תנו רבנן, רבנן האבן געלערנט. חמישה אימות הן, אימת חלש על גיבור. So it means there are five, five fears that Is that a The beginning of the perek let's see. Beginning of Shemini. Was here? Shemini. No, here. Shemini. 44. See what it's telling here, right by תנו רבנן. Yeah. There are five cases where this the weaker one makes the stronger one be afraid. אימת מפגיע על ארי. מפגיע is a small animal, but it gets that lion scared. Rashi says why מפגיע is makes a lot of noise. And when the lion חלש, חלש על גיבור. Yeah, that's chalash. It's a small animal. It's very weak, much weaker than the lion, but it makes a lot of noise. When the lion chalash, it is weak. Yeah. going against a stronger animal. Do you know what kind of animal it is? Rashi didn't even say a name. Rashi just says it's a The little chihuahua. Rashi says he make noise חיה קטנה, וקולה גדול, ושומע, and the lion hears, וירא, שמא בריה גדולה. Because he hears it, he thinks who knows what kind of big animal is coming, so he gets scared and runs away. You get away with that one time maybe, maybe twice. That's it. A lion is still smart. He remembers. אימת יתוש על הפיל. An elephant is afraid of a mosquito because it goes into his nose His brains. and yeah, and then goes in. אימת סממית על עקרב. Yeah, סממית, what is סממית? Is that the one that we talked about yesterday? There is something yesterday we did mention stuff. Yeah, the same sample, like it says yesterday, שרץ, okay. אימת סנונית על הנשר. סנונית he says nachtschwalbe, thinks a bat, no? On a on a an eagle? Why does it on an eagle? So, Rashi says because he creeps under the wings of the eagle and doesn't let the eagle spread his wings. סנונית is a is a bird. סנונית, a little bird. It's not a bat? No. What kind of bird? סנונית is a little bird. Little bird, fine. And אימת כילבית על לויתן. כילבית is also a small שרץ and it goes into the fish, into the ears of the fish and it so even though the fish could be a לויתן, a big fish, he's afraid of that little animal. Gills. Rashi says נכנס לדג גדול באזנו. So it's not a fish, then. A שרץ goes נכנס לדג גדול. Thing is, a fish and and and ears don't go together. Gills, doesn't have a word for gills? It's similar to ears. That's his word for gills. You could think gills, yeah. Or it could be a mammal that lives in the water. Rashi calls it דג דג גדול. Leviathan. Could be like a whale. Leviathan. Oh, maybe. So, Leviathan we call a fish. A whale is called a fish. A whale is not. I know, legally truthfully it's not, but in the in general terms it's called a דג. Probably that's what it is. Which one of these flew into the nose of Titus Harasha? יתוש, it says, יתוש. A gnat, right?

אמר רב יהודה אמר רב, רב יהודה אמר רב, מאי קרא? Which pasuk says it that you could have a strong one be afraid of the weak one? המבליג שוד על עז, that the Aibershter makes the shod, shod if the the victim like makes him stronger on top of the goat. That means that that even though he is the victim and he is the smaller one, but he overpowers the strong one. Shod is a robber. Robber, it's a victim who's being robbed. Right, being robbed. רבי זירא אשכח לרב יהודה, רבי זירא saw met met רב יהודה דהוה קאי אפיתחא דבי חמוה, and he was standing by the door of his shver. וחזייה דהוה בדיחא דעתיה, and he saw that Rav Yehuda is in a good mood, and he realized that אי בעי מיניה כל חללי דעלמא, if he would ask him anything in the world, anything that goes on in the world, אמר ליה, he would answer him. So he took opportunity to ask him all kinds of weird questions. Ask his shver? Yeah. No, not his shver, ask Rav Yehuda. The ez over there by the way is Rav Yehuda was the one who used to davenen so long, so how could he know all these things? Ez? I thought Who was him? Who Doesn't the Gemara say Rav Yehuda was the one that used to take so long to davenen? How did he have time to learn about all these things? He He was one of wasn't he they said in the אי בעו חסידים, it says, רב יהודה אמר רב עולא, אי בעו חסידים להוי, לגרסו מילי דברכות. Okay, so Berachot, but he knows about the gnats and all How do you think how he knew all these things? From Torah. You think he learned in science in science? He didn't learn science. He knew it all from Torah. If you look at the first sichah in Torat Shalom from the Rabbi Rashab, I don't know from which year it is, the first years of the Rabbi Rashab, it says that there was a bachur there, a talmid, and he gave him like a small patch, and he says, \"Daivayste started learning חכמות חיצוניות.\" So he says, \"vos meinstu? What do you think, that the Rambam and the Ramban, when they learned all these things, they learned from חכמות חיצוניות? they all took it from the Torah. The Rambam learned medicine, he went to school to learn medicine. Although he took it a Torah'dike way, I mean it was all Torah. But he went, I mean he went to the medical school. It looked like it. He walked into the medical school. I know. And afterwards, they wanted to kill him. They said, this school is for Muslims, and you're you said you're a Muslim, you're חייב מיתה. He said, I never said I was a Muslim. He said, you never said you were Jewish. He said, you didn't ask me. But you didn't dress any different than Muslims. I I didn't dress, I dress like I I could guarantee he was sitting there, and he didn't pay much attention. Like Rambam. Well, the Rebbe said in the classes, with the Tanya, or a sefer under it. It's a Gemara. Different times, that's what he said, yeah. They took a they took their pictures. A picture of the of the And the guy And the guy teacher thought he's eh certainly going to fail. He saw Didn't he want Didn't he want to give him the test? He give the test, he get it back very soon. He's finished. He's finished. Anyway, אמר ליה So, he saw that he's going to he's able to ask him כל חללא דעלמא, anything in the world he wants. And he'll answer. אמר ליה So, he said to him,

מאי טעמא עיזי מסגי ברישא? Why is it that always that eh you have the goats and you have the sheep, the goats are always ahead? When they have a group, they go always first. והדר אימרי? Then go the sheep. אמר ליה, כבריתו של עולם. Like the world was created ברישא חשוכא והדר נהורא. First dark and then light. I guess the goats, stam goats are black, Rashi says. Umemila, the goats go first because black, dark, goes before. Then he asked him, מאי טעמא הני מכסיין והני מיגליין? How how come by them, that means by the the goats, it's they don't have aliyah, they don't have at the back it's it's not covered. And by the sheep, there is a eh It's not necessarily the aliyah, the fat there. So, he says, הני דמכסיין מינייהו מכסיין. By the sheep that we cover ourselves from the sheep, cuz we take the wool of the sheep, and we make begadim to cover ourselves, so they're also covered. הני דלא מכסיין מינייהו, from the goats, we do not take anything to cover us, מינייהו לא מכסיין. And they, מכסינן מינייהו לא מכסינן, so they they're revealed. Then he asked him, מאי טעמא? This This must have deep inyanim. You have some Maharsha on this, or this is Maharsha. Maybe. I don't know, I didn't look at it. I didn't look at it, anyway. Let's look at it. Maybe. For a משל,

מאי טעמא גמלא זוטרא גנובסה? Why by a camel the tail is small? So he answered, משום דאכלי קיסי, cuz they eat thorns. So therefore if the tail would be long, they'd dredge it amongst the thorns, it could get stuck there. The Eibershter made it it should be short. מאי טעמא תורא אריכא גנובסיה? Why by an ox is a long tail? So he answered, משום דדיירי באגמי, they live in the אגם, in the swamp, ובעו לכרכושי מבאקי, and they have a lot of like flies there and all this, so they need the tails, a long tail to chase them away. It mutates. Mamash you're learning this, and this is חכמתו של הקדוש ברוך הוא. But it could have also the made different They're not all in the same environment. מאי טעמא קרנא דקמצא רכיכא? Why is the horn of the grasshopper soft? משום דדיירא בחילפי, cuz they live amongst the ערבות, ואי קשיא גדיא ומסתמי, חברא, and if it would be hard, it could be chopped knocked off, and if their horns would be knocked off, they would become blind. כי אמר שמואל, שמואל said, האי מאן דבעי למסמיא לקמצא, someone wants to blind a a grasshopper, לשלפינהו לקרניה, let him take off the horns. So for some reason, their horns have to do with their sight. How come not a snail? Rashi says, ארבה. Another pshat Rashi says, קמצא, נמלה. Why would anybody want to blind a grasshopper, and skin the moon to blind up that's that's who needs to Skin it to moon. That man who wants to blind a grasshopper. A snail, huh? Rashi has two pshatim, or a grasshopper, or a ant. ארבה, and later קמצא means נמלה. But the lashon in תניא brings it's not the תניא's לשון, עד דקמצא לבושא מיניה וביה, so there there is a whole bunch of she'eilos what it means. It's a turtle or a snail. Snail makes sense, you Cut off, yeah. Blind. Really? Not for me. Sure. I'm sure I'm sure. You know. I heard you. Make it as if it was a Whatever. That's where it's eyeball is. Right on the tip of that little thing. Who has an eyeball? It's in Rashi. It's in Rashi. You never saw a snail? What's a שבלול, does it say? Snail. שבלול is a snail? Yeah, the one you have a cover and come out Yeah, yeah, so here it says שבלול, but it's around It's It's in parentheses, Rashi. Rashi Rashi says it's not שבלול. Always the the girsa's not Maybe there was a girsa, שבלול. But in in When it said that, דקמצא לבושא מיניה וביה, some say it's a snail, some say it's a turtle. You Usually we taytsh it as a turtle, because a turtle also this, לבושיה מניה וביה. So levush, it's part of his body. In English it's snail. In English it's snail because the guy who wrote that translation wrote snail. Oh, I know, I never, whenever I saw it's snail, it's turtle. No, I'm sure I'm always always taytsh. I mean the English translation. Who was who was Rashi saying who wrote the ארבע that he had to say בלע״ז? No, he heard, no wait, the except the pshat that he heard, somebody said everyone is out of it, but I think it means a common sense animal. Then he asked him,

מאי טעמא האי טירפא דתרנגולא מדלי לעילא? Why are the lids, the eyelids of a of a of a chicken going up? Like normally the the top eyelid covers the bottom one. By him it's opposite, the bottom one covers the top. Why? To find out why is it. So he answered משום דדיירא אדפי, because they live on boards, they jump from the bottom at night, they jump up on the boards. And when they jump, there might be smoke coming, if the smoke comes, it goes into their eyes. But if the top, bottom lid covers, so it can't go into their eyes. And the smoke would go, that'd be terrible, imagine terrible suffering. You know, you know chicken have, Huh? have glasses. Yeah. You know that? Chicken have glasses? Yeah. Not all of them. They cover them, they cover blind blind glasses, so they won't they won't pick somebody else's eyes. They don't prick the eyes of another another chicken. Where do you see chicken on...? I saw it in in their farm. They didn't put glasses on the chicken. Right, they have glasses. They put blinders on them, you mean to say. But it's blind, it's not it's cover. They put blinders on them so they won't attack the other chickens. But blind, not blinders, they can see through. No. But you can't No, you cannot see, it's just a So they can't see? No. Yeah, blinders. But they do it to all the chickens? Well, the one that I saw at the farm, they put it, all the reason is because If they have like today about 1,000 chickens that's they put it, put them, yeah. Yeah, so they don't see each other's eyes. Okay. You see, when it says in the Gemara it's holy, but when we talk about this, so, so he said why, because they jump on this these boards, ואי עייל קטרא מסמוורא, and if your smoke will come in, get blind. You could die if you read the Maharsha. Nu, it's Maharsha, because to learn the Maharsha, it's it's gonna take a few weeks. No. What, we have better to do? ArtScroll is publishing now Ein Yaakov, by ArtScroll. Who's publishing? ArtScroll. So, some of the other Maharshas are included. He says נראה נתקבצו כל אלה הדברים המגיעים לתורה כדרך משל. Goyim and, the מלכות יון נמשלו to a goat and ישראל נמשלו to a שה. First thing he says, why the goat go first? שבבית שני לא עמדה מלכות לישראל, מלכות חשמונאי, והורדוס שסמכו בזמן הבית, קדמה מלכות יון. First there was מלכות יון, Alexander Mokdon, מלכים אחרים מיוון, אבל so first there was מלכות יון in the בית שני, then you had the מלכות of the Yidden. And the goat is the Yevanim. So he asked him,

מאי טעמא האי עז שהוא מלכות יון אזל ברישא למלוך בבית שני, why does מלכות יון go first, והדר אימרי then comes the sheep שהוא מלכות ישראל? אמר ליה, so he said to him, what was the answer in the Gemara? Like the creation of the world. Creation of the world. So his answer was, שכבר נאמר בבריאתו של עולם, the Eibershter already in the beginning of the creation set it up that way. דברישא חשוכה והדר נהורא, שנאמר חושך על פני תהום, first, והדר and then it says כתיב ויהי ערב. First goyim and then Avraham. ואומר בבראשית רבה חושך על פני תהום זה יוון. שהחשיכו עיניהם. So in the pasuk it says חושך על פני תהום זה יוון, they say that's what Yevanim fought, ואחר כך מלכות חשמונאי שהוא אור. Why is or connected to Chashmonaim? Chanukah. Chanukah. שמלכו בנס נר של חנוכה. Beautiful. הדר אמר ליה: מאי טעמא הני מכסיין? Why are these covered, and this not? Like we see in פרק קמא דיומא, ראשונים, the בית ראשון נתגלה עונם נתגלה קיצם. It says in פרק יומא like this: ראשונים, first Beis Hamikdash, because we knew their aveirah why it was destroyed, so therefore their קץ, the end of the galus, was also revealed. אחרונים שבבית שני לא נתגלה עונם לא נתגלה קיצם. So we don't know their aveirah, we don't know the קץ. So in other words it's not mekubal. He's saying it's not mekubal this that we say שנאת חנם, לשון הרע, שנאת חנם, it's not, it's not accepted. No, they are all different panim. Like we don't know if that's the actual thing. The Gemara says this לשון, that נתגלה the first one was because עבודה זרה, גילוי עריות, שפיכות דמים. First Beis Hamikdash. The second one, so someplace it says שנאת חנם, but in that Gemara based on the pasuk, it says we don't know. I guess These are all like zaytige zakh'n. Does a Does שנאת חנם deserve חורבן בית המקדש and all? Milah avodah zarah, giluy arayos, shefichat damim. So this would all like like you're saying, like the the the straw that broke the camel's back. Broke the camel's back, right. That's not what did it, but that's the lemaaseh mamash that's the cause, I mean, so to speak. שלא ברכו בתורה תחלה, they have all kinds of reasons, but it's not the reason. The actual cause, that's why הני דבית שני מכסיין מינייהו עוונם נכסה גם קיצם. The Beis Sheni where their aveirot were covered so their קץ is covered, and at the בית ראשון דלא מיכסי עוונם גם קיצם גליא. The first one was known so the קץ was known, the שבעים שנה. If you try and figure out the שבעים שנה, it's more מכוסה than the second than this than the than the than the Mashiach in the second galut. Oh, no, it's not. שבעים שנה, why? Everybody has a different peshat with the שבעים שנה. Everybody? So three, the machloket. Achashverosh made a mistake, he made a mistake, but here we have no idea bichlal what's flying. It says when Mashiach will come, we'll look back at Daniel, we'll see, hey, it's so pashut, why didn't we figure this out? Because it's really there, but you just now we can't figure it out, but when it'll happen. But now it's like, and it isn't נתגלה. Now now we know when the seventy years were, no? No. Yeah, we know the real one. We know the real one, yeah. Now that it happened, yeah. What? The seventy But it's a safek when the seventy starts from. So that's why Achashverosh made a seudah because and then the Koresh, and they they make different things they make calculations, but lemaaseh mamash when it happened, that's the real one. When when the seventy years were up. Right. When they built When they built the second Beis Hamikdash, that was the seventy years result. Yeah. And and it's coming seventy from what? From what? From Bavel to the So then you can count back and you're going to see, yeah. Go back to what? What are you going back to? Seventy years before that. You always have those 10 years. But what was the