אמר רב אבהו, 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 should stand לפני אלעזר הכהן יעמוד, you should stand in front of אלעזר הכהן, ושאל לו, and he will ask the אורים ותומים. So, when it says he should stand, who is a מלך? Who's the he who stands? That's יהושע. יהושע was a מלך, says יהושע was called a מלך. Then it says וכל בני ישראל אתו, all the יידן with him, זה משוח מלחמה, because the מלחמה is that you go is for the sake of all the יידן. וכל העדה, it says זו סנהדרין, that's סנהדרין. He wasn't called king, I mean, until a certain point? So there were two kings, weren't there, 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 שבת, שבת של דיזוגין. How do you explain that? Two kings, two kings. Really so? No. First part of the day it was him, second part of the day... Oh, that's it, okay. Was it the same time? Not at the same moment. אין שני מלכים משתמשים בכתר אחד. Even though, ביי דעם מיטעלער רבי און דעם צמח צדק, פריערדיקער רבי said that ס'איז געווען both, the חיות פון דעם מיטעלער רבי, אבער the last year דער צמח צדק איז שוין געווען, is already been רבי. Anyway, תנו רבנן, next פרק. רבנן taught like this, holding in a new פרק, פרק שמיני. Right at the end of פרק שמיני. Yeah, here.

תנו רבנן, the רבנן taught: this is בנוגע יום כיפור, תענו את נפשותיכם. It says on יום כיפור you shall make yourself suffer. It doesn't say you should not eat, you should not drink, all the other עינויים. 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 that you should suffer. תלמוד לומר, the פסוק says, וכל מלאכה לא תעשו. The פסוק with תענו את נפשותיכם goes together, huh? Does work also... Says like this, you can't work. Working is suffering. You ever look at those 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's by not doing something, that's how you will do עינוי. פרכי 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're not allowed to get up and go away from the sun, but 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, he gets cold, so normally you would leave. לא נימא ליה קום תוב בשמשא. So we don't tell him go to the sun, you can't go to the sun, 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 גמרא answers: דומיא דמלאכה, since we compare it to מלאכה, מה מלאכה לא חלקת 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 leave the cold. This guy, other things.\" You're going to make up your own things, everybody 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 גמרא says like this: כתיב, it says, what is the ראיה that not eating is called עינוי? Because it says in פסוק, ויענך

וירעיבך. ויענך, the אייבערשטער made you suffer, וירעיבך, and He made you hungry. So we see being hungry is called עינוי, it's called suffering. But the גמרא quotes another פסוק: by the מן it says, המאכילך מן במדבר למען ענתך. השם gave you מן in the מדבר in order to make you suffer. That's another... The first is לנסתך, this פסוק למען ענתך, to make you have an עינוי. Why is it an עינוי? Ever hear such a thing? You might as well say, \"I didn't give you the food and you have an עינוי.\" He says, \"I gave you מן in order to make you suffer.\" That through the מן you suffer? פאַרקערט, the מן is the food! So רב אמי ורב אסי, so there is an argument between רב אמי ורב אסי. חד אמר, one says, אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו. One says the פשט is like this: the מן came every day. That day is over, you have no food left. Tomorrow the מן came again, except שבת, 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 is to 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. Some modern zach, a תענית you wake up in the morning, you're hungry already. A regular day you don't eat, who knows, until 11:00 you don't eat and nothing is wrong, but a תענית 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 מן the way the אייבערשטער made it was that they were they didn't have פת בסלו, so they were hungry. So, the question is why tacke did the אייבערשטער do that? Why tacke did the אייבערשטער Why didn't he give them for a month, for a year, for food to store up? אמונה. You want it to have every day they should have to דאווענען again. Every day they should believe. What did you say? No, but what about the guy that took the azazel, and why he never never ate even though there was food for him, because he knew he had the No, yes, yeah, yeah, yeah. The sign is you go to a bakery, you buy three times as much as you would normally on a regular day. Yeah. They say don't go shopping when you're hungry. When you're no, when you're hungry for clothes. Yeah. So, one פשט is that he gave you the מן in the מדבר, and he made you suffer because you didn't have פת בסלו. חד אמר one said a different פשט: 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 מן, 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 רב יוסף, Rav Yosef said, מכאן רמז, here's a רמז, לסומין, for blind people, שאוכלין ואינן שבעין, 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 פסוק 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 tricks. So, when you eat and you see, then you get satisfied. אמר אביי, Abaye said, הלכך, therefore, מאן דאית ליה סעודתא, the one that has a סעודה is going to eat, לא ניכול אלא ביממא, eat it during the day because at night it's dark and you can't see. The גמרא 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 eating in the dark you won't get full. ריש לקיש אמר, ריש לקיש had a different פשט in the פסוק טוב, and the פסוק again what's the פסוק? טוב מראה עינים מהלך נפש. So, he טייטש's 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. For why why is he telling you this? So, פשט is I know, but you know you No, it's going to be, yeah, I'm saying looking up at 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. He says here that the פראק is even worse to a certain degree than the This is נפש, does it mean soul and with something your life? Uh? 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 important to know that a person has more pleasure from seeing than from the מעשה? So what? No, that Good. But that proof he טייטש's the פסוק is a מחלוקת פשט in the פסוק. The first one says it talks about a סעודה. The second one says it doesn't talk about a סעודה. That's the first פשט. That has to do with the מן. But the second פשט is a different פשט. And when it comes to woman, it says it's טוב מראה, what you see is more than But why why is he telling you this? I'm saying the lesson is to know how what seeing is, and ממילא, you should be careful when it comes to Yeah. There's a פסוק that says כי another פסוק in משלי since we're טייטשינג פסוקים already like this, it says: כי יתן בכוס עינו יתהלך במישרים If someone put his eye on the כוס, that means that guy he drinks, he's drunk, as a שיכור, יתהלך במישרים, will go straight. What does that mean? I know when you drink and you're drunk you don't go straight. You can't go on straight lines. So, רב אמי ורב אסי, a מחלוקת between רב אמי and רב אסי. Go straight to the wine. He's looking at it. He'll go straight. No, it doesn't mean looking. It means It's not looking. It means you drink. That should be the good פשט. Like some people have have when they want something food on the table, so they're embarrassed to say, \"I want to eat some. I want to see that. Could you show it to me?\" What they mean is want to eat it. That should be the good פשט. What is the פשט? No, that's the גמרא further. No. So, what's the פשט in this פסוק? So, the גמרא says there's two פשטים, רב אמי ורב אסי. חד

אמר, one says the פשט 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, ממילא, my money, your money, yenem's money, you could take somebody else's money, you could steal because your mind is not clear, so everything becomes the same. Yenem's געלט is just as good as mine. After all, you know, we're all of course, it's all of the אייבערשטער, you know. So, what's the difference to me? He's mine. Yeah, it's like the אייבערשטער anyway. What's the נפקא מינה if you have it or I have it, it's all of the אייבערשטער. חד אמר, one says a different פשט, similar idea idea, but a different פשט. כל הנותן עינו בכוס, the case, say, if someone drinks, כל העריות דומות עליו כמישור. All the forbidden relations are all straight, they're all the same. Same idea, because if you're, I mean, you get drunk, so this this person, that person, ס'אלץ איין, איינע משפחה. מען זעט היינט, a ייד, a ייד, no, a ייד that will drink and a גוי. פארשטייט זיך מיט די ישמעאלים. עס גילט עכט נישט א פרומער ייד, א פרומע יידענע. Because of drinking ער גייט מענטשן נעמען, אבער כפשוטו איז פארבונדן מיט'ן drinking. נעה. פארשטייט זיך מען דארף טרינקען, אבער, אבער לחיים אויף א ריכטיקן אופן, it shouldn't bring you to this, but this is definitely all. What does it say by a סוטה? Why did the תורה, רש״י brings, why did the תורה put together the stories, the דין of a סוטה with a נזיר?

רש״י brings חז״ל, כל הרואה סוטה בקלקולה יזיר עצמו מן היין. If you see a סוטה, stop drinking. What's נפקא מינה? Because a סוטה, which is עריות, comes from drinking, and if you see עריות, you should know that you should stop drinking. Lot also, Lot's daughters give him to drink. That was Lot, Lot's daughters, yeah. Okay, another, let's hear one more פסוק. דאגה בלב איש ישיחנה, it says if you have a דאגה, in the heart of a person is a worry, ישיחנה. What the פשט ישיחנה? So רב אמי ורב אסי, there's a מחלוקת. חד אמר ישיחנה מדעתו, ישיחנה לשון מסיח דעת, take it away from your mind. If you worry, if you stop thinking about it, the worry will go away. וחד אמר, one says ישיחנה לאחרים, ישיחנה 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. You know, it's like עס גיט אראפ א שטיין פון הארצן, you get גרינגער אויפן הארצן. The בעל שם טוב says on this? Huh? Says that when you tell somebody your troubles, השם takes away your troubles because He has רחמנות on the guy has to listen to it. He doesn't want him to suffer. That's a different פשט, yeah.