brought him things that would make a person completely, you know, feel very bad. And this was a big thing cuz he told him like, the punishments and this. A person would say, wow, it doesn't give a person a geshmak in to take the mitzvot. Nevertheless, the Yid accepted it. ולבסוף, but later פירש מתן שכרה, then he said the good sides. That for the good things he gets שכר. Where do we see that later he said the good things? You know how to see, it says ויגד משה. It says the word ויגד. The word ויגד is דברים שמושכין לבו של אדם כאגדה. Like aggadata. In Yaakov we learn that the geshmak is in learning up a big Tosafot. So, same thing here, Moshe that said things which pull a Yid. So first he said וישב, that's the seder, in other words the first, the seder is that you gotta tell the guys, that's with the first opinion, tell them of the שכר, but then you scare them and then you say, oh, you get עונש, later you're going to get שכר. But ika d'amri, some say the opposite. בתחילה פירש מתן שכרה, first he said the שכר. Katav it says וישב משה, from the same pasuk where the first opinion says and learns out that he said עונש cuz וישב לשון שיבובים, here it's farkert, וישב משה, דברים שמשיבין דעתו של אדם. Things that make a person settle, make a person feel good. ולבסוף פירש עונשה, then he said the punishment, and he learns out from the same pasuk.

Before he derashened the word ויגד משה, from the word ויגד, from the word אגדה, and here he taytsh't ויגד משה, the word ויגד is דברים שקשים לאדם כגידין. Things that are hard like a גידין. Bitter. גידין means like bitter herb. People think גידין means like the the like like veins. That's a different noun. So it's a ירק מר. They do that in America. Yeah. But the word ויגד means to say he told him shtarke zakhn. The same way there, exactly, when it says כה תאמר לבית יעקב ותגיד לבני ישראל, so Rashi says the same thing. To the women you speak לשון רכה, soft, and then you say words קשים כגידין. Okay. זאגט די גמרא ווייטער: Ta shema. Come, the beraita we want to explain and we'll see how it fits to the Rabbanan, to Rabbi Yosi. The beraita, which we're going to quote later, soon, says שישי, something that happened on the sixth day, we'll see soon. So the Gemara says that the beraita says it was שישי, six in two ways: שישי בחודש, it was the sixth of the month, and שישי בשבת, it was the sixth of the week, it was Friday. Now, who does this fit according to? קשיא לרבנן, it's a קשיא against the Rabbanan, cuz the Rabbanan hold that Shabbos was ו׳. Everyone agrees the Torah was given on Shabbos. The Rabbanan say it was given on ו׳. So, what was Friday? ה׳. Here it says this ו׳, ו׳ of the month, and it was Friday, so it doesn't fit to the Rabbanan, only fits to Rabbi Yosi. So the Gemara says, yeah, תנא מנא רבי יוסי? He is also Rabbi Yosi. This beraita where it says that the sixth day of the month was Friday because he holds the Torah was given on the seventh, and he also agrees that the Torah was given on Shabbos, so Shabbos was the seventh, so the sixth was ערב שבת, it was Friday. But then the Gemara asks: שישי למאי? We're talking about the sixth, the sixth of what? Why is this called the sixth? Why was that Friday called the sixth, the sixth of what? Since it was it was the sixth of the month, but why are we saying sixth from doing something? So he says: רבא

אמר: לחנייתן, from their resting. That means like this: they came on Rosh Chodesh, that's when they rested. Rosh Chodesh was according to Rabbi Yosi, if you remember, Rabbi Yosi holds that ראש חודש סיון was Sunday. So, א was Sunday. Shabbos was the Matan Torah, was ז, according to Rabbi Yosi, was ז, not ו. So ו was the sixth day of their resting, since they came to הר סיני, ויחן שם ישראל on Rosh Chodesh, he holds that Rosh Chodesh was Sunday, so the sixth day, Friday, was the sixth day from resting. Yeah, yeah, they were Yeah, that's why he didn't say anything, but they came to rest. Rav Acha bar Yaakov אמר, Rav Acha bar Yaakov says למסען. It's not only the sixth day of their resting, the sixth day of their traveling. In other words, like this: when did they start traveling? When did they travel that we say they rested on Rosh Chodesh? Did they travel on the same day? They traveled in the morning and they rested in the afternoon? Cuz it's no, cuz that's not a far trip. From Refidim to Har Sinai is not far. So it's the same day, or no, they traveled the day before and they rested only on this day. But the she'elah is, if they traveled the day before, if they rested on Sunday, they traveled on Shabbos! Could they travel on Shabbos? Shabbos before, yeah. If we say they traveled the same day as they rested, that means they traveled on Sunday. But if you say that they traveled the day before, that means they traveled on Shabbos. That can't be! Shabbos before מתן They had to keep Shabbos because in Marah was given Shabbos. So he says, so here we have a machloket basically between Rava and Rav Acha bar Yaakov, whether they traveled on Sunday or they traveled the day before. So he says, he says it was the sixth day of resting, that means not of traveling. If they traveled a day, they traveled on Shabbos, and he says, no, traveling on Shabbos is a problem. No, resting it says, you know, Rosh Chodesh, and resting was on Sunday according to Rabbi Yehoshua. But if so, if the resting is the sixth day from resting, if they travel on the same day, then this is the sixth day from traveling also. If they traveled the day before, it's not the sixth day of traveling. So the first opinion says it's the sixth day of resting because they didn't travel on that day, they traveled the day before, on Shabbos. And he says, no, they traveled on that day. Why? Because they couldn't travel on Shabbos. What's the argument? קמיפלגי. The

Shabbos of Marah. They argue, the Shabbos that was given before in Marah, what was the din of that Shabbos? How do we know that Shabbos was given in Marah? דכתיב, it says, כאשר צוך ה' אלוקיך. In Aseret HaDibrot it says you should keep Shabbos. In the second time, in Va'etchanan, it says like ה' commanded you. That means, by the Aseret HaDibrot, he says, like I commanded you before. Obviously there was Shabbos before, that was in Marah. That's the question. ואמר רב יהודה אמר רב, כאשר צוך במרה. So we know that he says in Marah gave. Now, מר סבר, one holds, השבת אפקיד, במרה they were given the דין of שבת, אתחומין לא אפקיד, they were not given the דין that you can't go חוץ לתחום. So if he didn't give that דין, so why can't they travel on Shabbos? What was given was not given. Everything was given, except All the הלכות of Shabbos, yeah. Yeah, I didn't know if maybe the other was also, but this one he says wasn't given. No, the other was ta'ake, when it says don't do a melachah, includes מלאכות. So it was given. Yeah. Well, the מדבר is not a רשות הרבים. They could carry. They could travel, carry. It's a כרמלית. So mide'oraita, mide'oraita there is no issur. There's a she'eilah, did they make it רשות הרבים? But when they traveled away, as they're traveling, this who's the רשות הרבים? Who says they went within their רשות הרבים? Like went along with them. No, the animals carry the stuff anyway. Yeah. So they didn't carry. But the she'eilah is can the animal the animals were allowed to do it? Because the animals are not allowed to you're not allowed to have animals do melachah for you, and that's even mide'oraita. Yeah. But it's not כרת. It's not מיתה. On what? If the animal carries, yeah. So, one holds that תחומין, they were not told, so they were allowed to go on Shabbos. That's why he says that they started traveling Shabbos, so the sixth day, which is from Sunday, is not the sixth day from traveling, it's the sixth day from the resting. ומר סבר, one holds, אתחומין נמי אפקיד, they were also given the mitzvah of תחומין, so therefore they weren't allowed to travel on Shabbos. Huh? No. תחומין is derabbanan, but that's תחומין of 12 of 2,000 אמה. But of a מיל, of a פרסה, of 12, 12 מיל, that's mid'Oraita. So there's enough reasons to say why they didn't carry, travel. Yeah, why they didn't travel on Shabbos. Most of these issurim are all derabbanan. Mid'Oraita the דרגא is very high. Yeah, carrying He was always leading. On their own. On their own. It depends what the Eibershter told them. We don't know what the Eibershter said in Marah, exactly how He commanded them. Yeah, based on whatever the Eibershter told him. Yeah, yeah, yeah. פרעגט די גמרא, תא שמע, come I'll ask another question. We don't have a mesorah of the way for things... Machloket. דאס איז. ניסן שבו יצאו ישראל ממצרים The beraita

writes like this, but the Nisan when the Idan went out of Mitzrayim is like this: ב-י\"ד, 14th day of ניסן, שחטו פסחיהם, they שחט-ed the קרבן פסח. ב-ט\"ו, the 15th day of Nisan, which is the first day of פסח, יצאו, they went out of Mitzrayim. ולערב, and in the evening, לקו בכורות, it was מכת בכורות. Now, the lashon seems very strange: they went out of Mitzrayim, and then at then at the evening, as if after they went out of Mitzrayim the evening afterwards is when the it was מכת בכורות. פרעגט די גמרא, ערב סלקא דעתך? The next evening was מכת בכורות? אלא They meant מבערב. The 15th day they went out, but the night before, לקו בכורות ובחצי הלילה. Okay. Then the beraita says, וההוא יומא חמישא בשבתא הוה. That day was Thursday. They went out of Mitzrayim on Thursday, so Thursday was the 15th day of Nisan. מכדי חמיסר בניסן חמישא, since the 15th of Nisan is Thursday, חמישא בשבת, Thursday, ריש ירחא דאייר, so when is Rosh Chodesh Iyar? Shabbata, it was Shabbos. Now, ריש ירחא דסיון, when is Rosh Chodesh Sivan? Chad b'Shabbos, Sunday. Because if one is, the way we have now, one is malei, one is chaser. One has 30 days, one has 29 days. So it comes out that according to this, if 15th of Nisan was Thursday, Rosh Chodesh Iyar was Shabbos and Rosh Chodesh Sivan was Sunday. קשיא לרבנן, it's a kashya against the Rabbanan, because the Rabbanan say that Rosh Chodesh was Sunday was was Rosh Chodesh was Monday, because they say the Torah was given on Shabbos. Huh? But the Gemara answers this was different, yeah, but normally if we go normally malei and chaser, so it comes out that Rosh Chodesh was Sunday. Now, Rabbi Yosi holds that Rosh Chodesh was Sunday, and since the Torah was given on Shabbos, it's ז׳. The Rabbanan hold that the Torah was given on Shabbos on ו׳, so Rosh Chodesh was Monday. Because according to this cheshbon, Rosh Chodesh over there must have been Sunday, not Monday. Why? Nisan always have 30 days? That's how it's usually. Usually. And then Iyar That's the Gemara's answer. Iyar is 29 days. Right, so usually Nisan is 30, Iyar 29. Yeah, but it could be both 30 if they would have to. That means we have a cheshbon like that. And that's how usually it was, but אמור it wasn't. So the Gemara answers, אמר לך רבנן, the Rabbanan will answer you, אייר דההיא שתא עיבורי עברוה. Iyar that time was 30 days. If Iyar was 30 days, Rosh Chodesh was not Sunday, Rosh Chodesh was Monday. Nowadays it never is, it's 30 and 29. But then, when they were מקדש על פי ראיה, so every month could be different, so this was it stuck at 30 days. It couldn't extend it, it's just that's that's when they saw the moon. So what did you say? Yeah, they couldn't purposely extend it for any reason. Right, it means they didn't see the There was nobody who saw the moon the day before, so automatically it was... But usually, normally it goes like this: מלא, חסר, מלא, חסר, because it also has to go like that. Why? That's how it could be also sometimes exceptions, because if the cycle of the moon is 30 29 and a half days, so every two months you have to add a day. So one month is at 30, you can't have days of a month half days, but the month should be 29 and a half. So every two months you have an extra day, so one is 30, one is 29, one is 30, one is 29. Right, right. But by us we have a cheshbon. Then, be-feirush it could be the weather that they couldn't see. תא שמע, look at another she'eilah. It says in another beraisa: ויהי בחדש הראשון I have a better kashya.

There was a cloud that covered them completely around, how did they see? They were, huh? No. The cloud covered them from all sides. That's a famous story when they did קידוש לבנה In the Midbar. In the Midbar, yeah, when when Famous story with קידוש לבנה, when the Levanah was cloudy by the By the Rebbe, once he came out the first years, and there was no Levanah till the last night, so the Rebbe told the sto- so the Rebbe told the story, that one time by Rabbi Shlomo Karliner, they came out and there was no Levanah. So Rabbi Shlomo Karliner said like this: he asked this kashya: Yidden in the Midbar, they were in a cloud, how were they מחדש לבנה? Cloud covered. So he says what Moshe Rabbeinu did, and while he was doing it, he he did it himself, cuz Moshe Rabbeinu took a handkerchief out and went like that. And he was doing it and went like that, so it spread, so they were able to see the Levanah. As he was saying it, the the cloud spread, and they were able to see the Levanah. So the Rebbe told this story. So someone said to the Rebbe, \"nu?\" So he says, \"I just wanted to tell the story, that's all.\" And he walked into his room. And a few minutes later, it spread out and came out, and everyone saw the Levanah. So there you have a קשיא קידוש מחדש לבנה. What about קידוש החודש? You have to see the Levanah. So maybe they sent people outside of the ענן? Because there were people outside of the ענן. So maybe they sent special shluchim outside of the ענן, to be able to see the time when they expected it, to see if they were out. So when they were out, the ענן was... Maybe they didn't fight? Yeah, somebody... they'd send them that that month. Wouldn't be really called one of the clouds. No, that was a and that wasn't a cloud around them. It's a special עמוד ענן. Just like you have a עמוד אש, עמוד ענן, that's a different cloud. Okay, go ahead. All kinds of different pictures, big questions. I mean the clouds were just, it's all clouds around them, right? So which cloud is in front of that? This is, that's another one. And the one in front was outside like this. Shined at night, it was burning with fire, lit up. And day... All kinds of different pictures.