means they would be טמא. And shows that the זרע up to three days is still called fresh and ממילא she's פולטת it's טמא. מניין שמרחיצין את המילה ביום השלישי, how do you know that you're allowed to wash the מילה, a ברית, ביום השלישי שחל להיות בשבת, on the third day even if it's Shabbos you're allowed to do it? Because they have to, it's not just for this, for the change No, no. For getting changed and for the health of the baby you have to wash. Boil water Nowadays everything is different with all the medicines and everything, but there it says you're allowed to, after the bris, you really says you should prepare, if a bris on Shabbos you should prepare hot water before the Shabbos and let it be. If you did the bris and you realized afterwards that there is no hot water, you're allowed to cook hot water on Shabbos, סכנה. But he says here, even the third day, sakanat nefashot. Some learn, yes, sakanat nefashot, some learn that third day is more is worse than the other two days, on the third day. But not everyone learned like that. No, it doesn't say. Where does it say? The worst day is the third day. Yeah, where does it say that that was the worst? Rashi on the bris. Rashi says he came to מבקר חולה on the third day. Where does it mean that it was worst? Doesn't say. Rashi says Avraham the Eibershter came There's a shita in in pshat in Gemara. It says, יום שלישי אמר רב חמא בר חנינא יום שלישי למילתו it was the third day. Doesn't mean that The she'eilah: why didn't he come other days? Not because it he's not so sick. And if you're not so sick you shouldn't have to מבקר חולה? And why did he only מבקר חולה on the third day? No, some say like that. that the malachim could come on the third day. He saw how it What what about the first and second day? What about the first and second day? Also, Shimon v'Levi on the third day In different places it said ויהיו כאבים. Who said that it means ke'eivim That what? That the third day is hurt? More than the second? Does it say more than the second? Doesn't say that. It says on the third day. So some hold it means that the third, even the third day which is still It still hurts. Some say no. Some learn pshat that the third day is worse than the other two. But not everyone agrees. And that's It's the only place in the Torah that mentions the third day. So? Ein hachi nami. In other words, they planned and they, even on the third day, maybe farkert, on the third day it was after two days of of being weak, Yeah, but if you want to get the most credit, you would come on the worst day. No, you know what, but but No, the Eibershter, you mean the Eibershter? Why the Eibershter came on the third day? Why did he come on the? So there's a whole arichut the Rebbe explains why he didn't come on the first two days. Because if he'd come the first two days, by coming he would cure him. And part of a bris Every mitzvah you do it has to be naturally. And if naturally it's supposed to hurt, it should hurt. And the Eibershter

didn't want to come in the beginning when he would take away the hurt and it would be doing a nes when he really should hurt. Whole arichut in the maamar that a mitzvah has to be done naturally. Even not with nisim. And not only the mitzvah itself, but even the things that are results of the mitzvah has to stay naturally. And the Eibershter didn't want to come earlier so that it would take away. So he waited until the third day, and the third day could take away, no problem. But everyone who comes to visit the sick person takes away a little bit of their Not everyone. Only if you're בן גילו, only if you were born on the same day. And even that, so that what's the problem? There that's a natural thing. That's not a בן יום הולדת? Yeah. A day of the week? No, same day, same, yeah, yeah. Only a Yeah, בן גילו, the Gemara says, only if you're בן גילו. When you say you have to cook on Shabbos When would you fight? Whenever, if you did a bris and you have to and you have to use hot water to wash, after the bris, if you didn't cook according to the din, don't do the bris. If you didn't cook the water and you realize before the bris, don't do the bris. Because you can't do lechatchilah something to make him a to make him מחלל שבת. But if you did the bris and then you realized it, then you have to מחלל שבת. Nowadays you don't have to Not nowadays. Nowadays it's you don't need hot water anymore. Does the parashah discuss this? It's not in the parashah. Is there a keli to prepare for a keli? No, you can't prepare for a When? No, so put Don't put yourself in sakanah. I thought that you have today boiler. Huh? The what, boiler, this machine something. But you're not allowed to open on Shabbos. I know, but you say you have to cook, so instead of cooking, you can take from there. That's called cooking. Same thing. Those days they didn't have that boiler, so they had cooking. But you have someone else do it for you. What's the chiluk who does it? A goy, you mean? Of

course, a goy is better, but if you don't have a goy, you can do it yourself. Makes no difference, the wife is the same Yid as me. For all this, it's a Yid. Yeah. Wife is a goy? No, that's what I'm saying. That's what, some people think, ask someone else to do it. If you're not allowed to do it, then someone else can't do it. It's just the same thing, you can't ask someone else to do it. Certain things that you're mehader and other people are not mehader, then you can say something. That's something else. Ask a katan? That's, huh? They don't know about it. Huh? They don't know about it. No, you can't get someone who doesn't know to do it. What do you mean? It's like to be מחלל שבת, ask a Yid who doesn't know about Shabbos and tell him? Can't do that. Shogeg you're gonna make him mezid? But not by de'oraita. Somebody Right, you can't you can't send somebody to do an aveirah. Not just a Thursday, any day you could, there's supposed to be Listen, I got a call Motzaei Shabbos from somebody. Anyway, the whole thing that people were going someplace and they got stuck for Shabbos and they Anyway, so this lady wanted to know if they got to their place on so the day of Shabbos, she couldn't, so she asked a guy and said to him, if you could get your child, one of your children's friends, and this is a Chabad house, the children's friends are goyim, to go drive over to that other Chabad house there and find out if the people got there in time or not. So, he comes back, he says, everything is fine there. He was a nice guy, he went himself! He was a nice guy, he went himself, yes! She told him clearly, if you could ask one of the friends of your children, fine people, but your children have friends goyim, so if the goy could go. And what, but the guy says, I want to do it myself, I was so so so good about wanted to do the mitzvah himself. Anyway, so it says, how do you know that on the third day you're allowed to wash? שנאמר, it says, ויהי ביום השלישי בהיותם כואבים, the third day they they hurt. So, what do we see from here? If you learn the third day is worse, then we see from here it is worse. If you know that that the third day is also hurting, so even the third day is part of the part of the danger. So, the first and second day, I think the Rambam learns like that, the first and second day vadai allowed, the chidush is that even the third day, which is not that bad, it's still called בהיותם כואבים, it's still it hurts. ומניין שקושרין לשון של זהורית בראש שעיר המשתלח? How do you know that they used to tie like a piece of cloth? Huh? Wool. Wool. On the head of the שעיר המשתלח. שעיר המשתלח was a שעיר that on Yom Kippur that you would send to עזאזל. So, you would do it there and it would turn into into white. שנאמר, it says, אם יהיו חטאיכם כשנים כשלג ילבינו, if your aveirot will be like red string, like red, כשלג, it will become white like snow. So, it shows that there is a inyan of making it white. So, it was a a red Red thing and it would turn Red, yeah. Red was around the neck of the Of the שעיר. And yeah, they they're on the head. First they they cut it into two, and they put one on a rock and the other And the other one, right, right. and the rock would turn. Turn, yeah, they would that's how they would see it. ומניין לסיכה שהיא כשתיה ביום הכפורים? How do you know that to smear yourself is like drinking on Yom Kippur, because one of the five things you can't do on Yom Kippur is smearing yourself with oils. How do you know that that's, and that's learned out from where, from the fact that you're not allowed to drink. So, who says smearing is like drinking? שנאמר, it's אף על פי שאין ראיה לדבר, זכר לדבר, there is no re'iyah, but there is a remez, שנאמר, it says, ותבא כמים בקרבו וכשמן בעצמותיו. Says something that was good, it comes like water inside you and like oil in your bones. So, we see we compare smearing and the oil is absorbed in the bones, similar to drinking water, drinking.

Not allowed to use ice? When? On Shabbos. Why not? I mean why? Not melt ice. Yeah. Turn into the That's how you do it. One second, why why why is there a she'eilah? Melt you melt the ice? You're not allowed to make from a solid into a liquid. That's why, so I can say you should do it only in liquid, you shouldn't leave it stam. Put ice down, it should be a little bit of liquid there, so when it melts it goes into liquid, so. Yeah, but not when you can When you put out ice on the table should be You should put a little water. You know, it should have a little water in it. I don't think anyone knows that. Anyway, you're going to put the ice in No, the whole idea is when it gets watery, it should lechatchilah get watery into the water. זאגט the Gemara ווייטער, Amar Rav Ada bar Ahavah, Rav Ada bar Ahavah said, משה בהשכמה עלה ובהשכמה ירד. Moshe when he went up to the Eibershter before מתן תורה, the different days, when he went up it was in the morning, and when he came down this was in the morning. בהשכמה עלה, how do you know he went up in the morning? דכתיב, it says, וישכם משה בבקר ויעל אל הר סיני. Clearly he woke up in the morning and went to Har Sinai. בהשכמה ירד, how do we know he went down בהשכמה in the morning? Dichtiv, it says, לך רד ועלית אתה ואהרן עמך. It says go down and come up you and Aharon. So, the pasuk puts together go down together with coming up. So, we מקיש ירידה לעליה. So, he compares going down to going up. מה עליה, just like when he went up we just said it's בהשכמה in the morning, אף ירידה בהשכמה, it's in the morning, right. Then the Gemara, this this is going to be very compli-, we're not going to get into the details, Up in the morning? Huh? Went down and Up in the morning, right, in the morning. Then the Gemara says, one day that the Eibershter told him to go tell the Yidden they should stay away from their wives. How many days in a week did he go up and down? Then we'll see the Gemara will say. Yeah, yeah, I didn't Four days He take a day off? Thursday was off, Thursday was off. Thursday was off, he took a day off. Day off? Okay, because you can't go up and down and then and then go up and down again if you're already down. למה לי למימרא להו? The Gemara says he said stay away, he

said in the morning, stay away from your wives the day of מתן תורה. Now, והאמר רב הונא, didn't Rav Huna say, ישראל קדושים הם, אידן are holy, ואין משמשין מטותיהן ביום, they anyway wouldn't be with their wives during the day? And the Gemara answers, אמר רבא, רבא said, אם היה בית אפל מותר, if it's a dark house, a dark room which is no light, you're allowed to even during the day. ואמר רבא, ואיתימא רב פפא, תלמיד חכם מאפיל בטליתו. But a תלמיד חכם, he's allowed to if if cover the windows with with the shades, and he's allowed to do it, because what we're afraid is if he'll see, it'll it's not going to be he shouldn't look. So so if you allow during the day another person, he'll today he'll close the windows, tomorrow he won't. תלמיד חכם knows what he's doing, so he knows he only could do it that way. So the first one where it's a dark house, that's something that, let's say, you live in a cave or in a place that's dark already? Yeah. Okay. Not not that he made it dark? He made it dark, that's only תלמיד חכם. This was on Yom Kippur? No, no, no, no, בכל, any day, any day. And what's the need what's the need for the תלמיד חכם? I mean He's going out of town. Oh, he's going on a trip. Can he say that he has to cover it with a tallit? No, it's a garment, it's a cloth. Shabbos is a mitzvah. Yeah, sometimes if there's people that are work at night.

After chatzot, excuse me, after chatzot at night, is it No, no, that does that's really dark, then no... על פי קבלה you should wait later. What way did people work? Night. You know, they work at night, so they can so then they're allowed to this this this... And regarding after chatzot, so there's a letter from the Rebbe. The Rebbe writes he doesn't know if nowadays it's... Someone wants to be machmir, and based on the קבלה you should only do it after chatzot. So he says that I don't know if nowadays it's a good idea. Why? No, he says, because what is going to happen? You're going to be sitting and waiting for an hour or two hours, you're sitting, and what's going to be the whole time in your mind? The whole kavanah is to be, you know, after chatzot it's a שמירה רוחניות'דיק. Your mind will be involved for hours waiting and waiting for this! So you'll be He's probably learning, but learning Chassidus, learning המשך, or whatever he's learning. I'm sorry, which is you'll be preparing, is the problem. In your mind, that's that's in the mind. That's, yeah, and that's not Because after chatzot means at night, after Night. Where is where is this? It's said in Kabbalah, yeah, and yes, even the Rambam says that it's a mitzvah to live באמצע הלילה. It's a Shulchan Aruch, isn't it? No, it brought from the Rambam, yeah. Wait, the Rebbe said that it's an issue of having Because waiting means Now he still would say like the Rambam, yeah, you you have to wait, so you'll sit down and learn or something. Nowadays, you'll sit and you'll it'll be on your mind the whole time, so you're causing it worse. You're making it worse. The whole idea is not to be, so you're making it worse. Huh? Deeply non-judgmental, huh? Yeah, yeah. Yeah, practical. Practical, yeah, yeah. The Rebbe was was very smart, and very big gaon, and very practical. Yeah, yeah. There are a few other things that the Rebbe writes. The

Rebbe writes like in one thing לגבי הרבנים באונגארן הם מחמירים, the Rebbe writes, אבל לדעתי, not like shouldn't be that way, and I think had they lived in our times, they would have also been מקיל. No, the Mateh Efraim? He brings teshuvot from this? No, not לגבי this. לגבי Not לגבי לגבי something in the same area. He writes that לגבי a person, a woman, it's dangerous for her to get pregnant, what should you do? So they So they say you should stay should stay for The Rebbe says that's not a good idea for people, because that will bring you more to זרע לבטלה. And he says הגם דהרבנים באונגארן המה מחמירים, אבל the Rebbe says, אבל בניסיונותינו המה מקילים, and he says had they been, they probably would also because our generation people are not in such a high madregah. Just to clarify, which letter mine is? Huh? Very good. Now the Gemara is different שאלה. This is pieces of the Gemara, so we're not going to go through the whole המשך of the Gemara, it's just what it says here:

טבול יום נינהו. According comes out from the Gemara that they went before מתן תורה, they went to mikveh the night before. And then the next day was מתן תורה. And the question is, when you're when you go to the mikveh, you're tamei, so really to become completely tahor, you have to wait for הערב שמש. You have to wait not only for the after the mikveh, you have to wait for the sun to set. So m'meila they went to the mikveh the night before, their real purity did not come next day, final at the night! So how did they so how could they how was מתן תורה by טבול יום? Which day was מתן תורה? She had late b'Shabbos. Where did they have מקוואות? Huh? Where did they have מקוואות in the... They thought before Friday night. באר של מרים? באר של מרים. The Gemara says, אביי בר אבין ורבי חנינא בר אבין דאמרי תרווייהו, they both say, ניתנה תורה לטבול יום. Torah was allowed to be given to טבול יום. טבול יום means someone who went to the mikveh, but he's not yet הערב שמש, is allowed to go to the mikveh. יתיב מרימר וקאמר לה להא שמעתא, he was Marimar was repeating this, אמר ליה רבינא למרימר, he said to מרימר, ניתנה קאמרת, אי ראויה קאמרת? Do you say it actually happened like that? So okay, so the whole המשך Gemara, we're not going to get in how many עונות they became טמא, but did it happen or it could have? In other words, had it been טבול יום, it wouldn't matter. The aibershter could have given it, but not that l'foal it happened that way. אמר ליה, ראויה קאמינא. Like תאמינא, I didn't mean it was l'foal, it was just that had it been, it wouldn't matter. Then the Gemara asks, וליטבלו בין השמשות. Therefore, when did they go to the mikveh? This is going to go right into the whole מחלוקת of Rabbi Akiva and דרבנן. If it didn't happen that way, so when did they go? Huh? If it didn't happen that way. They went before. Yeah, I think someone asked. Oh, that's who asked. Yeah, that's what he asked. Oh, I thought Good, good, יישר. פרעגט די גמרא, \"ולטבלו לבין השמשות?\" The Gemara said like this, Friday night they could have gone to the mikveh and מתן תורה should have been then. In other words, they would go right before Shabbos, have הערב שמש and right בין השמשות should be מתן תורה that night, \"ולקבלו תורה בין השמשות\", they should get the Torah that night. אמר רב יצחק, Rav Yitzchak said, it's a פסוק, \"לא מראש בסתר דברתי\". I'm not going to I'm not talking when it's hidden, when it's dark. The aibershter wouldn't give the Torah when it's dark, Torah is light. What's the whole thing, why does it say they should separate from their wives for three days? Yeah. Here it's talking about the Matan Torah coming Yeah, but even if they separated, but there was still a possibility that they're, that they're that even though they separate, but they're פולטת שכבת זרע. And that makes you tamei, and you have to go to the mikveh after that. And it's, and if you touch a person who's פולטת שכבת זרע, he also become tamei. Then the Gemara asks, \"ולטבלו בצפרא דשבתא?\" Wouldn't even more than three days before, and obviously the aibershter wanted us to have this whole Well, he didn't want... He wanted us to have a Gemara, yeah, otherwise freigt di Gemara, \"ולטבלו בצפרא דשבתא...\" I'm saying this, every piece here has a whole arichut in Gemara. We just took out words. \"ולטבלו בצפרא דשבתא ולקבלו תורה בצפרא דשבתא?\" Why didn't they, right, go to the mikveh in the morning, and then the aibershter should have given the Torah in the morning? So the Gemara says, אמר רב יצחק, רב יצחק said, \"שלא יהא הללו הולכין לקבל תורה והללו הולכין לטבילה.\" They're all going to go to the mikveh in the morning, one week, some people are in the mikveh already, they're going to run to לקבל תורה, other people are going to be running to go to the mikveh. Helping, you know? Because, yeah, it's not It's Therefore, the aibershter made that they they didn't went before and that more Matan Torah was good. Okay, now this is all a hakdamah, let's just learn maybe one more line. תנו רבנן: \"בששה בחדש ניתנו עשרת הדברות...\" ו' Sivan, ו' of the month, עשרת הדברות were given לישראל. \"ורבי יוסי אומר\", רבי יוסי says, \"בשבעה בו\", was ז' סיון. אמר רבא, רבא said, this is how it happened, this is the machloket. \"כולי עלמא בראש חודש אתו למדבר סיני.\" Everyone agrees that they came to Har Sinai Rosh Chodesh. כתיב הכא, here it says, \"ביום הזה באו מדבר סיני\", that day they came to הר סיני, כתיב התם, another pasuk says, \"החדש הזה לכם ראש חדשים\", and there it's ראש חודש. \"מה להלן ראש חודש אף כאן ראש חודש.\" So from there we learn out that they came to הר סיני ראש חודש. Another thing, \"כולי

עלמא בשבת ניתנה תורה לישראל.\" Everyone agrees the Torah was given on Shabbos. כתיב הכא, because here it says, \"זכור את יום השבת לקדשו\", remember Shabbos, make it holy, וכתיב התם, and there by מתן תורה it says, \"ויאמר משה אל העם זכור את היום הזה\", it says the same \"זכור\". \"מה להלן בעצומו של יום אף כאן בעצומו של יום.\" Just like over there it's Shabbos, here it's Shabbos. Okay. So what's the machloket? How could it be a machloket? Everyone agrees they came to Har Sinai on on ראש חודש, and everyone agrees that the Torah was given on Shabbos, so what's the machloket? \"כי פליגי\", they argue, \"בקביעא דירחא\", they argued which day ראש חודש was. They ever come to a ו' or ז'? רבי יוסי סבר, \"באחד בשבת איקבע ירחא.\" He says Sunday was ראש חודש. \"ובחד בשבא לא אמר להו ולא מידי\", Sunday the Eibershter didn't say anything, ולא מידי, \"משום חולשא דאורחא\", they were tired from the trip. \"בתרי בשבא\", second day, Monday, \"אמר להו\", he told them, \"ואתם תהיו לי ממלכת כהנים וגוי קדוש\", he told them that. \"בתלתא בשבא\", Tuesday, he said מצות הגבלה, they should stay away from the mountain. \"בד'\", and Wednesday, \"עבוד פרישה\", they separated from the wives, so it's Wednesday, Thursday, Friday, and Shabbos the Torah was given. \"ורבנן סברי\", רבנן סבר, \"בתרי בשבא איקבע ירחא\", Monday was Rosh Chodesh. \"בתרי בשבא לא אמר להו ולא מידי משום חולשא דאורחא\", Monday he didn't say anything, \"בתלתא\", on Tuesday he said, \"ואתם תהיו לי ממלכת כהנים\", \"בד'\", on Wednesday he said מצות הגבלה of the mountain, \"ובה' עבוד פרישה\", and Thursday they made פרישה, and the Torah was given on Shabbos. Danershtik. Thursday So it's No. The Torah was given on Shabbos for certain. The she'eilah is,

Shabbos after the three or Shabbos the third? That's the she'eilah here. Is Shabbos According to Rabbi Yosi, שבת was the street it was after After they separate, on on on Wednesday? So according to him, it was Wednesday, Thursday, Friday, According to this day. and so this did, and also. But it was Thursday, Friday, Shabbos, not Wednesday, Thursday, Friday. Thursday, Friday, Shabbos, and on Shabbos the Torah was given. Thursday, Friday, Shabbos separate. No, no. And on the third day of the separation the Torah was given. And Rabbi Yosi holds That's the whole three full Right. And Rabbi Yosi holds, שכבת זרע Ah, that that's the sort of the machloket, how long the שכבת זרע According to Rabbi Yosi, it's not six So why why like right now we talked about before, why four or five days, I mean, would Right, right, because we pasken six days, six עונות, which is three days. We pasken we pasken in this פרט we pasken like Rabbi Yosi. Rabbi Yosi says you had to wait three full days. And מתן תורה would normally we pasken like רבנן that the Torah was given on ו' and in this פרט of the שכבת זרע we pasken like Rabbi Yosi. It's three full days. Yeah. Yashar koach.