d'asinnan l'hachi, it would seem that even though halacha l'ma'aseh the rov had a different opinion, but the hesber is the same. The Gemara says again in in Brachos that when you have a makom hamiyuchad l'tefilla where where a tzibbur, where asara gather, that kol asara, כל בי עשרה שכינתא שריא, the Shchina shruya. And what's more, the Shchina is maktima. The Shchina even comes if davening is called for 6:45, the Shchina is there at 6:45 regardless of whether or not the minyan is there. And v'Rachmana l'tzlan, it says that the Ribono Shel Olam has tainos if he gets there and and we're not there, and we're not gathered for the minyan. The Gemara in Megilla that of Mikdash Me'at, that Batei Kneisiyos have the status of Mikdash Me'at, so the emes is that l'chora the pshat according to the rov is the same, that why is it that when Shabbos arrives, it comes to shul? And that therefore to be yoitze likras Shabbos as it were, we go out of the shul and we go either to the chatzar beis knesses or maybe we even go out into the sadeh to to meet and escort the Shabbos into the shul. So so so again, kaveyachol, as it were, Shabbos arrives by entering the shul. So the answer is again because the arrival of Shabbos means the giluy of Malchus Shamayim in the world, so the that happens from the place. place of where the Shechinah, albeit in a in a hidden sense, is all week long, dahinu in the beis knesses. So that lichora is the pshat in the Rabbeinu Yonason, Magen Avraham, the Arizal, that taka bo'u v'neitzei really means bo'u v'neitzei and ratz k'rishus means ratz k'rishus, not to get home to be yoshev u'panui, but yotzei, but ratz k'rishus for Kabbalas Shabbos for wherever the person's going for Kabbalas Shabbos. But lichora, there's a there's a deeper havana here to this machlokes. First of all, two interesting things. Apparently, most of the nuschaos in the Rambam, this is what the standard text in the Rambam is, although there are there are variations, that the Rambam apparently had the girsa in Bava Kamma and in Shabbos, not Shabbos Hamalka, which is what we have printed, but Shabbos Hamelach, that's the Rambam's girsa. We have printed Shabbos Hamalka. Okay. That's one thing. Another yediyah, the Maggid Mishneh comments in two places, in perek aleph of hilchos shvisas asor as well as in perek daled of hilchos Chanukah, that you don't find tosefes Shabbos mentioned anywhere in the Rambam. Rambam doesn't have tosefes Shabbos. The Kesef Mishneh refers to this he'ara of of the Maggid Mishneh in hilchos Shabbos, that the Rambam doesn't have it. The Rambam doesn't have a mitzvah, and what's more, the Maggid Mishneh says in hilchos Chanukah, not only doesn't have the mitzvah, he doesn't even seem to have the institution of Kabbalas Shabbos of tosefes Shabbos. There is no such thing. Ai, it's Gemaras, the Gemara in Rosh Hashanah daf tes, the Gemara in Berachos chaf zayin where Rav was daven shel Shabbos be-erev Shabbos, and then the Gemara asks whether or not badal, so does that mean that he had to be poreish mimlacha? The Gemara says yes. So Tosafos in Rosh Hashanah quotes a Yerushalmi, that there's a Yerushalmi in Shevi'is that they quote, that says like the Rambam says. So apparently the Gra already says that the Rambam, for whatever reason, is taka דרכו לנטות אחר הירושלמי. Sometimes the Rambam paskens like the Yerushalmi against the Bavli. But the facts seem to be that the Rambam doesn't have tosefes Shabbos, certainly doesn't have a mitzvah of Kabbalas Shabbos. That's why I think the Gra points out in Shulchan Aruch that in reish samach aleph when the Mechaber has the mitzvah of tosefes Shabbos, so the Mechaber writes יש אומרים שמצוה להוסיף מחול על הקודש. So the yeish omrim, he doesn't go on to say yeish omrim there's no mitzvah, but that's what the Gra says, he's sort of implicitly acknowledging the shitas ha'Rambam by saying yeish omrim, that taka the Rambam has no such mitzvah. The other Rishonim follow the Bavli. Again, the Bavli mofurash says that there is a mitzvah of tosefes Shabbos, a mitzvah d'Oraisa מוסיף מחול על הקודש. A person has to have in mind to be mekabel Shabbos. A person should be mekabel Shabbos to be mekayeim this mitzvah d'Oraisa. On Erev Yom Kippur, so when we say Tefillah Zakkah, so the Chayei Adam takes care of it for us if we say Tefillah Zakkah before shkia. We say b'feh malei hareini mekabel alai, but a person should be mekabel Shabbos every week to be mekayeim the mitzvah d'Oraisa according to the Rishonim. So lichora the pshat is like this, the pshat in the Rambam is like this. The Rambam says you're not yotzei likras hamelach because the Rambam says you can't. The melech comes on his own schedule. There's no inyan of tosefes Shabbos. There's no inyan of tosefes Shabbos. All we can do is we're mekabel Shabbos. There's no inyan of tosefes Shabbos. There's nothing that a person does actively to to advance Shabbos, to be mekabel Shabbos in that sense. A person acknowledges kedushas Shabbos when kedushas Shabbos arrives. survives. Kedusha Shabbis survives on the Ribbono Shel Olam's schedule, not not our schedule. The Rambam has the girsa likras Shabbos HaMelech, meaning that Shabbos is not being depicted as the kalla of Knesses Yisrael, but rather aderaba that Shabbis is being depicted as the Melech. The Melech comes on his own schedule, the Melech comes on his own schedule. You can't be mosif, it's a chutzpa, you can't be mosif on on the visit of the Melech. The Melech says he's gonna come to town at a certain time and we say to the Melech, no why don't you come an hour early and stay an extra hour afterwards. You can't do that, it's likrash Shabbos HaMelech. Likrash Shabbos HaMelech so even symbolically you don't go out because there is no tosefos Shabbos. It it means to receive kedushas Shabbos, to accept the kedushas Shabbos, to to observe and comply with the kedushas Shabbos when the kedushas Shabbos comes. So mimaila yoshev, yoshev. The other Rishonim again many of whom apparently have our girsa that it's likras Shabbos HaMalka. If it's likras and they have a mitzva d'oraisa to be mekabel Shabbos, so that means that in ushering in Shab- that means that we are in a position to usher in Shabbos actively, not just to passively accept and be mekabel the kedusha Shabbis which comes on its own but we're in a position to usher in kedushas Shabbos. That is is represented and that is signified by going out to to bring in the Shabbos, to going out to bring in the Shabbos. Clearly the original minhag of kabbolas Shabbos and Rav Moshe Feinstein zecher tzadik livracha was makpid in this, the the original minhag of kabbolas Shabbos is to say it before shkiya, not not as as we generally do today that the that we say it after shkiya but the original minhag is to say it before shkiya to be mekabel Shabbos through through kabbolas Shabbos. So that idea again that a person is actively ushering in the kedusha Shabbis is what's expressed through the boi venaitzai. The Rambam doesn't have such a concept. According to the Rambam this Shabbos is kvua veomades. There is no mitzva to be מוסיף מחול על הקודש. Hence the Rambam's pshat is yoshev umeyachel, yoshev umeyachel. But what takeh is the pshat then in in tosefos Shabbos? What takeh is the pshat? Lichora the the times of of the royal visit are set by the Melech. We can't we can't set the the boundaries for that and we certainly can't can't extend them. So what does tosefos Shabbos express? So let's come back again to Shabbos HaMelech and Shabbos HaMalka. Shabbos HaMelech the Maharsha says here in in in Bava Kamma is to be understood in light of the famous midrash Chazal that Hakadosh Baruch Hu tells Shabbos that Shabbos comes to Hakadosh Baruch Hu all the other days have a ben zug, I don't have a ben zug and Hakadosh Baruch Hu says that Knesses Yisrael is your your ben zug. Says the says the Maharsha and that's the pshat that Shabbos is referred to a kalla, it's the kalla of Knesses Yisrael. It's the kalla of of Knesses Yisrael. Right according to one pshat in Lecha Dodi likras kalla so kalla refers to Shabbos according to one pshat. Now in light of this so what does tosefos Shabbos mean? So tosefos Shabbos means as follows. This idea that Shabbos is the ben zug of Knesses Yisrael lichora as follows. The Gemara in Yevamos says that אין אדם נקרא שלם if he's sharu belo isha. A person doesn't doesn't isn't isn't... isn't nasui, he's not nikra shalem. If Chazal then depict the relationship between Knesset Yisrael and Shabbos as that of choson and kallah, the Maharsha says בוא ונצא לקראת כלה is כחתן היוצא לקראת הכלה as Rashi says in Vezos Haberacha: Hashem Misinai Ba, that Hakadosh Baruch Hu went out from Sinai כחתן היוצא לקראת הכלה. כחתן היוצא לקראת הכלה means only after there's already eirusin. There's no inyan of חתן היוצא לקראת הכלה if there hasn't been eirusin. That's a goyishe practice. כחתן היוצא לקראת הכלה means after eirusin when there's going to be nissuin. But if Chazal depict the relationship between Knesset Yisrael and Shabbos as that of choson and kallah, so lechora that means that the same way without the kallah, the choson is not sholem; without Shabbos, Yisrael are not shleimim. And in fact, you'll take a look in one of the Yahrtzeit shiurim in the second volume, so the Rav, he doesn't say it with that mashal from the Gemara in Yevamos, but says exactly this idea that Shabbos is mashlim kedushas Yisrael. Shabbos is mashlim kedushas Yisrael. And that's the pshat in the fact that a mumar lechalel Shabbos is dino keakum because he's lacking that hashlamas kedushas Yisrael. But let's understand a little bit more. Kedushas Yisrael, bechiras Yisrael, what does it consist of? So we say Shabbos deMincha that

אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ.

So how can we've discussed this how can אלמלא מקרא כתוב אי אפשר לאומרו? How can a person equate seemingly the achdus of Klal Yisrael, the uniqueness, the singularity of Klal Yisrael with that of the Ribbono shel Olam? The Ribbono shel Olam's אתה אחד ושמך אחד is a total, absolutely singular Ata echad. So how how can אלמלא מקרא כתוב אי אפשר לאומרו? But what does it mean then? What it means is that ומי כעמך ישראל גוי אחד בארץ, that kedushas ubechiras Yisrael goy echad ba'aretz is to be meid on אתה אחד ושמך אחד. And that's what it means that אתה אחד ושמך אחד and in this world, Ribbono shel Olam, you singled out Klal Yisrael that through their achdus, they should be meid on the ultimate and real echad of אתה אחד ושמך אחד. And that's what it means also when when we say ushemenu karasa bishmecha, that Hakadosh Baruch Hu incorporated his name into Yisrael, he incorporated the name Keil into Yisrael. So what does that mean? It means that Klal Yisrael is supposed to be meid on Hakadosh Baruch Hu. Klal Yisrael is supposed to be meid on Hakadosh Baruch Hu.

אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ.

Shabbos, it's also meid on Hakadosh Baruch Hu. Shabbos,

כי ששת ימים עשה השם את השמים ואת הארץ את הים ואת כל אשר בם וינח ביום השביעי.

Shabbos is also, kedushas Shabbos is also to be meid on Hakadosh Baruch Hu. A Jew without Shabbos, the kedushas Yisrael is incomplete. Kedushas Yisrael is

אתה אחד ושמך אחד ומי כעמך ישראל גוי אחד בארץ.

Without Shabbos, he's not sholem. כל השרוי בלא אשה, kol hasharui belo the kallah, Shabbos Malkesa, is eino sholem. So what's the inyan of Tosefes Shabbos? The inyan of Tosefes Shabbos is that when the Melech comes to town, it's not for us to advance the time of his arrival. Tosefes Shabbos means that prior to the Melech coming and being nisgaleh in the world and everything stopping and ceasing and being batel umevutal before Hakadosh Baruch Hu. Is that we are mazmin atzmeinu lachach by being mekabel Shabbos Malkesa early by saying no the Ribbono Shel Olam isn't here yet. The itzumo shel yom isn't here yet, right? The Magen Avraham quotes from from the Sheloh Hakadosh that that even if a person is mekabel Shabbos early he's only yotzei the gimmel seudos after tzeis hakochavim. That a person should be makpid to have a kezayis maybe even more than a kebeitzah whatever after tzeis hakochavim. That that even even lidvareinu that we hold that there is tosefos Shabbos but nevertheless there's still a distinction between tosefos Shabbos and the itzumo shel yom and itzumo shel yom. So the itzumo shel yom of kedushas Shabbos that we can't advance. But what a person can be mekabel Shabbos early, a person can be, so we're mazmin atzmeinu, we're mazmin atzmeinu that in anticipation of the melech coming and being misgaleh so we begin giving our eidus on on yichud Hashem by being mekabel Shabbos early. So that's a bechina of not בוא ונצא לקראת שבת המלכה. No, the bo vinetze again means the actively ushering in the Shabbos, actively ushering in Shabbos means the the kedushas Shabbos which which is משלים משלים קדושת ישראל.