you're not mocheh on Shabbos, but it's a din in Shabbos and Shabbos is more chamur. If a person is not mocheh on a small thing, then he has an issur The same thing of לפני עור לא תתן מכשול, you're not allowed to cause somebody to do an aveirah. That's all on אחינו בני ישראל, not on goyim. Why not on goyim? Not on goyim? The goyim Okay, we'll talk about Yidden. A lot of goyim are also chayav. Lemashal lifnei iver is by a goy also. You give a goy אבר מן החי. The example the Gemara gives of לפני עור לא תתן מכשול, you're not allowed to cause somebody to stumble, is מניין שאסור you're not allowed to give a cup of wine to a nazir and an אבר מן החי to a goy? And if you do give it you're over on lifnei iver. And the she'elot are the same she'elah: is the peshat that there's one issur of lifnei iver, you're not allowed to cause somebody to stumble and do an aveirah? So whether you cause them to stumble and do חילול שבת or eat chametz on Pesach, it's all one The issur is lifnei iver. Or lifnei iver is a prat in every aveirah? In other words an איסור שבת has many peratim, one of the peratim in איסור שבת is that you're not allowed to cause him to do it, and if you cause him to do it, you're over on איסור שבת. One of the nafka minot is if a person is over on lifnei iver, he causes another eid to do an aveirah, an issur derabbanan. So Tosafot says, the guy who causes him to do it is over on issur de'oraita. Why? On the on an issur de'oraita of lifnei iver! Lifnei iver is a pasuk! Now if

it's a din in every mitzvah, how could you be over issur de'oraita prat in the mitzvah which is derabbanan? It's a re'ayah Tosafot holds that there is a general din lifnei iver, you're not allowed to cause somebody Now לפועל the guy is not allowed to do it. Okay, that's only mi-derabbanan, but the bottom line, he can't do it! And the Torah says, it follows the din, don't cause somebody to do something he's not allowed. Here we see, since the Gemara says that you'll be punished together with the אנשי הדור of the people, it's similar that it's a prat in the aveirah itself. It's as if you're doing you have an issur in that aveirah that you're doing. And למאי, not the same Like you're you're not mocha on Shabbos, the guy who did איסור שבת will get sekilah, the guy who is not mocha won't get sekilah, but he's still over on an איסור שבת. What prat in Shabbos? The lifnei iver or the mecha'ah. But here in the in the גלות we can't go be mocha on the goyim for all these things if there's terrible things they do, we'll get in trouble! The lashon here is, \"מי ש... אפשר למחות.\" Efshar. If you can't, you can't! Even by Yidden, if you can't, you can't. That's different. Huh? They'll listen to you. It's a different focus. No, I mean like the this That's a different thing. \"כשם שמצוה לומר דבר הנשמע, כך מצוה שלא לומר דבר שאינו נשמע.\" If you could If the If the president said you can have gays in the military, you can have gays, everything's fine with gay marriage, you're not really supposed to do that. You could be mocheh. You could be mocheh? Sure you could, it won't help. A lot of people feel that you're you're putting yourself in trouble if you'd be mocheh. They're only be mocheh if if if the reform Jews and the conservative Jews, they say in the name of יהדות that that's Yiddishkeit, it's alright! Then they're mocheh. You've got to be mocheh on that. You've got to be mocheh on them. Then they're mocheh on them. But to be mocheh on the goyim, they don't do it. They say it's a... If you can't, you can't. ...going to be scared for the goyim. You have to know, there's certain times you have to be scared of the goyim. למשל the

Rebbe had spoke the whole אריכות, came out with the whole mivtza that we have to see that the goyim should start keeping the שבע מצות בני נח. And he brought it from the Rambam. The Rambam says there is a chiyuv on the Yidden to force the goyim, obviously if you have a beit din to force, if you don't have a beit din at least you have to see that they do it. So the Rebbe asks the kashya himself. Why did people ask the Rebbe, but the Rebbe himself at a farbrengen spoke, so how come for the last 3,000 years no one did it? Last 2,000 years we don't hear any campaigns to go out to see to cause the goyim It's very pashut. It was so dangerous! Go tell a goy to keep the שבע מצות בני נח, go tell him what to do, tell the Nowadays that we're in a מעמד that you're able when you talk to a client and you talk to a business client and you talk about all kinds of business, so why can't you also bring up the subject and talk to him about שבע מצות בני נח? If you're able to, then you have to! So that means, if you're not able to, vadai not, you're not able, you're not able, whatever is efshar. Huh? Maybe you're you're still chayav. It's like talking in shul. Right. No, but the goyim will get real angry and take it out on all the Are you kidding, the the gay the gays will will take a revenge on you, the gay people? Are you kidding? Tell them that you can't agree according to your views that they Okay, we got into a subject here... Because they'll go after you! So whatever you can If

you're able to be mocha, you have to. If you're not able to be mocha, then obviously It says here, כל מי שאפשר The lashon is מי שבידו למחות. And if you're not able, so you're not able. Zagt di Gemara: אמר רב פפא, רב פפא said, \"והני דבי ריש גלותא נתפסו על כולי עלמא.\" The the family and the people from the Rish Galuta who was the head of the Yidden in in Bavel, in galut, they had this very strong power. They will be punished, because they could have been mocha on a lot of things, and they did not. So the Gemara, כהא דכי הא Huh? Yeah, yeah. Well that wasn't a real king, it was... I mean as far as their their their fear and their Yeah, the chiyuv is, sure. And they were actually appointed also by the goyim. They got power from the goyishe government where they were, so they were able to do what they wanted. How could the The Rebbe asks, the Rebbe asks in a case there's a din that a מלך or a נשיא has to bring a special korban for a chet. Chatat, so he asked Rav Chiya, \"What about me? Am I that din?\" So he said, \"By you it's not so pashut, because you have somebody equal to you in chutz la'aretz. סרותא בבבל,\" he said, it was just equal, and when there's two it's not so pashut. So, he was equal. כי הא דאמר רב חנינא, like Rav Chanina said, מאי דכתיב, it's a pasuk that says like this, \"ה' במשפט יבוא עם זקני עמו ושריו\". The Oybershter is going to come in משפט with the זקנים, with the elders of the nation, and the שרים. Now, this is talking about the time of the churban. So he says, if שרים חטאו, זקנים מה חטאו? The שרים sinned, the זקנים, the elders didn't do aveirot, so why are they going to be punished, במשפט יבוא? אלא אימא, you have to say, אימא על הזקנים שלא מיחו בשרים. But the זקנים will be punished because they were able to protest what the שרים, what the officers did, and they didn't. The Gemara tells a story, רב יהודה הוה יתיב קמיה דשמואל, רב יהודה was sitting in front of Shmuel. אתיא ההיא איתתא צוחה קמיה, there came this woman, she was screaming, she came for a דין תורה, screaming someone did an עולה to her, someone did something wrong to her, and she was screaming. ולא הוה אשגח בה, no one looked at her, no one cared. She's screaming, \"Take care of me,\" no one wants to look. אמר ליה, so he said to him, so Rav Yehuda said to שמואל, לא סבר ליה מר, don't you think, don't you care about the פסוק where it says, \"אוטם אזנו מזעקת דל\" - if you close your ears from hearing the screaming of a poor person, \"גם הוא יקרא ולא יענה\" - you're also the Oibershter will punish you, and you will, he won't answer you either. In other words, you're a chiyuv to answer, why don't you answer? אמר ליה, so he said to him, Shinana - Shinana is an expression like you're a special scholar, your, שיננא לשון sharpness, you're a sharp guy, called talmid chacham. רישך בקרירי - your head, which is me, I'm your Rabbi, takeh I, my head, I'm going to be punished in cold water, I'll be punished, אבל רישא דרישא, the Rabbi of your Rabbi, my Rabbi, בחמימי, he'll be punished even worse. Why? Who is his Rabbi? Mar Ukva, he says. הוה יתיב מר עוקבא - Mar Ukva was also here and he's the אב בית דין and he has more obligation. Why? Because since was that and he came from בית דוד, a משפחה of בית דוד. כתיב, it says, \"בית דוד כה אמר ה' דינו לבקר משפט והצילו\" - anybody who is able to do mishpat, he's the one that's supposed to do it. So really, Mar Ukva's supposed to do it. So me, takeh I have a small thing, I could have also, but it's nothing, but he's supposed to. So, that's a good answer. In other words, he said takeh he did something wrong and that's it, but see, he took off the achrayut on him a little bit. אמר ליה ר' Zera to Rav Simon - said to רב סימון, לוכחינהו מר להני דבי ריש גלותא. He says to him, \"Why don't you give mechah to the people from - because we all, the Gemara we'll learn later all the time, the people from the ריש גלותא's family, the people around him, they didn't behave properly - why don't you give them mechah?\" אמר ליה, he said, לא מקבלי מינאי, they're not going to accept it. אמר ליה, so he said to him, אף על גב דלא מקבלי, even if they won't accept it, לוכחינהו מר, you have to give them mechah. And obviously, we'll see in the Gemara later, it's if you're not sure. He assumed they won't, but you're not sure. I mean, if you're mamash sure, then, but we'll see it. דאמר רב אחא בר חנינא, רב אחא בר חנינא said like this, מעולם לא יצתה מדה טובה מפי הקדוש ברוך הוא וחזר בה לרעה - never happened that Hashem' said a gezeirah, a good thing to do, and then he changed his mind to bad, never happened, חוץ מדבר זה, except for one thing, by the חורבן בית המקדש. כתיב, it says, \"ויאמר ה' אליו\" - ה' said to him, to the נביא - \"עבור בתוך העיר בתוך ירושלים\" - go to Yerushalayim, and see, it's through the נביא, he's saying to the מלאך actually, to מלאך גבריאל - go in ירושלים, \"והתוית תיו על מצחות האנשים הנאנחים והנאנקים\" - make a תו, brand a letter תו on the foreheads of the people who are screaming, \"על כל התועבות הנעשות\", all the terrible things that are happening. So what does that mean? So he taytshes this, אמר לו הקדוש ברוך הוא לגבריאל - Hashem' said to מלאך גבריאל, לך ורשום על מצחן של צדיקים תיו של דיו - go and put on the forehead of the צדיקים a תו made of ink, שלא ישלטו בהם מלאכי חבלה, that'll be a siman that they're tzadikim, and when the bad malachim will come to punish the Yidden, they'll see that these people are tzadikim. ועל מצחם של רשעים - and on the forehead of the רשעים, תיו של דם, put a תו of blood, כדי שישלטו בהם מלאכי חבלה. So the מלאכי חבלה will say, \"Oh, these are the reshaim,\" and they'll take care of them. אמרה מדת הדין לפני הקדוש ברוך הוא, so מדת הדין, the middah of judgment, said to the אויבערשטער, רבונו של עולם, מה נשתנו אלו מאלו? Why are these tzadikim going to be saved and these reshaim will be punished? אמר לה, so the Oibershter told מדת הדין, \"What are you talking about? הללו צדיקים גמורים והללו רשעים גמורים! These are real צדיקים, these are really רשעים.\" אמרה לפניו, so she said that to him, to the אויבערשטער, רבונו של עולם, היה בידם למחות ולא מיחו, they were able to stop them, they were able to protest and they didn't. אמר לה, so the Oibershter answered back מדת הדין, גלוי וידוע, I know, שאם ימחו בהם לא יקבלו מהם, I know that if they would have protested, it wouldn't have helped anyway, so what's the problem that they didn't protest? אמרה לפניו, so the מדת הדין answered the אויבערשטער, רבונו של עולם, אם לפניך גלוי, להם מי גלוי? You taka know, but did they know? So that's why I'm saying, had they taka known, be they known, then taka it says you don't have to, but as long as you're not sure, and maybe they'll accept accept it, you have to be mocheh. והיינו דכתיב, that's what it says. As long as you're not sure that they will accept it? No, as long as you're not sure that they will not accept it, you still have a chiyuv. Same thing. No. Even though you're ninety 95% that they won't accept it. First of all, if it's unintentional, if it's b'shogeg, then if you tell them, if you rebuke them, then it'll become intentional. Then that's something else. מוטב שיהיו שוגגין That klal, there is a klal, מוטב שיהיו שוגגין ואל יהיו מזידין. If someone's doing something by mistake, unintentionally, don't tell them, because if you tell them and he'll do it anyway, so he'll be b'mezid, might as well stay b'shogeg. That din is only by a issur derabbanan, not by issur d'oraita. When I was a kid, there was an entertainer, a גויישע woman, a singer, Anita Bryant, she was famous, and she had the commercial for the orange juice. And she made a lot of money from the commercials for the orange juice. She came out and said we're talking about the gays, she lost her whole career. Finished. You remember when Rabbi Webberman came out together, signed with her note? Well, Rabbi Webberman didn't have a fortune to lose, but she lost. By issur d'oraita, there is no thing. The Alter Rebbe actually brings it in siddur. In Shabbos, here he has it, סדר הכנסת שבת, he says the whole hakdamah in נוגע שבת. The Alter Rebbe says that when people do melachah in בין השמשות, and you know that they won't listen, don't tell them. Why? Because מוטב שיהיו שוגגין. But not after it's not after צאת הכוכבים. Here, אם ידוע, here, mamash here, in regard to women who bentsh light late, אחר השקיעה, וגם הנשים עמי הארצות, צריך להודיעם שהוא איסור גמור של תורה, so go tell them that it's איסור גמור, ולהוכיחם בדברים רכים וקשים, אולי ישמעו להם, as they might listen, so it's all because they might listen. אבל אם ידוע שלא ישמעו לו, but if you know they won't listen, לא יוכיחם, don't tell them, ולא יודיעם כלל, כלל don't tell them, כי מוטב שיהיו שוגגין ואל יהיו מזידין, because let them be better shogeg than being mezid, like it says in the Gemara about תוספת יום כיפור. But היינו, it's only דווקא אחר השקיעה till a half hour after that and about. Then, because of winter, then there's a חובה של תורה, תורה מפורשת בידם, that is a חיוב דאורייתא to be מוחה, ועונשין אותם, אם לא ישמעו, if they don't listen, punish them. שבוודאי איסור של תורה אין אומרים מוטב שיהיו שוגגין. Because it comes a ודאי איסור של תורה, so by בין השמשות it's only a safek, so safek deoraita is different, or issur derabbanan. But when it's a din like that, then you have to be מוחה, even there's no such מוטב שיהיו שוגגין. But it says clearly here, but when do you have to be מוחה? If you know they'll listen to it. But if they won't listen, then that's where the Gemara says the other klal. The Gemara says just like there's a mitzvah to say מצוה לומר דבר הנשמע, things that they will accept, כך מצוה שלא לומר דבר שאינו נשמע. And there's no setirah, because the Gemara has a kushya, elsewhere it says you have to be מוחה, what the lashon there? הוכח תוכיח את עמיתך, why did it say double lashon? הוכח תוכיח, you should, what? אפילו מאה פעמים. 100 times. You said already 99 times, he didn't listen. You have to say it again. How does that fit to the klal that כשם שמצוה לומר that you shouldn't say? The answer is that 99 times means that it's in a case where you're still not sure. He didn't listen, he'll listen, but it's not 100%. But in a case where it's 100%, then you take don't have to say it. We do everything 101 times anyway, yeah. 100, if you go 101, that means that you really tried.