מלך the king, the אב בית דין the head of the בית דין, and למי שהציבור צריך צורך צורך הציבור בו, if the community needs him. Mana hanei milei, where do we know that these are the three categories? אמר Rav Abahu, רב אבהו said אמר קרא, the פסוק says like this, when it speaks about אורים ותומים it mentions about יהושע. Says the אייבערשטער said יהושע to stand לפני אלעזר הכהן יעמוד, he should stand in front front of אלעזר הכהן, ושאול לו and he will ask אורים ותומים. So when it says he should stand, who is the מלך, he's the who's the who? Who's the he who stands? That's יהושע. יהושע was the מלך. So יהושע was called a מלך. Then it says וכל בני ישראל איתו, all the אידן with him, זה משוח מלחמה, because the מלחמה that you go is for the sake of all the אידן, וכל העדה it says, זו סנהדרין, that's סנהדרין. He wasn't called king, I mean, until a certain point, so there were both two kings, didn't that, משה and יהושע? No, no, יהושע only became king later. The last day is when they both were both. On the last day they're both? Yeah. Well, Shabbos, שבת של דיזוגין. How would you explain that? Two kings, two kings, where does it say? No, first part of the day it was him, the second part of the day. Oh, that's it? Okay. It wasn't at the same time. Not at the same moment. אין שני מלכים משתמשים בכתר אחד. Even though, you get on the Mittelere Rebbe and the Tzemach Tzedek, the Frierdiker Rebbe said, az s'iz geven both the chayus of the Mittelere Rebbe, aber the last year the Tzemach Tzedek איז שוין געווען

רבי. Anyway, Tanu Rabbanan, next perek. רבנן taught like this, we're holding the new פרק, פרק שמיני. Right at the end of פרק פרק שביעי. Yeah, here. Tanu Rabbanan, the רבנן taught. This is בנוגע יום כיפור. תענו את נפשותיכם, it says on Yom Kippur you shall make yourself suffer. It doesn't say you should not eat, you should not drink, all the other inuyim. It says תענו את נפשותיכם. So יכול I would think ישב בחמה ובצינה, if it's hot go sit in the sun and get hot, or when it's cold, sit in the cold and you should get cold, and you'll suffer, כדי שיצטער, so he should suffer? תלמוד לומר the pasuk says וכל מלאכה לא תעשו. The pasuk of תענו את נפשותיכם goes together, huh? That's for work also? Says, so to speak, you can't work, working gets suffering. Yeah, like you see on the bumper stickers, work is for those people who don't know how to fish, you know? Says וכל מלאכה לא תעשו, do not work. מה מלאכה שב ואל תעשה, just like work, when it says don't work, it doesn't say do something not to work, just don't do anything, just don't work. Same thing, the עינוי, עינוי נפש means something שב ואל תעשה, that by not doing something, that's how you will do עינוי.

פריך גמרא ואימא היכא דיתיב בשמשא, maybe like this, if you're sitting in the sun וחמים ליה and you get hot, so normally what would you do? You would leave. לא נימא ליה קום תוב בטולא. You we can you're not allowed to get up and go away from the sun, that's שב ואל תעשה, you're not doing anything, you're suffering by staying the way you are. Same thing, יתיב בטולא, you're sitting in the shade which is cold, וקריר ליה you get cold, so normally you would leave, לא נימא ליה קום תוב בשמשא. So we don't tell him go into the sun, you can't go to the sun, just stay the way you are. So here, it's a different type of suffering, not starving, not not eating, and still it's שב ואל תעשה? So the Gemara answers, דומיא דמלאכה, since we compare it to מלאכה, מה מלאכה לא חילקת בה, just like מלאכה there is no difference, everyone is the same thing, everyone has the same type of of איסור, אף עינוי לא חלקת בו, the same thing with suffering, you can't say, \"Well, with this guy sitting in the sun, for him it means don't leave the sun, this guy sitting in the cold, don't move to the cold, this guy other things,\" you're going to make up your own things, everyone will be different. Just like מלאכה is one דין for everybody, it's so one דין for everybody. So what is there that is עינוי נפש and שב ואל תעשה by not doing? Don't eat, don't drink. Other things don't do. Then the Gemara says like this: כתיב it says, what is the re'aya that not eating is called עינוי? Because it says in the pasuk, ויענך וירעיבך. ויענך the Aibershter made you suffer, וירעיבך he made you hungry. So we see being hungry is called עינוי, it's called suffering. But the Gemara quotes another pasuk: by the מן it says, המאכילך מן במדבר למען ענותך. Hashem gave you man in the midbar in order to make you suffer, not, another pasuk, the first למען נסותך, this פסוק למען ענותך, to make you have an inui. Why is it an inui? Ever hear of such a thing? Maybe it'd say, \"I didn't give you the food and you had inui.\" He says, \"I gave you man in order to make you suffer.\" That's through the man you suffer? Farkert, the man is the food! So Rav Ami veRav Asi, so there's an argument between Rav Ami veRav Asi. חד אמר, one says, אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו. The peshat is like this: the man came every day. That day is over, you have no food left. Tomorrow the man came again, except Shabbos came, Friday came for two days. So every day a person knew that he only has for today, he doesn't have for tomorrow. And if a person knows that he has food for now, and tomorrow he doesn't have, that person feels even as much as he eats, he suffer. If you have, that's called פת בסלו. פת בסלו means I don't eat it even, but I have in my basket, prepared, I know I have. The truth is when you know you have, you're not even hungry. Right. S'iz a modne zach, a taanis you wake up in the morning, you're hungry already. A regular day you don't eat, who knows, till 11:00 you don't eat, and you're nothing is wrong, but on a taanis you're hungry, why? Because you know you can't eat, so you don't have פת בסלו, you know it's not available, it's not possible, so you get hungry. So, that's why eating the man, the way der Eibishter made it was that they were they didn't have פת בסלו, so they were hungry. So the question is, why takeh did der Eibishter do that? Why takeh did der Eibishter, why didn't He give them for a month or for a year, for food to store up? Emunah. He wanted to have every day they should have to davenen again, every day they should believe. What did you say? Remember that Remember that the guy that took the Alka-Seltzer, and why he never he never ate even though there was food for him, because he knew he had the Oh, yes. Yeah, yeah, yeah. On a taanis, you go to a bakery, you buy three times as much as you would on a regular day. That's something else. You know, they say don't go shopping when you're hungry. Especially on a taanis. When you're No, when you're hungry bichlal. Yes, so one peshat is that He gave you the man in the midbar and He made you suffer because you didn't have פת בסלו. חד אמר, one says a different peshat: אינו דומה מי שרואה ואוכל למי שאינו רואה ואוכל. It's not the same if you see what you're eating or you don't see. They ate the man, they could have tasted whatever taste they wanted, but it didn't look like it. And if you don't see the food that you're eating, you don't get satisfied. אמר Rav Yosef, Rav Yosef said, מכאן remez, here's a remez, לסומין שאוכלין ואינן שבעין, that's why blind people they eat and they're never full, they never feel satisfied, because they don't see the food that they eat. אמר רב זירא, Rav Zeira said, מאי קרא, where is the pasuk that teaches us that? טוב מראה עינים מהלך נפש. The seeing itself is even better than what comes into you. So, the seeing the food is half of the half of the trick. So, when you eat and you see, then you get satisfied. אמר אביי, אביי said, הלכך, therefore, מאן דאית ליה סעודתא, the one that has a seudah, that's going to eat, לא יכלה אלא ביממא, eat it during the day, because at night it's dark. Can't see. And you can't see. Gemara will explain later, it could mean at night also when you have a candle on, you have a torch, you're able to see, but don't eat in the dark, because if you eat in the dark you won't get full. ריש לקיש אמר, Reish Lakish had a different peshat in the פסוק, טוב In this pasuk, again what's the pasuk? טוב מראה עינים מהלך נפש. So he taytsh: טוב מראה עינים באשה, the seeing that you see in the woman, יותר מגופו של מעשה, gives you more pleasure, gives you more than the act itself, and he quotes the פסוק, שנאמר, טוב מראה עינים מהלך נפש. Or why why is he telling you this? So, pashtus No, according to, yeah, I'm saying what legabei this, to know that some people would think that to look is נישט געפערלעך, as long as you don't do anything wrong, so you can look at it. But he says here that is perhaps that's even worse to a certain degree than the This is nefesh, does it mean soul? Life. Huh? It doesn't say that here. I know it doesn't. That's what I'm saying. It doesn't say, but I'm saying why did he say it? What's the importance to know that a person has more pleasure from seeing than from the maaseh? So what? That was about the man. No, that good. But how he taytsh the pasuk, it's a machloket peshat in the pasuk. The first one says it talks about a seudah. The second one says it doesn't talk about a seudah. You got to see what you're eating. That's it. That's the first peshat. That has to do with the man, but the second peshat is a different peshat. And when it comes to a woman, it says is טוב מראה, what you see is more than What's the nafka minah? Why why is he telling this? I'm saying the lesson is to know how what seeing is, u-mimeila, you should be careful when it comes Yeah, there's a pasuk that says כי Another pasuk in Mishlei, since we're taytshing פסוקים already like this, it says, כי יתן בכוס עינו יתהלך במישרים. If someone puts his eye on the kos, that means a guy he drinks, he's drunk, as a שיכור, יתהלך במישרים, will go straight. What does that mean? I know you drink and you're drunk, you don't go straight, you can't go on a straight line. So, Rav Ami v'Rav Asi, it's a machloket between Rav Ami and Rav Asi. Go straight to the wine, just looking at it, and go straight. No, he says it doesn't mean looking. It means It's not looking, it means you drink. Like some people have have when they want something, if there's food on the table, so they're embarrassed to say I want to eat some. I want to see that. Can you show it to me? What they mean is, I want to eat it. What is the pshat? No, that's the Gemara further, no. So, what's the pshat in this pasuk? So, the Gemara says is the two pshatim, Rav Ami v'Rav Asi. חד אמר, one says the pshat is, כל הנותן עינו בכוסו, someone drinks, כל העולם כולו דומה עליו כמישור. The whole world is the same, straight. What does that mean? Everything is the same. Mimela, my money, your money, יענעמס money, you could take somebody else's money, you could steal because your mind is not clear, so everything becomes the same. יענעמס געלט is just as good as mine. After all, you know, ס'איז אלץ דער אייבערשטנ'ס, you know. So, what's the difference to you? is mine. Yes, like דער אייבערשטער anyway, נפקא מינה, איך, דו, היינו, ס'איז אלץ דאס זעלבע זאך. חד אמר, one says a different pshat, similar idea, but a different pshat. כל הנותן עינו בכוס בכוסו, you see, someone drinks, כל העריות דומות עליו כמישור. All the forbidden relations are all straight, they're all the same. The same idea, I mean you get drunk, so this person, that person, ס'האלט אין אין שפחה. But a Yid a Yid no. A Yid will drink and farbrengen and Yishmael. און גזל געלט אויך נישט. וגזל געלט אויך נישט געטראפן. And because of drinking, א Yid meant a Yid meant ס'איז פארבונדן with drinking. פארשטייט זיך מען דארף טרינקען אויך. מען גיסט l'chaim אויף א ריכטיקן אופן, it shouldn't bring you to this, but this is definitely all. What does it say by a Sotah? Why did the Torah, Rashi brings, why did the Torah put together the stories of the din of a Sotah with a nazir? Rashi brings from חז''ל, כל הרואה סוטה בקלקולה יזיר עצמו מן היין. If you see a Sotah, stop drinking. What's nogea? Because a Sotah, which is arayot, comes from drinking. And if you see arayot you should know that you should stop drinking. Father late. Late fathers, huh? Yeah. Okay, another let's hear one more pasuk. דאגה בלב איש ישחנה, it says if you have a דאגה, in the heart of a person is a worry, ישחנה. What's the pshat of ישחנה? So Rabbi Ami ve-Rabbi Asi, there's a machloket. חד אמר ישחנה מדעתו, ישחנה לשון מסיח דעת. Take it away from your mind, if you're worried, if you stop thinking about it, the worry will go away. וחד אמר, one says ישחנה לאחרים. ישחנה לשון שיחה, talking. Talk it over with somebody. If you talk it over, two things happen. Number one, the guy might give you good advice. And second of all, אז מען רעדט זיך ארויס, when you talk it out, ווערט גרינגער אויפן הארצן. מען גיט אראפ א שטיין פון הארצן. You get גרינגער אויפן הארצן. That's a different pshat. Yeah.