world. If it's true what everything is true, that it's from the side, then it says no, it started from the sides. This side and this side, all sides of the world was created, and then it came together. שנאמר it says, כי לשלג יאמר הוא ארץ וגשם מטר וגשם מטרות עזו. Rashi says means there is different ways that that the snow came from one side, He said let it let the ארץ become, and the rain came from the other side. Anyways, all sides got together, and from all sides pushed together and turned into earth. רבי יצחק אמר it was different. אבן ירה הקדוש ברוך הוא בים. There was the earth, the ים, the ocean, the Eibershter threw in a rock, וממנה הושתת העולם, and from that became the world, the foundation of the world. שנאמר, על מה אדניה הטבעו או מי ירה אבן פנתה. On what is the the foundation made? Who threw in the rock to make the corner? Which is a siman, a remez that the Eibershter threw in a rock. וחכמים אומרים, this is the last opinion, and this is the one that we said before we're going according. מציון נברא עולם נברא. The world was created from Tzion, from Yerushalayim. And in ירושלים גופא, from where, from the מקום המקדש. שנאמר it says, מזמור לאסף אל אלקים ה' דבר ויקרא ארץ ממזרח שמש עד מבאו. ויקרא ארץ, the Eibershter called and made this, made the sun come, and everything happen. From where? ומנלן? And the next pasuk says, מציון מכלל יופי אלקים הופיע. That from ציון מכלל יופי came the beauty, and the Eibershter came from there. ממנו מוכלל יופיו של עולם. The beauty of the world came from Tzion. And that fits to what we said, that the אבן שתיה was the first, and from that became. Now I

explained last time when we learned it, that one of the peshetim that it says, what's the peshet that ארץ ישראל is גבוהה מכל הארצות, is ארץ ישראל higher than all the, all the the world? And it says Yerushalayim is גבוהה מכל ארץ ישראל. It's not true. בגשמיות, it's not true. There are much more higher places in the world than ארץ ישראל. It's not the highest. You have you have different mountains, Mount Everest, I don't know, you have different mountains which are much higher than sea level. Why is ארץ ישראל, and why is Yerushalayim considered the top? So the peshet, some say the peshet according to this Gemara, if, when you have a circle, a ball, there is no top and no bottom. What's called the top? The point from where it started, that's the top. So since the creation of the earth started with Tzion, with the אבן שתיה, so Mimela, that is considered the top. So since it started with Eretz Yisrael, started with Yerushalayim, Mimela that's called the top of the world. That's why it's גבוהה מכל הארצות. To say that it didn't the four sides were covered that covered that, so it would be in the center, so it would stay it on the on the on the top. That's called the top, because it's the center circle, and there's no beginning and no end. So there is no top, so what is the top? The top is the first point. Someone said that this it was covered the stone was constantly covered by like earth and that's how That's the other Pshat, that it came and then it came to the middle. That's the first Pshat. And the מפרשים, Maharsha says that it's not the same Pshat. You would think when it says the world created from the middle, maybe that's Tzion. So there is one Pshat that that's the same thing. And this what we Chachamim says to explain what Rabbi Elazar says. But the other Pshat is that there are two separate Pshatim: one is that the earth came from the middle, in the middle of the earth, and then on that that formed. And this is a different story, that MiTzion, Tzion was the first thing, and from that came the whole world.

תניא, it says in a Beraita, רבי אליעזר הגדול אומר, Rabbi Eliezer Hagadol says, תולדות שמים השמים משמים נבראו. All the things from the שמים, the stars and the moon, everything שמים came from the שמים, were created not from the earth. ותולדות הארץ מהארץ נבראו, and the things from the earth, everything is in the earth came from the earth. שנאמר it says, אלה תולדות השמים והארץ בהבראם. That means the תולדות of שמים and ארץ were created from them, בהבראם, when He created them. So when He created שמים, that's where came the, the stars, and the הארץ came from there. וחכמים אומרים, and the Chachamim say, אלו ואלו מציון נבראו. Everything, the תולדות השמים, everything came from Tzion. שנאמר it says, מציון מכלל יופי, ממנו מוכלל יופיו של עולם. From Tzion came the beauty of the world, because the whole universe, it means, not only the earth. Now we're saying, until now we're saying the earth came from it. Now we're saying the universe came from it. The whole solar system, the whole everything came from Tzion. This is why Eretz Yisrael is so special, and Yerushalayim... Yeah, yeah. Whether עולם means the earth, exactly, or עולם means the גאנצע, גאנצע עולם

הזה. אמר ליה ההוא מינא לרבי חנינא, there was a מין, an Apikores, said to רבי חנינא, השתא ברי טמאי אתון, now I'm sure, now for sure you are tamei. דכתיב it says, טומאתה בשוליה. A pasuk in Eicha that when at the end, at the end, by the galut, you became tamei. So there's a clear pasuk saying that you Yidden are tamei. That's what this min said to Rabbi Chanina. אמר ליה, so he said to him, תא חזי מה כתיב בה. You're right, let's assume you're right, that we are tamei. But let's see, what does it say about us while we're tamei? The pasuk says, השוכן אתם בתוך טומאתם, that while we're tamei, the Aibershter lives with us. אפילו בזמן שהם טמאים שכינה עמהם, even while they're tamei, the Shechinah is with them. זאגט די Gemara ווייטער, This is a new perek. It's all about the avodah in of the Kohen Gadol like in Kippur. One of the things they did was, he had the goral, he had the שני שעירים, two goats. There was a goral, one was a korban, and the other one went l'Azazel. And they sent somebody to take it to this mountain, this steep mountain, Azazel, and he would come to the mountain and throw it down the mountain. It says in the משנה, מסרו למי שהיה מוליכו. They gave it over to somebody who was prepared from the day before to take it to the mountain. So the Gemara says, הכל כשרים להוליכו. Everyone, there's no thing a Kohen has to do it. Any person could do it. אלא שעשו חכמים... Kohanim... I mean Kohanim, I said chachamim I said, כהנים גדולים קבע. They made it established, whether it's Kohanim or the Kohanim Gedolim did it, whatever, לא היו מניחין את ישראל להוליכו. They didn't allow ever a Yisrael should take it. They always made sure a Kohen should take it. They kept it a privilege for themselves. It was a special thing. אמר רב יוסף, but Rav Yosef said, מעשה, once happened, והוליכו ערסלא... No, they didn't פסל, they established, let's make a takanah. Takanah. That's it, yeah. But once happened that Arsala, a guy called Arsala took it, וישראל הוא, he was a Yisrael. Then there's another thing that they used to do. וכבש עשו לו מפני הבבליים. They made a ramp from where he should go out from בית המקדש, which is higher, for what purpose? That the people should not bother him. מפני הבבליים, people from בבל שהיו מתלשים בשערו. As he was going, they would shlep his hair, ואומרים לו, and they would say to him, טול וצא, טול וצא. Fast, go, take it and go, run! They wanted that the שעיר should get to Azazel as fast as possible. Why? Cuz throwing down the שעיר לעזאזל is a form of kaparah, that's how the Oibershter gave. So they would say, \"Run, run! Why do you why do you wait with the aveirot? Run!\" So they would, each one he would pass by, guys were waiting there, they would shlep his beard and say, \"Get out of here, get out!\" So they made sure they shouldn't be able to reach him, so they made a ramp that he should go, and he walked on the ramp so no one would step him. As that, before he fell. Before he fell, yeah, but they wanted him to get to the mountain. From, there's, it's there's two pshatim here. One is from the שעיר, and one is from the person. זאגט

די גמרא, שאלה אשה חכמה את ר' אלעזר: a smart lady asked ר' אלעזר, כמאחר שמעשה העגל שוין, if it's fine like this, if all the people worshipped the עגל, sinned with the עגל, nevertheless when it came to the punishment, there were different punishments. It says, the Gemara will explain it says some were killed, some Moshe Rabbeinu gave to drink. He took the עגל and he ground it up and put it into water and he gave it to drink like Sotah's, like a Sotah. And some died במגפה. It says in Chumash somewhere, he told לוי, קחו איש חרבו, each one take a sword, and go and kill. So some were killed pashut by killing. Some it says ויגף ה', there was a מגפה, there was a plague. And some died from what Moshe gave them to drink. So she asked ר' Elazar, since they all worshipped the עגל equally, מפני מה אין מיתתן שוה? Why is their death not the same? He didn't want to answer her. אמר לה, he said to her, אין חכמה לאשה אלא בפלך. A woman's חכמה is weaving. Go work, go wash dishes, don't get involved. These don't ask questions. שנאמר, it says, וכל אשה חכמת לב בידיה טוו. Any woman who was smart, wove for the Mishkan, good די זאכן, but don't get involved. Basically he didn't want to answer her cuz a woman's not allowed to learn Torah. But he didn't want to teach her sevara, so he just... The fact that the women now they have schools that they teach a woman Torah, we pasken like that, we pasken that they're not allowed to. But depends what. סתם תורה they're not allowed. They're allowed to learn anything in Torah that deals with their mitzvot. So then it's not on מצות לימוד התורה, it's מצות קיום המצות. They have to keep all 365 מצות לא תעשה. And among the מצות עשה, all those מצות עשה which is not הזמן גרמא, doesn't depend on time, they have to keep. So there's plenty of Torah that they can learn. Someone said, halavai the men should know all the things that the women are allowed to learn. And the Rebbe says that chassidut they're allowed to learn because מצות אהבת ה' ויראת ה' is not מצות עשה שהזמן גרמא. Women are מחוייב in אהבת ה' and chassidut teaches you אהבת ה', brings you to אהבת ה'. But still, even other things, there was... people got together... But it's Torah, because chassidut is Torah. Different subjects. Take Shabbos, Chumash. Chumash. Well, everyone learns Chumash first. Okay, but a woman, not for שלש סעודות, היינט קומען אלע. Why does a woman need Chumash? Why? Why can't she learn Chumash? Learn anything which doesn't have to do with her mitzvah. No, Chumash they're allowed to, in Gemara the maaseh... Yeah. Even lehavdil a goy, which is not allowed to learn Torah, worse than a woman, for the mitzvah that the Torah they have to show mitzvot, plus תורה שבכתב, תורה שבכתב they're allowed to learn. It's only תורה שבעל פה that is an aveirah. Rashi? Uh? Rashi. But לפועל, since Sarah Schenirer established Bais Yaakov and then all the the girls' schools, so the Rebbe said that the גדולי ישראל agreed with her even though it's not a normal thing to do, because that, be'emet, that saved Klal Yisrael. If not for the girls' schools, we have no Klal Yisrael. Because they wouldn't learn, and the woman How was it before, years before? A woman grew up frum in the house, like her mother, but when the the מצב changed with all the השכלה, with all that, so the the boys, the bachurim learned in Yeshiva, but the girls knew nothing. So what would Not then, but they saw what's gonna happen, so they said al derech like עת לעשות לה׳ הפרו תורתך. When the Rebbe wrote down the Mishnayot, wrote down תורה שבעל פה. You're not allowed to, דברים שבעל פה אי אתה רשאי לכותבן, not allowed to write. But he darash'd the פסוק, עת לעשות לה׳ הפרו תורתך. So the Rebbe used the same לשון לגבי this, that she the look the zechut that she had to to have this foresight, and they said גדולי ישראל agreed. I think the only ones who didn't agree is Satmar, no? No. They don't teach. They have schools? Schools, they don't teach, they don't teach Chumash, they don't teach. They teach אידישע געשיכטע. They teach in Yiddish, אידישע געשיכטע, Jewish history. Avraham... Avraham... Halachah, which is נוגע, yeah. Halachah, yeah, they also teach, not Chumash. That's not Chumash, it's it's not word for word Chumash. Chumash, you learn plain Chumash. Here the stories of Chumash with like midrashim, that's אידישע געשיכטע, that's what they learn. They don't They don't learn in a sefer. זאגט די גמרא ווייטער: איתמר. We learned like this: רב ולוי, there's a argument between Rav and Levi. חד אמר, one said this is trying to answer the question that she asked. Her, we told not your business, you go work. But the answer has to be an answer, the קשיא was a good קשיא: why did different people get killed in different ways? So one of the two says, זבח וקיטר, if someone שחט'd a קרבן to the עגל, or brought קטורת to the עגל, בסייף, he was killed with sword. פשוט, they went and they they sent people to kill him. גפף ונשק, the one that hugged or kissed the עגל, במיתה, just died with a מגפה. שמח בלבו, if he didn't do anything, in his heart he just happy he acknowledged the עגל, בהדרוקן. הדרוקן is when there's a death that comes like sickness in the heart, in that in the in their throat. And that came through the water that משה רבינו gave him to drink when he mixed in the grinded, ground עגל. וחד אמר, one says a different פשט. Like סוטה. That's, he says like סוטה. Like a Like a חסיד? Yeah, yeah, yeah, רש״י says it, it was כסוטה, they רש״י חומש says. They made him to drink like a סוטה. One says a different פשט: עדים והתראה, בסייף, those that sinned with the עגל, but there were witnesses and they were warned, they actually got killed by sword. עדים בלא התראה, those that had witnesses, but they weren't warned, so the בית דין couldn't send somebody to kill them, במיתה, they died by the אויבערשטער, a מגפה. ולא עדים ולא התראה, there's no witnesses and nobody did, הדרוקן, they died that way with הדרוקן.

אמר רב יהודה, Rav Yehuda said, שבטו של לוי לא עבד עבודה זרה. The whole Shevet Levi did not worship avodah zarah, שנאמר it says, ויעמד משה בשער המחנה, משה stood at the gate of the camp, ויאמר and he said, מי לה׳ אלי, who's for ה׳, come to me, ויאספו אליו כל בני לוי, כל בני לוי came to him, all the, so no one in Levi. פרעגט די גמרא א מעכטיגע קשיא, יתיב רבינא וקאמר להא שמעתא, so Ravina came and said this, איתיביה בני רב פפא בר אבא לרבינא, so the children of Rav Pappa bar Abba asked Ravina, how could you say this? I have a clear pasuk differently, when Moshe Rabbeinu praised Shevet Levi for not sinning with the עגל, he said, האומר לאביו ולאמו לא ראיתיו, that they were so good that when Moshe asked them to go, he told Shevet Levi, go out and kill the people who sinned, they didn't care if it's their father or their mother, and they killed them. Now the father of a Levi is obviously a Levi, so if they killed the father, if a Levi killed his father for worshipping of עגל, obviously people in Shevet Levi worshipped the עגל. See, the mother, the kashya on the mother also, but that's not a kashya, cuz the mother could be not from Shevet Levi. But he says, אמר לו, he answered, אביו doesn't mean his father, אבי אמו מישראל, it means his grandfather, and the grandfather could be his mother's father, so he's a Levi, and his mother's father is not. אמו, oh the mother also, אמו מישראל. The mother is, it's lechatchilah, no problem. The mother doesn't have to be a Levi. But then the pasuk continues, it says אחיו. It says he didn't care about, if it's a brother he killed him, if it's a child he killed him. A child, if it's a brother he's also a Levi, and he didn't, if it's a brother it's also a... so he says no, אחיו, אחיו מאמו. It's brother only from his mother מישראל, the mother is a ישראל. And בניו, his children, is בני בתו, it means from his grandchildren, children from his daughter who's a ישראל. The next Gemara is such a strange Gemara. שאלו את רבי אליעזר, since we're asking questions to Rabbi Eliezer, the Gemara brings more. They

asked Rabbi Eliezer: חלה מהו? If the guy was taking the שעיר לעזאזל, and the שעיר got sick, couldn't walk. Couldn't, it's hard for him to go. מהו שיעכיבהו על כתיפו? Can he take the goat and put it on his shoulder? He didn't want to answer, that's the bottom line. He didn't want to answer the question. A whole bunch of questions he didn't want to answer. The reason the Gemara at the end says why he didn't want to answer, because anything that he didn't hear from his Rabbi, he wouldn't, wouldn't pas kan. So even though he knew the answer, but if he didn't hear it from his Rabbi, wouldn't pas kan. He didn't want... So what did he say? אמר להם, to the people who asked him, he said to them: יכול הוא להרכיב אני ואתם. What's your question? He got sick, he got weak. The שעיר was so strong, he could take me and you on the, on his shoulder! At least he didn't answer the question, he just... חלה משלחו מהו? Not the goat got sick, the person who's carrying the goat got sick. מהו שישתלחנה ביד אחר? Can he take a substitute, send it with somebody else? He didn't want to answer that either. אמר להם, he said: אהא בשלום אני ואתם. We're okay, we'll be healthy. You're asking if the person got sick, we will stay healthy. We're not going to get sick, we're not sick. Doesn't accept what if questions? Huh? Doesn't accept? Not because of that. Oh, because, because the Gemara says he didn't hear it from his Rabbi, he didn't want to answer. The Gemara, what does the Gemara, yeah, the Gemara says it: אלא שלא אמר דבר שלא שמע מפי רבו. Then they asked him another question: דחפו ולא מת, if he pushed down, the guy pushed down the שעיר onto the mountain, and it says בכלל it would fall down, didn't even get halfway down and it would be torn into pieces. What happened if he pushed it down and it didn't die? Do you have to go after, מהו שירד אחריו, does he have to go find it and kill it? So what did he, אמר להם: כן יאבדו כל אויביך ה'. All, all the enemies of ה' should get killed like the עזאזל. He didn't answer the question. חכמים אומרים, the חכמים did, had to say the din. Said like this: חלה, מרכיבו על כתיפו. If this שעיר got sick, got weak, you take him on your shoulder. חלה משלחו, if the person who was taking it got sick, ישלחנה ביד אחר, you can send it with somebody else. דחפו ולא מת, if you pushed it down and it didn't die, ירד אחריו וממיתו, yes, you have to go down and kill it. Then the Gemara says, all right, since we quote questions that he didn't want to answer, so there's another question they asked. How many examples do we need to know that he won't pas kan if he didn't hear it from his Rabbi? No, these people that asked those questions didn't know. They asked him and he didn't answer, they asked another question. The Gemara explains what is his reason, I guess the people didn't know. But this is a different story. שאלו את רבי אליעזר, they asked Rabbi Eliezer: פלוני מהו לעולם הבא? Rashi learns in pashut, they asked about a certain person. This and this guy, do you think he's, you wish he was a great tzadik, you know? What do you think, he'll have olam haba? אמר להם: לא שאלתוני אלא על פלוני? What? You only ask me about him? Why don't you ask me about him? Now, Rashi says, and actually after Rashi says it, the Gemara later has in the Ben Yehoyada we have a new girsa which fits the second pshat of Rashi, so that's that we'll leave for later, for tomorrow. But this is the way he answered. Then they asked him: מהו להציל כבש מן הארי? What do you think, could you, are you, should you, should a person save a sheep when a lion is trying to attack it, should he save it? אמר להם: לא שאלתוני אלא על הכבש? You're only asking me on the sheep? Why don't you ask me on the sheep? In other words, he's saying, you could have asked me different: Should we save the shepherd if the lion goes to him? So they asked him: מהו להציל הרועה מן הארי? Nu, so tell us, what about saving a shepherd from the lion? אמר להם: לא שאלתוני אלא על הרועה? Why do you only ask me about the shepherd? Why don't you ask more? So some learn that they asked him about Shlomo HaMelech. So they asked him, what do you think, Shlomo HaMelech

will, will this guy have olam haba? They asked Shlomo HaMelech. They asked? How do they ask about Shlomo HaMelech? About Shlomo HaMelech, because Shlomo HaMelech, if you look in Tanach, without, you know, the midrashim and Gemaras, Shlomo HaMelech wasn't such a big tzadik in Tanach. It says he worshipped עבודה זרה. He brought korbanot it says to, to, to עבודה זרה. So the Gemara says: כל האומר שלמה חטא אינו אלא טועה, it's a mistake. But yet that the pasuk says, so the Gemara says his wives did, but the fact that he didn't stop them, it's on him. But he asked him, \"What do you think of him in olam haba?\" And what was his answer? So the midrash says, yeah, he answered, \"Why are you asking on him? Why don't you ask about Avshalom?\" And why did he say that? Because he didn't want to answer the question, same idea. He didn't want to answer. He says, \"You ask me about Shlomo? What about Avshalom, which is his brother?\" So, this is the same idea because he didn't hear it from Rabbi? That's why? Yeah. He didn't hear it. He didn't answer any question that he didn't... So, that's symbolic... Yeah, it's symbolic... Oh, he did the bitter of it... Bitter is with Uriah, you know, which is David and Uriah haChiti and Bat Sheva. The same thing. It goes on with all these symbolic things. But,

how come they have a question if Shlomo HaMelech is going to olam haba for it? Because they learned פשוט פסוקים. That's what they thought. They understood from simple Tanach that he did. It says ויעש הרע, I think... I remember... I don't remember exactly. I think the pasuk says ויעש הרע בעיני ה׳. Shlomo, no? I remember exactly. You remember... and what does it say there? It says definitely ויקטר ויקטר, definitely brought korbanot to avodah zarah, but I think it even says that... What does it say that where whoever thinks that Shlomo sinned is a טועה? It says that right there also? In the Gemara it says. Not in Tanach, no, no. So, the ones who asked understood the answer. I mean, they're talking in code cryptically. Maybe they wanted him to say yes, he has olam haba, or they wanted him to... But his answer had had a meaning too, this as well. No, he didn't answer. He just ask about Avshalom. Right, if you could understand it there, you could understand it here. No, Avshalom can maybe be answered. Shlomo, Avshalom was a רשע, Shlomo was a tzadik. That could be the whole explanation. You need more than that.