אמר רבי יהושע בן לוי, the middle of, the beginning towards the beginning of ס\"ב. I have page פ\"ח here, I don't know what you have there, page פ\"ח, פ\"ט. It's true what it says, אליהו זה, גלעד זה אליהו. גלעד זה אליהו? I never saw that. אליהו הגלעדי. גלעד זה אליהו. Gilad had the brit? What's the name of this boy? Huh? What's the name of this boy? Shalom Yaakov. Shalom Yaakov. Yeah, אמר רבי יהושע בן לוי, Rabbi Yehoshua ben Levi said, מאי דכתיב, what is the meaning of the pasuk where it says וזאת התורה אשר שם משה? This is the Torah that Moshe put. It means like this: the word שם could also be read סם. A שין and a סמך are together, I mean interchange. Now סם doesn't mean necessarily poison. סם המוות is poison. סם חיים is a medicine. That's what he says: זכה נעשית לו סם חיים. If you're zoche, it becomes סם חיים, it becomes a medicine to give you life. לא זכה, if you're not זוכה, נעשית לו סם מיתה, it becomes poison. That's the word שם, it's, it's סם, whichever way you're going to go. היינו דאמר רבא, this is what Rava said, דאומן לה סמא דחיי, ודלא דאומן לה סמא דמותא. If a person is doing it properly and learning in a proper way with yirat Shamayim, then it becomes סם חיים, סמא דחיי, and if not, it becomes סם המוות, it becomes poison.

אמר רבי שמואל בר נחמני, Rabbi Shmuel bar Nachmani said, רבי יונתן רמי, Rabbi Yonatan asked a contradiction. כתיב, one pasuk says, פקודי ה' ישרים משמחי לב. The Torah of Hashem', the commandments of Hashem' are straight, they make a person's heart happy. This is one of the reasons why on Tisha b'Av you're not allowed to learn, on תשעה באב you're not allowed to have simchah, and Torah makes you happy. This is the reason why an avel is not allowed to learn, because it's משמח לב. Which by the way, not noge'a to this, it says in sefarim of Chassidut you're allowed to learn. Why? Because the whole reason you're not allowed to learn because Torah is משמחי לב, but בנוגע פנימיות התורה, רזי דתורה, the Gemara says, אין מוסרין רזי תורה אלא למי שלבו דואג בקרבו. Okay? There you have to be very serious, that's not, you're allowed to learn anyway. Oh yeah, you can learn the Gittin, you can learn the story, you can learn. No, no, that you only have, yeah, yeah, with regular things. But it says here that the words of Hashem' make you happy. כתיב, another pasuk says, אמרת ה' צרופה. צרופה means it's lighted, it's, it's purifies you, refines you, but it means like when you put something in fire, metal in fire, and then refines, so then that it hurts, it's not pashut, it's, it's tza'ar. Here it says it's simchah, here it says it's tza'ar. So the answer is, it depends: זכה, משמחתו, if you're zocheh, then the Torah makes you happy; לא זכה, צורפתו למיתה, if not, it purifies you and it make you die. And again, the whole time when it says zachah, it doesn't only mean if you have a zechut. If you work on it, you're mezakech yourself, if you purify yourself, if you're refined. ריש לקיש אמר, מגופיה דקרא נפקא. You don't have to come on to tell us these two sides because of a contradiction between two pesukim. This pasuk itself, the word צרף, מצרוף, צרופה could have two opposite meanings: זכה, צורפתו לחיים. צורפתו means just refines you. It could refine you and make you live better. לא זכה, also צורפתו למיתה, it refines you, it works on you and it burns you and it makes you die. This chayim is Olam Haba? Huh? סם חיים, not just Olam Haba, this world also. This world. Good business to be in. The other, the other צרופה is in Gehinnom. Yeah. Pasuk says, יראת ה' טהורה עומדת לעד. יראת ה', fear of ה', טהורה, which is pure, lasts forever.

אמר רבי חנינא, רבי חנינא said, זה הלומד תורה בטהרה. First a person learns תורה בטהרה, pure. מאי היא? How do you learn Torah with purity? נושא אשה ואחר כך לומד תורה. You learn Torah after you get married, so then you don't have all these מחשבות and all these things that could come up. What about all the Torah before you got married? Huh? What about all the Torah you learned before you got married? A lower קנין. Huh? A lower מדרגה. That's why it says you should get married young. Yeah. They say someone came, and then they say the Satmar Rav, and he asked 'Why don't you get married? Doesn't it say בן שמונה עשרה לחופה, you're 18?' 'שמונה עשרה? I stand a long שמונה עשרה. I'm standing a long שמונה עשרה.' So he says to him, 'You know what happens if you stand a long שמונה עשרה? You skip קדושה. Yeah, so you miss קדושה.' He didn't, he missed קדושה. If you stand a long שמונה עשרה, you miss קדושה. And that's the vort here: if you stand a long שמונה עשרה you'll don't have the time then. עדות ה' נאמנה מחכימת פתי, he says. The עדות of Hashem, again, which is the Torah, נאמנה is trustworthy, מחכימת פתי. It makes someone who's foolish makes him smart. אמר רבי חייא בר אבא, רבי חייא בר אבא said what it means? What's that נאמנה? It's trustworthy, trustworthy for what? נאמנה היא להעיד בלומדיה. The Torah is trustworthy. The Torah will testify. When it comes יום הדין, the Torah itself is going to testify did this guy learn me, or this guy did not learn me. Okay, זאגט די גמרא ווייטער,

כהן גדול משמש בשמונה כלים, the כהן גדול, when he does the עבודה, he has to wear eight garments. והדיוט בארבע, and a regular כהן, ordinary כהן, four. Okay. Then the Mishnah says, ואלו נשאלין באורים ותומים. It says certain things you ask the Urim v'Tumim. The Kohen had Kohen Gadol had a חושן, and the חושן had Urim v'Tumim. The שאלה what the Urim v'Tumim is. Is the Urim v'Tumim that's חושן, or Urim v'Tumim refers to the the כתב the שם המפורש which was put into the fold. So there was a What was What was it? It was a piece of cloth this big, let's say, folded over, and the stones were set in here, and he wore it like this. But in the fold, he put in the שם המפורש, and that made it work. So so the question is if the שם המפורש is It's called whole Urim v'Tumim. So really in the second בית המקדש there wasn't Urim v'Tumim according to that. Right. And the Rambam holds not. The Rambam holds that the actual חושן is called Urim v'Tumim. That's why the Rambam says that you can't say it He says clearly, you can't say it didn't have the Urim v'Tumim because it's missing one of the בגדים. Right. So it says it had, but it didn't work. I mean, it didn't answer. Right. But according to Rashi, it takeh didn't have the Urim v'Tumim because Urim v'Tumim does not refer to the בגד, to the חושן, it refers to the שם. Huh? Like the battery, yeah. Yeah. Now אין נשאלין בהן להדיוט. If a סתם a person will ask a question by Urim v'Tumim, it won't answer. אלא למלך ולאב בית דין, to the king or to the head of the סנהדרין, in other words בית דין, ולמי שצריך הציבור בו, or somebody who is needed for the whole community. General. General, yeah. זאגט די Gemara, תנו רבנן, and the רבנן have learned: כיצד שואלין, how did you ask?

השואל פניו כלפי הנשאל, the one that's asking, let's say the מלך who comes to ask, stands facing the one you're asking. The כהן גדול is there standing, and he's facing the כהן גדול. והנשאל פניו כלפי שכינה, and the one that's being asked, his face is facing the אורים. In other words, he's looking down at the אורים ותומים. Huh? What do you mean direction? The אורים ותומים on him. No. The אורים ותומים is is representing the Shechinah. השואל אומר, the one that's asking asks, ארדוף אחר הגדוד הזה? Should I chase after this army? Should I go to war with this army? הנשאל אומר, רד. So the one that's asked will answer him, run, yeah, go. כה אמר ה', go, עלה והצלח, go and you will matzliach. Okay. Rabbi Yehuda, Rabbi Yehuda says, לא היה צריך לומר כה אמר ה'. He didn't have to answer, this is what Hashem said, go up and you'll be matzliach. אלא עלה והצלח, just these words, because obviously it's from Hashem. Just say, go and you'll be matzliach. Then he says, אין שואלין בקול, you didn't ask with a with a voice. שנאמר, it says, ושאל לו, you ask him as if as you're speaking to yourself. Okay? ואין מהרהר בלבו, but on the other hand, it's not enough if you just think about it in your mind. שנאמר, it says, ושאל לו, says it says two things: it says ושאל, means you have to ask; לו, means to yourself. So how is it? אלא כדרך שדברה חנה בתפלתה, like חנה spoke when she דאוונט. שנאמר, it says, וחנה היא מדברת על לבה, she spoke to herself. That means you have to pronounce the words, not enough to think the words in your mind, you have to pronounce it, but you don't have to say it loud, you have to say it quietly. The only time they used the אורים ותומים to ask question, it was for צרכי ציבור, right? Nothing else? Or the מלך, when he had his things, but Nothing else. The people couldn't just come and ask No, absolutely not private things. Not private. Was there any time that they did it or or Never. It always was for that. Yeah. ואין שואלין שני דברים כאחד, you couldn't ask two things together. In other words, if you had two questions to ask, ask one, wait for the answer, then you'll ask the second one. But don't ask them together. ואם שאל, if you did ask, אין מחזירין לו אלא אחד, they will you only get an answer for one, ומחזירין לו לראשון, and you'll only get the answer for the first. שנאמר, the ראיה is, and the ra'ayah actually is not only for the first thing, and that they only answer once, cuz David asked, היסגירוני בעלי קעילה בידו? When David is running away from Shaul, and he came across, so he asked the אורים ותומים: will the בעלי, the people from Keilah give me over to his hand? And then he said, היורד היורד שאול כאשר שמע עבדך ה' אלקי ישראל? Will שאול be there? הגד נא הגד נא לעבדך, say it, answer, will שאול go to a certain place? ויאמר ה', the answer was, ירד, he'll go. But he asked two questions: will the בעלי קעילה come, and then will will שאול come? He only asked one, he only answered the second question. פרעגט די Gemara: ואמאי? די דין איז דאך סאי מחזירין לו לראשון! Just in one part you get a good ra'ayah that they don't answer both, but we said he answers the first! Here he answered the second. אלא, the answer is like this:

David asked twice. Shaul David שאל שלא כסדר. David asked not in the right order, because first he had to ask will Shaul be there, and if he'll be there, will they give me over in his hand? Right. He asked farkert: will the people give me over, and then he asked will he will he go there? So memeila, therefore דזה שלא כסדר, that's why they didn't answer on the first. The problem wasn't only that he asked two questions instead of one, he asked them in the wrong order, so they answered on the first. Because the first question would answer the second question. Once you answer the first you would answer, he doesn't have to go down there, or he can go down there... K'seder is that you answer first what will come. If he asked this question, you answer first you have to know if he'll come. So what happens? He answered the first, the second. He wouldn't even have to ask the second once the first was answered anyway. Yes he would. Then will they give me over in in his hand? Only if Shaul is going to come. So, they ask if Shaul will come, and we say yes, then the next question is, do I take a risk? So he they asked out of wrong order, they answered him the second question. כיון שידע ששאל שלא כסדר, he realized that he didn't ask in the proper order, חזר ושאל כסדר. So now he turned around and asked k'seder. שנאמר, it says, ויאמר דוד, היסגירו בעלי קעילה אותי ואת אנשי ביד שאול. And after he got that answer, he asked again. The first question he asked before, he reasked, and he asked, will the אנשי קעילה give me over into his hand? ויאמר ה' יסגירו. ה' said, yes. Okay. Then he says, ואם הוצרך הדבר לשנים, if He needs two answers? It's like an emergency and you need right away two answers, cuz like you say, you go ask for each one separately. מחזירין לו לשנים. Yes, then if it's an emergency and they need both, they'll answer both. שנאמר, it says, וישאל דוד בה' לאמר, when David asked ה', it's to go to the אורים ותומים, ארדף אחרי הגדוד הזה האשיגנו, should I chase after him and will I get them? Two questions. ויאמר לו, so the answer answer was, רדף כי השג תשיג והצל תציל. Yes, run after him and you'll catch him. Okay. Still one inyan when you think about it. It's one inyan, but it's two questions. Right. Then the Gemara says like, אבל אף על פי שגזירת נביא חוזרת, when a navi makes and said gezeira it could change,

גזירת אורים ותומים אינה חוזרת. Yeah, here it doesn't say. Rashi just says the example, where do you see גזירת נביא חוזרת? K'Yonah ben Amitai. Yeah, but isn't there a דעה that they didn't do teshuvah? No, not the Gemara says. They didn't do complete teshuvah. Teshuvah. But it changed. The gezeirah was that Ninveh will be turned over, and finally it changed. But גזירת אורים ותומים אינה חוזרת. Even if it's a It's pur'anus? No, it's Urim VeTumim obviously not, yeah. Oh, it's pur'anus, so because with nevuah if it's a nevuat pur'anus so it's always That's why it says in other places, the Aibershter will change his mind only from something bad. But things good, they'll never he never changes his mind. Even though sometimes it says he did change from good. Says that when Yidden went out of Mitzrayim they were really supposed to go to the geulah sheleimah. אלמלא חטאו ישראל they would have had right away the Beit Hamikdash. But it wasn't promised. It was! But right away? No, but the Aibershter the promised that they would go... Yeah, but he didn't go back from that, he just delayed it. No, he said it will be now! Right. He said it's going to be now, and it wasn't. We do find in certain places. Best re'ayah is the Aibershter promised Yaakov Avinu he'll protect him from from Lavan and Esav, and what did he do? קטנתי מכל החסדים. So what did he say? Why did he have to daven again by Esav? But Rashi says, אולי נתלכלכתי בחטא, maybe they got נתלכלך בחטא. But the Aibershter promised! Right. You see that through cheit the Aibershter could change his mind even from something good. Because how did he change? So it's not so pashut. But it's really a nevuah also. It's not pashut a nevuah. But it's not it's only a promise. You're talking about when the the Rambam talks about the Hilchot Nevi'im, so he says that the nevuah only bad nevuah, actually could change. That's what the Rambam says. Correct? Yeah, a good nevuah. So why the Rambam says that? Because he's talking about specifically a navi that he is now doing a nevuah, not talking about Yaakov. He is now doing a nevuah. Yeah. So what's that what's that so he that's what he said, he says that's a halacha. So this also. Yaakov Avinu is because of nevuah. Because of nevuah, yeah, exactly. Was a nevuah to Yaakov Avinu, it's not a halacha for us. When he's in for us, there is a an halacha for us of how But he's the one who's a navi and he's It's a nevuah to Yaakov. A promise was a nevuah to Yaakov, that's what you're saying. You say not promise, only nevuah, really. It came by nevuah. How did the promise come? So, so... I'm saying generally it's like that. There isn't a kashya. No, but I'm saying it's not pshat. Generally it's like that. Where do we see that a gezeira of Urim v'Tumim doesn't change? שנאמר it says במשפט האורים. So, it calls it mishpat. What's called mishpat? Mishpat is a halacha! It's a halacha, isn't it? Can't change. Halacha doesn't change, so this doesn't change. And also, ולמה נקרא שמם אורים ותומים? Why are they called אורים ותומים? אורים שמאירין את דבריהם, shines up the words, and תומים שמַשלימין את דבריהם. תומים it finishes off. It comes, it happens. It's not going to change. Tom. Yeah, tom, complete, it completes it. ואם תאמר, you might ask, בגבעת בנימין מפני מה לא השלימו? Huh? No appeal. No appeal, not by Urim v'Tumim. Yeah. Yeah.

בגבעת בנימין, that's when they had this whole war against בנימין, and they asked the Urim v'Tumim, the shevatim, who were going to go to war against בנימין, asked, \"Should we go to war or not?\" And the Eibershter said, \"Go.\" And what happened? They all lost the war. That first two days, they got killed. They all lost, they lost the war. So the she'eilah is מפני מה לא השלימו? Why didn't it finish? Why didn't it, takeh, if he said go to war, a siman that the Eibershter like said go ahead, it's going to be good. In the end of the words, it wasn't! We just finished saying משלימין את דבריהם, that אורים ותומים says, the light says it happens, and here it didn't happen! He said go, and they they lost! ענטפֿערט די Gemara: הם שלא שלא ביחנו אם לנצח אם לא לנצח. The reason is pashut, had they asked, will we be menatzeach or not? The Eibershter would have answered no! They asked the question, should we go? Yes, the Eibershter said go. Now מאחרינו, later, שביחנו, that they did ask, should we, will we be matzliach? הסכימו. Then takeh they were מסכים that you will be matzliach, and that takeh didn't change! שנאמר it says, ופנחס בן אלעזר בן אהרן עומד לפניו בימים ההם לאמר, standing there saying, האוסיף עוד לצאת למלחמה עם בני בנימין אחי? He said, asked, should I continue going to war with בנימין? אם אחדל? וחדל, will I, the opposite of success, what's it called? Will I fail, okay, will I fail? ויאמר השם עלו כי מחר אתננו בידך. Says go, because I will give them, I'll give them in your hand. So, later when they asked, will I fail or will I be matzliach, they answered. But the first time, all they asked, should we go? Said go, and that takeh came true. Well, the Gemara is going to ask: כיצד נעשית? How did that happen, how did he get an answer? When the Eibershter said, well how did he say it?

Rabbi Yochanan amar, he said, בולטות. The words, the letters would stick out. In other words, the letter, if the answer was yes, כן, a כ and a ן would stick out. If the answer was no, לא. So עלו, ע, ל, ו. I don't know if that's these were the words of the answer. This is a perush on what the answer was. Maybe the answer was עלו ותצליח. That's we're going to see in a second. What was makes it בולטות, what does it mean? ארויסגעשטעקט. But according to this peshat, the letters stayed in their place, and the kohen had to figure out what the words meant. Okay, we'll see, they weren't one, maybe it went twice. Reish Lakish omer מצטרפות. They would move. It would pashut move together, and form a word. It was easier. Yeah. פרעגט די Gemara: והא לא כתיב צ? There's a צ missing. אמר רב שמואל בר רב יצחק: אברהם, יצחק, ויעקב כתיב שם. They also wrote the words אברהם, יצחק, ויעקב. פרעגט די Gemara: והא לא כתיב ט? There's no ט? אמר רב אחא בר יעקב: שבטי ישורון כתיב, it said the words שבטי ישורון. Then the Gemara asks: מיתיבי, I have a kashya. כל כהן שמדבר ברוח הקודש ושכינה שרויה עליו שואלין בו. If a Kohen speaks with ruach hakodesh, and the Shechinah is on him, you could ask through him. שהרי שאול שאל בצדוק ולא עלתה לו, שאל באביתר ולא עלתה לו. They once asked, צדוק הכהן asked got answer, אביתר didn't get answer. שנאמר it says ויעל אביתר. So it's a kashya. Before we said that the stones tell the answer, has nothing to do with the Kohen's ruach hakodesh. All of a sudden, we're saying it's the Kohen's ruach hakodesh it that does it! ענטפֿערט די Gemara: דמסייע סיועי. It helped. In other words, when does the, when did the letters answer? If the Kohen was a yerei shamayim, if the Kohen was a tzaddik, has Shechinah. I guess this was pashut, I mean they had to first go and lose, and then With his ruach hakodesh he could read it, otherwise it wouldn't be legible. That could be, and what's also true.