We're holding here in the middle of נ״ד. We learned about the questions that questions that they asked ר' אליעזר, and ר' אליעזר didn't want to answer, so he פארדרייט them to something else. So like I said, there's another גירסא here. This is in the parentheses. Let's learn that. שאלו את ר' אליעזר, they asked ר' אליעזר, פלוני מהו לעולם הבא? Isn't this person, will he get לעולם הבא? And what it meant was that it was the question was by שלמה המלך, that's what he said before. And another question they asked was אבשלום. What happened by אבשלום? אבשלום in תנ״ך says that אבשלום had relations with דוד המלך's פילגשים. Now, פילגש, there's a מחלוקת whether a פילגש, which is a concubine, is a אשת איש or not, is she really married to the man, because there's an opinion that a פילגש also has קידושין. She has a כתובה and she has קידושין. So why is she only a פילגש, why is she not called a regular wife? Because she doesn't have נישואין, she didn't have the חופה, that's the second stage. Only was engaged, but engaged those days meant she's a regular married wife. Right, right, but there was no, no נישואין, there was no the second stage. Or you say, a פילגש didn't have קידושין, never gave her קידושין, so she's not even his wife. A פילגש? Who is in היינטיגע צייטן a פילגש? I mean, who is היינטיגע צייטן that needs a גט for a פילגש? Where do we have a פילגש? No, the מעשה that happened if say 10 years ago or if there's something else, but like this So they ask the שאלה here: מי סבירא ליה, do you hold הא דאמר רב יהודה אמר רב, רב יהודה אמר רב said, נשים בכתובה ובקידושין, that women, a wife is called if she got כתובה and קידושין, ופילגשים בלא כתובה בלא קידושין, without כתובה and קידושין, או לא, or not? Huh? Well, a כתובה you can't, כתובה without קידושין you can't have. You can have קידושין without a כתובה, but a כתובה is nothing if she's not your wife. No, she has to be מיוחדת to you. But she doesn't have a If they

live as husband and wife, they're considered husband and wife, then they need a גט, for sure. Because there was no, there was If, it could be, it could be more than a, it could be, it could be more than a, could be more than a פילגש, פילגש. Yeah. But if they live, but not as husband and wife. Let's say they're living, and each one has their name, they just happen to be together in in one house, they live together in one house, but he No, no, I know, live, I don't mean that. But each one is called, she's called Mrs. so and so, Mrs. wife, and he's called he don't even consider They don't go as a married couple. If they go as a married couple without having חופה וקידושין So then, then the לאו, does that mean they need a גט? לאו, because they claim we're not married. They're לכתחילה saying we're doing זנות. That's not a פילגש. No, פילגש is not זנות if there's a הלכה of a פילגש. דוד had eighteen. No, not that דוד. שאול had פילגשים. The question is when אבשלום lived with the פילגשים, was he עובר on איסור אשת איש? No, שלמה, פילגשים also, yeah. Huh? ידועה בציבור. ידועה בציבור, אשה Yeah, yeah, yeah, but that's that's if you live as a husband and wife. If you לכתחילה claim we are not married, and we don't plan to get we're not getting married, we're just going to live together. That's, that's No, that's if you lived together as husband and wife, even though there was no official קידושין. If ידוע, לשון הגמרא, if ידוע בין שכניהם that they're living as husband and wife, even though there was never קידושין, but they say הן הן עידי יחוד, הן הן עידי ביאה, so the ביאה is the קידושין. But if לכתחילה two people say we're living together, but we're not married, we claim לכתחילה I'm who I am and he is, and we're just living together, that's, that's real זנות. That's זנות, that's not, it doesn't make it a Actually, the רמב״ם has a whole thing of this, that the גמרא says אין אדם עושה בעילתו בעילת זנות. Does that mean a person doesn't make his ביאה like a ביאת זנות? So does that mean that every time a person is מזנה, she automatically becomes מקודשת to him? Because we have a כלל אין אדם עושה בעילתו בעילת זנות. If he means to be to marry her, even though he didn't give קידושין, so we say that the the ביאה is זנות, is not זנות, is is a קידושין. But if לכתחילה he says, "I'm doing זנות," yeah, it's not קידושין. Gets married in the court, so he claims he's husband and wife. Then then that's that's then they need קידושין? Then then it's a okay then they need a גט. Okay, you know there's a תשובה טענה's that you ממש need a גט. He טענה's civil marriage is a קנין, it's not אישות, but it's a קנין. And he טענה's that anyway, so he asked him the שאלה. אמר ליה, so he said, לא שאלתני אלא על פלוני? Oh, you asked me about him, but really you ask me about the other one. So, he asked about לכתחילה about אבשלום. This was the שאלה, did אבשלום would אבשלום get עולם הבא, which means did אבשלום do a איסור אשת איש or not? So, he answered him, "Oh, you asked me this, why didn't you ask me about שלמה המלך?" Okay, so he says, okay, פלוני מהו לעולם הבא, about שלמה המלך, שלמה המלך, because in פסוק it says ויעש שלמה הרע בעיני ה׳, it says, and he built, it's that he made קרבנות to עבודה זרה, which the גמרא says not. So you ask me, מי סבירא ליה, do you hold הא דאמר רב שמואל בר נחמני אמר רבי יונתן, רב שמואל בר נחמני said in the name of רבי יונתן, כל האומר שלמה חטא אינו אלא טועה, that whoever says שלמה sinned is a mistake. Why, אי, it says he built brought קרבנות עבודה זרה, so the טענה, he didn't bring. Since he allowed his wives to do it, and he didn't make a מחאה, didn't stop them, that's like he did it, but he didn't do it. אי לאו, maybe you don't hold of that, and you hold he was sinned. So, he says, "Oh, so you're asking me on שלמה?" אמר ליה לא שאלתני אלא על פלוני, "You asked about שלמה, why didn't you ask about אבשלום?" Basically, he didn't want to answer. Then he asked him מהו להציל כבשה מן הארי? What is it, are you should you save the sheep from the lion? And who's the sheep? So, we know that נתן הנביא came to דוד המלך after he took בת שבע, and he gave him a משל, he asked him a שאלה, if a person took away the sheep of a poor man, did he do right or wrong? And he said sure, yeah, he said sure it's wrong, and he meant to give him a משל, you took away בת שבע from אוריה. So he

asked, should you save the כבשה, the sheep from the lion? מי סבירא ליה, do you hold הא דאמר רב שמואל בר נחמני, רב שמואל בר נחמני said אמר רבי יונתן, from רבי יונתן, כל היוצא למלחמת בית דוד גט כריתות כותב לאשתו. It says that she she wasn't a married woman, because since אוריה went to war, so there's say that from the any soldier who went to war in דוד's army gave a גט to his wife. So ממילא she was really divorced. If you hold that, then דוד המלך didn't do anything wrong, so you shouldn't save the sheep from the lion, because he didn't do anything wrong. The sheep means her. אי לאו, you don't hold this? No, but she went to war first, and he sent him a גט to get killed. So the גמרא מותרה ועומדת. But that's what he held. אמר ליה, so he said, לא שאלתני אלא על הכבשה. Said, "Why are you asking me only on the sheep?" So, he says, "Okay, מהו להציל רועה מן הארי? Should you ask Why are you asking on the sheep, why don't you ask on the shepherd?" Which means אוריה, did he do right by sending אוריה to war and have him killed? Why didn't you ask that? In other words, every time he asked him a question, he said, "Ask something else," or "Why didn't you ask something else?" He didn't want to answer. מי סבירא ליה, do you hold, in other words, what's the reason whether you should save the רועה, meaning אוריה, from the lion, from getting killed, do you hold חולקין כבוד לתלמיד במקום הרב? Do you hold that you're allowed to give כבוד to a תלמיד even in front of the רב? And if that's truth, you're allowed to, then לאו מורד במלכות הוא, then דוד didn't אוריה didn't do anything wrong. The גמרא says that what was wrong of אוריה, why he felt that he deserves to die, because in front of דוד, דוד spoke to him, and he said that your your I אדוני יואב, my master יואב. יואב was a general, so in front of דוד he referred to יואב as the general. מורד במלכות, in front you don't give כבוד to anybody in front of the king. So the גמרא asks So, that's what he asked him, do you hold that you're allowed to give כבוד to a תלמיד in the place in in front of the רב? If you hold like that, לאו מורד במלכות הוא, then he didn't do anything wrong, then we should have saved him, then you shouldn't kill him. אי לאו, maybe you don't hold it. אמר ליה לא שאלתני אלא על הרועה, so he says like, "Why are you asking me on the shepherd, why didn't you ask me on the sheep?" Going back and forth, back and forth. Huh? It's easier to make it. By a מלך there's no הלכה of how you kill. There there's four death, this is בית דין, but a מלך, now it says עיקר is סייף, but they could kill any way they want, cuz a מלך it's not a regular דין. So he felt, I guess, this is going to be a safe place for everybody, cuz even after this, he had only צרות. Who's who? No, no, no, they asked רבי אלעזר a question. No, רבי אלעזר Going back. No, no, no, they're asking this. Like, why didn't דוד kill him? דוד's Cuz even then he had צרות later to contend, and every time only happened they complained to him. Then they

asked him a שאלה, ממזר מהו לירש? If a person has a son a ממזר, does he inherit? The שאלה's Just to remind you this is not they wanted to show a difference, it was once two סברות that came out at the same time. Two מחברים, one was a חסידישע רב, one was a מתנגדישע רב. So the חסידישע רב'ס ספר was the first שאלה was, a whole תשובה, שאלות ותשובות ספר, תשובה if you're allowed to go מסירות נפש, give up your life for a מצוה even though it's not one of the three. If you're allowed to go The מתנגדישע רב'ס ספר started with a שאלה if you מקיים מצות פריה ורביה with a ממזר? מקיים the מצוה of having children if you have a ממזר? Anyway here he asked, does a ממזר inherit? אמר להם, so he says, מהו ליבם? Why are you asking about inheriting, what about ייבום? If his brother had a wife and died, should he be מיבם or not? Cuz the אמת is that he's a ממזר, he can't marry a Jewish woman. So how can he be מיבם? But ייבום is a מצוה, so he asked why didn't you ask that question? Then he they asked him

מהו לסוד את ביתו? What what's the דין, can you paint his house? Can he paint his house? He says by a ממזר, so the the דין is you have to have, we call it זכר לחורבן. On אמת, when you walk into a house, there has to be right in front has to be a טפח על טפח, has to be not painted. I know, but that's a דין. The question is why don't we do it? Why don't Many people do it, but most people don't do it. Who does it? A טפח על טפח what I It's supposed to be not painted. Yeah, some people do it. They even tell מעשה with the דברי חיים. He once said to to somebody. Right? So someone told him, "And you? You don't keep the מצוות either. You don't have a a זכר לחורבן." I forgot the story. I forgot, so he answered something and he answered up the whole thing, and and from then on, he from then on he started. So anyway, the פוסקים all talk about it, how come it's not people don't do it. Anyway, ask about him, but a ממזר is he מחוייב to have it, too? Or you could paint his house? אמר ליה, so he said מהו לסוד את קברו? Why are you asking about painting the house? Painting the Ask about painting his קבר, because painting a קבר they used to make a סימן in order to know that this is a קבר, they would paint it with a color. Now we have מצבות, but if not, so they would, כהנים shouldn't go there. The base, the main thing is, when he asked one question, he said, "You should ask another question." He didn't answer them at all. The גמרא explains, לא מפני שהפליגם בדברים, not because סתם he wanted to push them away and סתם not answer, אלא שלא אמר דבר שלא שמע מפי רבו. He never said anything that he didn't hear from his רבה. And Who was his רבה? ר' אלעזר's רבה? It says who, it says. Who? Who was it? Maybe רש"י says. I don't Oh yes, no, it says. ר' עקיבא? I don't remember, I don't remember actually. But the פלא is that we hardly ever in ש"ס find אמר ר' אלעזר in the name of his רבה. So that's So the פשט is פונק פארקערט, because they knew שלא אמר דבר that he never, except from his רבה, everything that he says is from his רבה. That's why a ליובאוויטשער, when he says דברי תורה, doesn't have to say in the name of the רבי. Everyone knows that whatever you say is all from the רבי. Why didn't he answer, would he answer why didn't he answer? Because he didn't he didn't he knew the answer, but he didn't hear it from his רבה, he wouldn't say it. Why'd he have to beat around the bush, just say, "I didn't hear"? That's basically how he said it. He said it in such a way. The while, meanwhile, it was later, there was more שאלות. So now when he went to somebody else, they had more questions to ask. Yeah. Now we

go back to the משנה. The משנה spoke about the כהן גדול, not the כהן גדול, this time, on יום כיפור, the person who took the שעיר לעזאזל. Special person set aside. He took that שעיר, that goat that had to go to לעזאזל. So it said דכבש עשו לו. They made a ramp. So the משנה says why did they make a ramp that he should go? Because the בבליים used to pull his hair. And the בבליים wanted they should go fast. Why? Because the faster you go, the faster the אויבערשטער forgives עבירות. So they would pull the hair or the hair of the goat or the hair of the person, whatever. And so they wanted people shouldn't bother them, so they made a ramp that they shouldn't. אמר רבה בר בר חנה, רבה בר בר חנה said, לא בבליים היו, it wasn't the בבליים. It wasn't people, אידן from בבל who did it, אלא אלכסנדריים היו, from אלכסנדריא. Egypt. So why did they call them בבליים? Why did they do it? Huh? No, just in good They were in a rush to get the כפרה, so I guess it came from a good maybe from a good reason, but it didn't do the right thing. So why did they call them בבליים? מתוך ששונאים את הבבליים, they used to hate the בבליים, so therefore the people in ארץ ישראל hated the בבליים. So therefore, because בבל I guess in their eyes weren't such great צדיקים, היו קוראים אותם על שמם. So any bad person they called, it's a בבלי. Sometimes they obviously So they said who pulled the hair? The bad, this this wrong thing, the בבליים. Not that they were בבליים, but they they They got the title בבליים. תניא טאקע, it says in the ברייתא, רבי יהודה אומר, רבי יהודה says, לא בבליים היו, they weren't בבליים, אלא אלכסנדריים היו. אמר ליה רבי יוסי, said רבי יוסי said, תנוח דעתך שהנחת את דעתי. Feel good because you made me feel good. Why did he make him feel good? Because he was from בבל. So always when they said the בבליים did it, it was like an insult to him. But now you tell me it's not the בבליים, oh, דאס איז נישט געפערלעך, so I, I'm not at fault. It's called הגדול? Yeah, רבי אליעזר הגדול. סתם רבי אליעזר is רבי אליעזר הגדול? Looks so. Could be. No, I'm not saying not, I'm asking you, that's what it says. And if it's רבי אליעזר בן הורקנוס, who? בן הורקנוס. So he's חמישה תלמידים. Yeah. When we say משנת משנת רבי אליעזר בן יעקב קב ונקי, that's him? סתם משנת רבי אליעזר, משנת רבי אליעזר בן יעקב קב ונקי? Yeah, could be. Why not? I'm not I'm not saying not. Yeah. Why did they pull their hair? What did they say? And they used to say, "טול וצא. Take and go. Go fast." תנו רבנן, we learned, what they used to say is this is this ענין, this לשון they used to say: מה שהא צפירא דדין וחוביי דרא סגיאין. It means, why are you מעכב, why are you holding back this goat when the עבירות עבירות of the people are a lot? So don't wait and go, that's what they used to say. Okay, so let's start the משנה for a minute. מיקירי ירושלים, the חשובע people of ירושלים, היו מלווין אותו, they would escort this guy who took the שעיר to עזאזל, עד סוכה ראשונה, till the first סוכה, which means like this: from ירושלים, from the בית המקדש, to עזאזל, there were ten סוכות spread out, ten like little huts they made. And the reason they made these huts because in each hut they had from before יום כיפור someone sitting there, that when he went, in case he got tired or something, or even if he got hungry that he couldn't go, they had food ready there. And they would ask him, "Do you want to eat some food?" So

they had ten סוכות. So the people of ירושלים On יום כיפור? On יום כיפור. Because it's if he would be if he would feel hungry, he would be able to eat. I mean, his job was דוחה יום כיפור. So they had ten סוכות, and they used to go till the first סוכה. So it says, עשר סוכות מירושלים עד צוק. From ירושלים till the צוק, צוק means the cliff of עזאזל, there were ten ten סוכות. תשעים ריס. How far was it from ירושלים to the cliff? Oh, he says, תשעים ריס, 90 ריס, which is how much? שבעה ומחצה לכל מיל. Every מיל has seven and a half ריס. So if you have 90 ריס 90 is 12. So it's 12. So they had 12 12 מיל. And each מיל, you cannot walk on שבת or יום טוב or יום כיפור more than a מיל. So they only went till the first סוכה, and they couldn't go any further. And then from one סוכה to another they used to go. The גמרא is going to go into the problem here, what happened on the way. No, no, ד' אמות is, that's carrying, here it's walking. Carrying is ד' אמות. Carrying, because before we learned that he had to carry it on his shoulder. If he had to, he had to, he was walking.