middle of סימן כ\"ח, which is on top at the top of כ\"ח ע\"ב, יתיב רב יונתן בן עכינאי ורב יונתן בן אלעזר, these two were sitting וקא מיבעיא להו, and there was a question that they asked, הא דתנן, when it says in the משנה, אבות מלאכות ארבעים חסר אחת, when you have on Shabbos 40 melachot minus one, which is 39 מלאכות, כנגד מי? Why is it like this, 39? Okay, when we finish this whatever, it doesn't say it clearly, but maybe we will understand. The question is always, why does it say 40 minus 1, say 39. אמר ליה רב חנינא בר חמא, Rav Chanina bar Chama said, you know, כנגד עבודת המשכן. There were 39 different types of melachot they did in the Mishkan, that's the simple peshat. אמר ליה רב יונתן בן אלעזר, Rabbi Yonatan ben Elazar said to him, כך אמר רבי שמעון בן רבי יוסי בן לקוניא, this is what Rabbi Shimon ben Rabbi Yosei ben Lekunya said, that it's כנגד מלאכה מלאכתו ומלאכת שב תורה ארבעים חסר אחת. There are 40 times minus one, 40 minus one times, 39 times in the Torah when it says the word melachah. Because of that, that's a remez that there is 39 melachot, 39 things are categorized melachah, and therefore that's assur on Shabbos.

בעא מיניה Rav Yosef, Rav Yosef asked him, ויבא הביתה לעשות מלאכתו, when it says by Yosef that אשת פוטיפר, Potiphar wanted him to do the aveirah anyway, anyway then it says ויהי היום there was one day he came home to do his melachah, it says מלאכתו, ממניינא הוא או לא? Is this one of the 39? אמר ליה אביי, so Abaye said, what's your question? ניתי ספר תורה ונמני, let's take a Sefer Torah let's count, I mean it's a question, is it? Count, we said there is 39 and we'll see if this is part of it. מי לא אמר רבה בר בר חנה אמר רבי יוחנן, didn't רבה בר בר חנה אמר רבי יוחנן, לא זזו משם עד שהביאו ספר תורה ומנאום. It says that lechatchilah it was said the first time not then to count it, it was difficult to count it, let's count it also now. Let's count it over, we'll see if it's included. אמר ליה, so he said, no, that's not my she'eilah. כי קא מספקא ליה, basically what he is saying is there are really four 40 times the word melachah in the Torah. And the safek is משום דכתיב there's one pasuk that says והמלאכה היתה דים. It says when they brought the מתנות the נדבת המשכן, donations for the Mishkan, it says that the מלאכה was enough, and they made an announcement stop bringing. Now the

question is on that one, ממניינא הוא? Is that part of the מנין? Because that pasuk doesn't really mean work. He calls the bringing of the presents, the bringing of the donation he calls a מלאכה, but that's work. On the other hand, it is all for the purpose of מלאכה, so that's the shailah, is that counted or not? Now if it is counted, then we have 41. I mean then we have 40, not 39. But if we count that, then הא כמאן דאמר לעשות צרכיו נכנס. Then we'll taytsh when it says by Yosef that Yosef came into the house to do the מלאכה, it doesn't mean to do work. The pasuk says it bilshon nekiyah, in a nice language, but it really means he came to do the aveirah with her, came to do, yeah. And then later it says no, there's two opinions, one opinion is that he came home to do the aveirah with her, but he saw the image of his father Yaakov and that made him change, and there's another pshat, he came home to do the job, he came the Targum says he came למיבדק בכיסתיה דחושבניה, he came to do his accounting. Now if you learn he came to do the accounting, that's work. An accountant I guess is called work, no? A lawyer is called work, I guess, a kosher accountant. A council is kosher. So then if that's called work, then you can't count the one that it says that the מלאכה was enough, the מלאכה of bringing the donations, because then you'll have 40. So he says like this, when it says the מלאכה of bringing the donation was enough, is that counted? And if that is counted, then it'll fit like the מאן דאמר it says לעשות צרכיו נכנס, when it says he came home to do the work, that's not work. That's why we don't count the one about Yosef, so we'll count that one. אי דילמא בויבא הביתה לעשות מלאכתו ממניינא הוא? Maybe farkert, when it says he came home to do his work, that's talking about work. And then what about the other one? והאי והמלאכה היתה דים, so what does it mean when it says והמלאכה היתה דים? הכי קאמר הכי קאמר it means דשלם ליה עבידתא, that the the the thing was the the job was done, but not that this is called a מלאכה. See, we taytsh it was enough, one pshat is that the מלאכה of the Mishkan, of making the Mishkan was enough, they had enough things for the מלאכה. Then that means מלאכה. But if you taytsh it not that there's enough money for the מלאכה, the מלאכה of bringing was enough, now that's maybe not called a מלאכה. Should use another word, no? Huh? Should use another word. No, so, could be used. That's right, which one, and it depends, if they both would be clear and mean מלאכה we'd have a problem, then it's 40. Obviously, one of them is not. We don't know which one, and there is a sevara for each way. There's a sevara for each way. The sevara that the one by Yosef is not counted because it's not a מלאכה, it's called doing with her, then and the other one has a sevara yes, so it'd be farkert, and that was the she'eilah, and teiku it stays. Taka das. So we call it מלאכה, it's not really מלאכה. It's exactly what I'm saying. If it, if it means the מלאכה of bringing, then it's not a מלאכה. And we can't count it, then whatever, it works. I call it מלאכה. Sometimes we have a לשון, we call it לשם המושאל. לשם המושאל means a borrowed term. Like you say, you tell a guy he's walking, you say, \"Don't work too hard.\" I mean, he's not working. So sometimes you say called we call it work, but it's not connected with the מלאכה we're talking about. Or maybe it taka means it means that there was enough money for the work of the Mishkan, that's called work. But they also brought materials, so they were carrying. Why would, carrying is a מלאכה. Carrying is a מלאכה. Carrying from one רשות to another is a מלאכה. So why wouldn't we say that? Because they were carrying from one רשות to another and bringing the material. Yeah, but actually to do a מלאכה of carrying, a פעולה from one רשות to another, is a מלאכה גרועה. If the Torah wouldn't But it's one of the 39. The Torah wouldn't say that you're not allowed to do that specifically, we wouldn't know it's asur. Everyone else we learn out. The Torah says specifically, two מלאכות the Torah says in the Torah, out of all 39: making a fire, הבערת אש, and it says In Vayakhel? it says, by the by the Mishkan by this it says, tell them not to bring, and it was Shabbos that day when it says איש ואישה אל יעשו עוד מלאכה לתרומת הקדש ויכלא העם מהביא. ויצא איש? ממקומו. But that, no, but that's in Beshalach. No, but here it says that tell them not to not to bring anymore, so the Gemara says what does it mean not to bring? Because it was Shabbos, Shabbos they couldn't carry from their רשות to the other reshut. So that's but it's not really in itself, it's not a melacha. And I don't want to go into this, the lamdus of it, but the nekudah is, what is the geder of a melacha? Anything that they did in the Mishkan. But they did a million things in the Mishkan. Why did they pick these? Categories. So any, not categories, anything, any type of work which is a creative job, something that makes a change in something, which is Since we have to rest because the Eibershter rested from work, so the Eibershter rested from creating. We also have to rest from creating. Now, creating doesn't, we don't create, we're not Eibershter, but anything that changes something. So every melacha changes something. You cook, you change. When you write, before the word wasn't there, now the word is there. Besides carrying. Carrying does not do That's why Tosafot says that carrying is called a מלאכה גרועה, a shvache melacha, it's not a real melacha. The Rambam used the lashon in Perush HaMishnayot, it's מלאכה שאינה מלאכה. It's פלישטיק, it's something, but it's not called So be'etzem that word melacha, we can't count it as a melacha. But it is, it's counted as one of the 39. Yeah, lafo'al, it becomes because the Torah says. The Torah could have said something that's not a melacha at all either. But the Torah, lafo'al, this is, as far as the word melacha in itself, this is not called a melacha. Who comes up with the sevara that it's uprooting it, that's why you call it a change from one place to another? Who does that come from? Beis Halevi? Yeah? I understand. I understand. Yes, you are. That's the end, you're finishing it off. That's the real thing. That's the real thing. It could be as little as It could be little. So, ein hachi nami. No, but with the Eibershter it was even littler. Like the Rebbe wrote when they gave fire, famous letter, a little צעטל. Someone wrote to the Alter Rebbe, the Rebbe, \"Making a fire is asur, why?\" He says in those days when they had to rub and this and that, but nowadays all you have to do is just light a match, it's so small, why would it why would it be a melacha? So he goes, Hirsch, Shimshon Rafael Hirsch goes into a whole arichut to explain the vort like I said, that it's a creative work, even though it's not hard labor, because you could carry heavy packages on Shabbos, there's no problem, and a little thing, why? Because you're creating something. But the Rebbe has, I saw the Rebbe's כתב יד, I saw the כתב itself. The Rebbe writes like this as an answer: as easy as it is for us to strike a match, it was even easier for the Eibershter to create the world, and nevertheless He rested. Which is the same point. The point is resting from creation, not from hard work. And the Eibershter didn't rest from hard work. He didn't work too hard. And nevertheless He rested, so for us also.

Anyway, going back to the she'eilah you asked after we finished the Gemara, because I remember the Rebbe once explained this she'eilah. He had the she'eilah: why does it say 40 minus, because לפועל there are 40 times melachah in the Torah. 40 times it mentions melachah. One of them is not counted, because it's not a real melachah. It ends off over here, teiku. No, we don't know which one! We don't know which one. Mimah nafshach. But the fact that there are 40 times the word melachah in the Torah, and one is not counted, so it's really 30 40 minus one. How do we know that there is one that's not counted? The Gemara says it. What do you mean, how do we know? No, no. בכלל, that you have to learn out from Mishkan, that we know. That's a לימוד that you learn out melachah from the Mishkan. The first thing you said, that's this is only a רמז. This is a רמז. There's other רמזים, there's a רמז in Yerushalmi. Also no, the Gemara brings on in Shabbos later on from the word אלה, אלה הדברים. By Shabbos it's אלה הדברים. א-ל-ה. How much is the גימטריא א-ל-ה? Only 36. It's only 36, but the ה could be a ח. A ח? You remember? That's right, Gedaliah! פרשת ויקהל, when we spoke I spoke this was Friday late night שבת, מעשה a שאלה לכבוד שבת. Must be that in the word אלה in the ה and the ח, that's the whole נקודה of melachah. And then the whole thing, the חילוק between the ה and the ח that you can take from work and have the way to go out. Whatever, I'm sorry, that's of chassidus. So, those are רמז. It don't That's not a ראיה. The reason that we know that it's 39 is because the Torah tells us about שבת, מלאכת שבת next to the Mishkan. That means we have to learn out whatever was called in the Mishkan a melacha. Not was called, whatever in the Mishkan was, we saw they did a melacha, that is a melacha on Shabbos. That's why I asked the she'eilah, they did more than 39 things in the Mishkan. So much things. Ela mai, the Chachamim took out things which they meant, they walked in when they made the Mishkan, they walked. So you can walk on Shabbos. They looked and said, \"Things which are creative, that, and there were 39 things that were creative in the Mishkan, and that the Chachamim said obviously is a melacha.\" Then we find remezim. We find the word אלה. We find that the 40 times, 39 melachot. But the reason we use the word ארבעים חסר אחת, 40 minus one, is because of of this, of the remezim. Then the Rebbe said, \"Ah, that's the peshat the remezim in the Gemara. But beside that,\" he said, \"there are really 40 melachot.\" And that's why there are 40 times melacha, and one is mutar. על שבת? Which one is that? What was the last last thing that Hashem created on Shabbos? He didn't create anything. Shabbos he rested. Menucha. Menucha! מה היה העולם חסר? When it came to Shabbos, what was the world missing? Menucha. באה שבת באה מנוחה. It's It's obviously it's something that was missing. Missing means it's something that was created. So there was a 40th thing that was created, but that's something that's mutar on Shabbos, something that the Aibershter did do on Shabbos. So we say there are ארבעים, but there's חסר אחת, and one is not counted. Isn't it? What do you change when you rest? What do you change? Sure you change. You get refreshed. Well, it becomes also body, yeah. Yeah, when you rest, you become refreshed. Yeah, your neshamah goes away, your neshamah comes back if you sleep. Not It doesn't say you have to sleep, but a feeling of resting. So what happens when you rest? How come you'd be You become refreshed? Because all the kochos that were used up go back to the source and they get rejuvenated. So that's a melachah. And it's a מלאכה המותרת. Like it says by Yosef with Potiphar's wife. Because it says by him, and what was he gonna do? No, he didn't do it. So what was it? What was it? He says he came home to do the melachah. So one pshat is he came home to do what melachah? To do the aveirah with the wife of Potiphar. Yeah, is that a melachah? And the פסוק That's not! Farkert. And then if the Gemara פסוק means that, then that word melachah is not a melachah. Right. But if it means the other pshat, he came home to do his work? To do That's melachah, to do his work. No, to to to clean the house, to There it says to do his accounting job, the the Targum. He came home Oh, he came home בכלל. Even there's another in Targum. He was a a slave, he was the head of the house, he came home to do work. Household chores. Yeah. That's not That is a melachah. Yeah, no, but it's The word melachah refers to job, to a job. מה שאין כן if you say that he came home to do the aveirah with her, then it's not a melachah. And it's just a לשון נקיה, the Torah doesn't want to say anything else, the Torah is doing that way. Zogt di Gemara weiter, Amemar Mar Zutra Rav Ashi, these three, אמימר ומר זוטרא ורב אשי הוו יתבי בסעודתא. They were sitting on a meal. אייתו לקמייהו ברדא. They brought to them ברדא. It's a kind of water which has in it all kinds of spices, which makes it smell very good. To wash? To drink? No, to wash your hands. He, אמימר ורב אשי משו ידיהו. Amemar and Rav Ashi washed with it. ומר זוטרא לא משי ידיה. Mar Zutra didn't want to use it, didn't want to wash with it.

אמרו ליה, they said to him, לא סבר לה מר, don't you hold, להא דאמר רב ששת, don't you agree with רב ששת? He said that ברדא שרי. That on Shabbos you're allowed to use the ברדא. There's nothing, could be a chashash that maybe certain things when you wash with it, it takes your hair off. And that's a איסור דאורייתא. It's one of the melachot. But he said ברדא we're not afraid, we're not choshesh. So why didn't you wash? And this happened in Shabbos. אמר להו, so Rav Mordechai bar uh so Rav Mordechai said, בר מיני דמר. All other ברדס are good. The one that you're using, this is the one that's forbidden. אפילו בחול נמי לא. You can't even use it in the weekdays. Why? Because סבירא ליה סבר ליה he holds כי הא דתניא. He holds like this Tanna. תניא, it says like this, מגרר אדם גלדי צואה. A person is allowed to take off the the How come he let the other He holds like that doesn't mean they have to hold like that. No, when you get on a on a Scab? Crust. Crust, what I'm looking for. Crust of dirt. גלדי מכה or crust of a מכה, when you have gets gets hardened. A scab, מעל בשרו, from his skin, from his flesh. בשביל צערו, if you if you have a tza'ar. אם בשביל ליפות, if you want to make yourself look nice, ליפות עצמו, אסור. It's אסור. Why is it אסור? משום לא ילבש. What? You're not allowed to do things which women do. And what women do these things, they smear themselves and they make themselves look nice, so you can't you're not allowed to do in the weekdays either. All the people are putting, making their hair in what, black? You know, men who have... That's not allowed. It's all over the place. I thought if men if it becomes a thing that men it's accepted to do it, it changes? I don't think it has become that. I mean, a lot of people do it, but... Widespread in Flatbush. Really? Sure, cuz I know they're older than me. Maybe they look younger? Maybe they still look younger? Not that much older. They think you're whitening your hair. Shouldn't the mikveh take off the shouldn't the bleach take off the dye? Oh, that's... Clear Shulchan Aruch, isn't it? These guys don't go to the mikveh, I guess. I don't know, but at least... It's pretty cool. Why am I going to give an answer? Because there's no need for an answer, it's wrong. But then the Gemara, like you asked me, והנהו כמאן סברו, what did they hold? Why did they allow to do it? But the Tanna, they all had a different reason. It says in the ברייתא, רוחץ אדם... הא? כשעושה ליפות עצמו. Washing your hands with this with this makes you look if it makes you look nice. I guess women used to wash in this, like a kind type of of of things that they used like... Noxzema lotion. Yeah, kind of lotion that women used to use. And if it's to make, unless it's you use it for for other reasons. והנהו כמאן סברו, what did they hold like? דתניא, it says in the ברייתא, רוחץ אדם פניו, ידיו ורגליו בכל יום בשביל כבוד קונו, the kavod of the Aibershter, of of the Master, the Creator, cuz a person represents the אייבערשטער, בצלם אלקים עשה את האדם, a person is in the image of the Aibershter. So you have to look nice, you can't if you represent the Aibershter, just this is not even talking when you're davenen. See, that's why you have to wash if you go to davenen, but כל שעה you wash. Just remember it says, כל פעל ה׳ למענהו, and whatever Hashem did is for His own kavod, so you have to if everything that we're here is for the kavod of the Aibershter, you have to give Him kavod. So you have to wash yourself, to make yourself be clean, Ye, khapst? I remember a story in yeshiva, they say Rav Soloveitchik, before he goes home, he always straighten his beard out, his hair, ask for white shirt, clean socks on, clean out. He says, \"I'm going to meet the Shechinah.\" He says, \"What do you mean you're going to meet the Shechinah?\" \"So, going to home to meet my wife, and together with the Shechinah, there there's the Shechinah, so you got to look good.\" Okay. That's what it is. You know, the one who was really, really marked it on was Reb' Yisrael Salanter. To look, to look... He was always very well-groomed, stainless. By us it was, by us on Shabbos... Well, I mean, he was very... Understand that by goyim, yeah. Like the Rabbi Rashab, that there's a maaseh with the with the Slonimer Rebbe, he told his chasid to go to see the Rabbi Rashab. Once, in Lubavitch, there was a yungerman that came, no one knew who he was. After a while, they asked, \"Who are you?\" He didn't want to tell. Finally, he said, \"I'll tell you who I am. I'm a Slonimer chasid, and my son, my Rebbe, went throughout the whole of Europe and Russia to meet all the gedolim. He wanted to meet them.\" And he came back and he said he met many gedolim, \"but there is one person I met, and he says, 'Look at my eyes, because גוט, וואויל איז צו די אויגן וואס וועלן זען די אויגן וואס האבן געזען א צדיק.' Good for your eyes that you'll see my eyes, who saw a tzaddik. Who's the tzaddik? The Lubavitcher Rebbe, the Rabbi Rashab.\" And what was he, what did he see? He said

outwardly, he was dressed very, like formal and fancy, very nice. Even he used to have on these these clocks, he used to watches he used to have with the chains, that's two, with his vest, two, the fancy people had two. אבער אין זיין הארץ, באמת, ס'איז צובראכן כחרס הנשבר. If you see outside he looks like, and in his heart is broken כחרס הנשבר. So he said, this chasid says, \"And me, called over, my Rebbe, and he told me, 'You go to Lubavitch for a few months. Stay on there.'\" I remember Reb Peretz Motchkin told this over. He says remember the guy came, and he didn't know who he was, and there was why I didn't say, because it was a nigun that we I forgot even which nigun that he says this guy taught, תפלת הבוקר? He was a yungerman, but he came straight to the yeshiva for months. Anyway, he says he dressed nice because, like you have to be dressed nice, you have to look... But the story with the Rabbi Maharash, another story. Ah? Talmid chacham. Talmid chacham, talmid chacham even more because נמצא רבב על בגדו. There's a story by the Rabbi Maharash, somebody was a chasid, but this real chasid, a batlan, he didn't care about gashmiyus, so, you know, his thing was torn and his this like that, and his nose was running. And that's how he went into yechidus to the Rabbi Maharash, thinking, you know, what's gashmiyus, what cares? So the

Rabbi Maharash was known to be very perfectionist, so he walked in, the Rabbi looks at him, and the Rabbi says, \"Excuse me, go out, fix yourself up, then come back.\" What were you going to say? I was going to say that you're not allowed to do things that that women do. Right. What to prepare for Shabbos, you have to be different on Shabbos than than the rest of the time. Right. So therefore, to wash your hands... Yeah, yeah, but not in there's a womanly manner and there is a... Nothing, now you could, that's no problem. But I guess this from this Gemara we see this must have been Some say this women used to do. You have to do work for Shabbos, what do you mean? Shabbos you have to dress yourself up. For Shabbos, right, before Shabbos. What? Right, before Shabbos, if it's לכבוד שבת. Yes, like the גמרא אמר רב הונא אמר רב אמר רב, אסור להטמין את הצונן. He holds you're not allowed to The מטמין is when you take something and you cover it from all sides in order for it to keep the heat. So there is normally, there's two things: there is a hot stuff that you want for Shabbos and you want to cover it so it should keep the heat, that's one thing. What about cold? You don't want it to get hot to keep it. So he says אסור להטמין. He says you're not allowed to be מטמין that either. No, wait. פרעגט די גמרא, והתניא, didn't the ברייתא רבי התיר להטמין את הצונן? Rabbi was מתיר to cover it up before Shabbos and then it's to be there. So the Gemara says לא קשיא, כאן מקמי דלשמעה מרבי ישמעאל ברבי יוסי, הא לבתר דלשמעה. This is before he heard Rabbi Yishmael ben Rabbi Yosi's opinion, this is after he heard. What was it? דההוא דאותיב רבי ואמר, and there was a שעה where Rabbi once sat and said אסור להטמין את הצונן, you're not allowed to cover in the cold.

אמר לפניה רבי ישמעאל ברבי יוסי, so Rabbi Yishmael ben Rabbi Yosi said, אבא, my father רבי יוסי, התיר להטמין את הצונן, was מתיר to do it. אמר, רבי said, כבר הורה זקן. And the זקן, the talmid chacham that was pasken, we have to follow him. Umimeila, since then on, he paskend that you're allowed. He was right after with Rabbi Meir, Rabbi Yehuda, Rabbi Yosi, right? Yeah, yeah. The same Yeah, the same chavrusa. בחבורה. אמר רב פפא, רב פפא said, חזי כמה מחבבין זה את זה. Look how much each talmid chacham, these loved each other. שאילו רבי יוסי קיים, had רבי יוסי been alive, היה כפוף ויושב לפני רבי. He would have been sitting as a talmid by רבי, דהא רבי ישמעאל ברבי יוסי ממלא מקום אבותיו, because if Yishmael, the son of Rabbi Yosi, was ממלא מקום, was equal to his father, וכפוף ויושב לפני רבי. And he sat, so his father would have sat there too. So Rabbi would have been the teacher. וקאמר כבר הורה זקן, and Rabbi said, \"Look, Rabbi Yosi paskened, that's what we do.\" זאגט די Gemara weiter, אמר ליה רב נחמן לדרא עבדיה, רב נחמן to his servant דרא, אטמין לי צונן. Go do it, hide the צונן. ואייתי לי מיא דאחם לי פלניא ארמאה, bring me water that a goy, a person, a goy cook warmed up. שמע רב אמי ואיקפד, so Rav Ami heard, and he was upset. אמר רב יוסף, רב יוסף, מאי טעמא איקפד? What why was he upset? כי רב סבר, he did like great גדולים: חדא כרב וחדא כשמואל. Two things he said and they're both right: one he paskened like Rav, one like Shmuel. What is it? Shmuel, which we need to say like שמואל, דאמר רב יהודה אמר שמואל, he said מותר להטמין את הצונן. He said you're allowed to hide the צונן, that's why he told him to hide. Why were you upset? And the second thing, when he said let a goy warm up the water, כרב, דאמר רב שמואל בר רב יצחק אמר רב, he said כל שהוא נאכל כמות שהוא חי, anything that can be eaten raw, אין בו משום בישולי נכרים, there's no problem of בישול עכו''ם that a goy cooked it. So what did the other one hold? וסבר, he hold the other one held אדם חשוב שאני. Takeh a normal person could, but a choshuv a person takeh should be careful with that also. Yeah. Because Rabbi Yosi was, what you call it, equal to Rabbi Meir.