We're holding here on top here, תניא כמאן דאמר, the first thing we learned was when Aharon and Miriam spoke, so to speak, lashon hara against Moshe, we learned in Chumash that Aharon at Miriam became a מצורע, became מצורע. ולגבי אהרן it doesn't say that. And the Gemara quotes an opinion before that it did happen to Aharon too. And when the Torah says the other opinion says it didn't happen to him, אי the pasuk says, \"ויחר אף ה' בם\" that Hashem was upset with them, says yes, he was upset with both of them, but the צרעת only she got, but the other opinion says that he also got. But now the Gemara says, תניא, we learned, כמאן דאמר, like the one that says אף אהרן נצטרע, that Aharon also became a מצורע. Dikhtiv it says, \"ויפן אהרן אל מרים\", Aharon turned into Miriam, \"והנה מצרעת\". And והנה means, and behold, she is מצרעת. תנא, so we learned, what it means he turned, שפנה מצרעתו, he turned means he finished his צרעת and he turned around and says, \"Now she is a מצורע.\" In other words, he also had צרעת, but he had... Isn't there a famous saying that she should be healed? Moshe Rabbeinu. Moshe did, yeah. אל נא רפא נא לה. But this was after, according to this opinion, after he was healed. In other words, he became a מצורע, and when he finished his צרעת, that's when she got... How long, a day?

אמר Rish Lakish, Rish Lakish says, החושד בכשרים, if someone suspects honest people, he suspects somebody of doing an aveirah when it's not true, he didn't really do it, לוקה בגופו, you will be punished with your body. In other words, Hashem will make something in your body, something happen to your body, not not that you'll lose your money or you'll it'll affect your body. Is that what they were guilty of? Huh? Is that what they were guilty of? Yeah. Yeah. Yeah. By Moshe. They were, that's what, Aharon and Miriam, because they suspected him of doing something wrong when they didn't. They said that he separated from his wife. They thought it was wrong of him, and really he did it because Hashem told him. They didn't know that. Huh? Which is cut off of us? Moshe. Oh, that who is this person חושד בכשרים, meaning... Didn't he daven? Didn't he daven and Hashem accepted, they learned before? Wasn't that Hashem called him, you know? It makes no difference. He did the right thing anyway. But there's two things. דכתיב it says, not that far, no. She wasn't like Moshe. Anyway, so if you חושד בכשרים, you get punished in your body, דכתיב it says,

Moshe Rabbeinu said to Hashem, when Hashem told him to go to Mitzrayim, by the burning bush. So he said, \"Go tell them that the Eibershter came to me, told me that you're going to go out.\" So Moshe asked, \"What happens והן לא יאמינו לי, they're not going to believe me?\" גליא קמי קודשא בריך הוא, the Eibershter knew דמהימני ישראל, the Yidden were will believe. אמר, the Eibershter said, אינהו הין מאמינים בני מאמינים, what are you talking about, they're not going to believe, they are believers, children of believers, ואתה אין סופך להאמין, you're not going to believe. The end will be you're not going to believe. הין מאמינים, where do we see that the Yidden are believers? דכתיב it says, \"ויאמן העם\", it says mefurash, the Yidden believed. Where is it בני מאמינים? How come Hashem said that he's not going to believe? What's he not going to believe? One second. Oh. And בני מאמינים, they're children of believers, where is that? It says by Avraham, \"והאמן בה'\", that he believed in Hashem. But ואתה אין סופך להאמין, you're not going to believe, שנאמר it says, \"יען לא האמנתם בי\" by when he hit the rock. Hashem said, \"You're not going to go into Eretz Yisrael because you didn't believe in me.\" That's the pasuk \"יען לא האמנתם\", \"I told you to speak to the rock, and you didn't believe me.\" That includes Moshe? Huh? That includes Moshe? Yeah, he heard to Moshe. Who did he say it to? To Moshe and Aharon. \"יען לא האמנתם בי\", that's why you're not going into Eretz Yisrael. He referred to it that you didn't believe in me, because as if he didn't believe, \"I said to hit, to speak to the rock, not to hit. I didn't say to hit, and you didn't believe me.\" But he said it. Huh? Moshe said that you're going to be not not believe in me, so he cannot stop it, because Hashem knew that he's not going to believe in him. Hashem said to him this, no? Right, but Hashem said to him by the סנה, your claim is the Yidden are not going to believe, that's not true, the Yidden believers, and they come from believers. You are not going to believe eventually. 40 years from now, yeah. That's what I'm saying, he said, \"You are not going to believe.\" So Hashem knew that he's not going to believe. Sure. עבודה Hashem knew, so? So there is no way to stop him? No, Hashem knows that there's bechirah. Hashem knew that he's... That's like by everybody. You know it's bechirah. We all have free choice, but Hashem knows. He knows anyway. Hashem knows that he's that he's not going to believe, so... Hashem told him, \"וקח את מטך בידך\". Yeah, but he didn't tell him to hit. What did he take it for? That's the segulah, that he has a stick always has this. What is the segulah without using it? With holding it, yeah, not to hit. Talk, to talk to it. But he The truth is, that it says he spoke to a different rock, he didn't realize. Yeah. And then didn't give him the water, so he went and hit it. And also water was simple, they moved around. Moved around. Plus, 40 39 years earlier, the stick. same thing happened and Hashem told him to hit the rock. Hashem did, yeah. It says in Parashat Beshalach when they went out of Mitzrayim they came to a place there was no water, Hashem said to him, \"Take the rock, take your stick and take your stick and hit the rock.\" So when Moshe spoke to the rock... and it didn't work, cuz he spoke to the wrong rock, but he thought probably it's the same thing like then. Especially Hashem told me to take the stick along! So we understand what happened, but the bottom line is, is that he didn't do what Hashem said. That stick had a power... No, Hashem told him, but Hashem said clearly, \"Speak!\" ודברתם אל הסלע, Hashem said. But how come Yidden are believers, the children of believers, and Moshe, the leader of Yidden, is not a believer? In his level. Huh? In his level it wasn't that he didn't believe. It was not a simple stick. That stick was an amah thick. An amah, about a foot, about a or a foot and a half, or two feet thick, square. Stick like this. It wasn't the sticks we have... And what was Moshe going on? He had something when he said they're not, they're not gonna believe. Did he have He had obviously experience with the Jews. No, he didn't. What about by Datan va-Aviram? That's not believing. That was that they're מסורים. That's not about believing. Living in Mitzrayim he used to hang out with, you know, amongst the Jews, he didn't... No, he didn't hang around Jews, he was in the palace. No, when that's when he went out and he walked the first time, that's when he ran away, came from Mitzrayim. Anyway, so what we're trying to bring out is if a person suspects something that's not true, will be punished in his body. Now

here, Moshe Rabbeinu suspected the Yidden not to believe, and it's not true. So ממאי דלקי, so where do we see that he got punished in his body? See it says, ויאמר השם לו עוד, right, Hashem says to him again, הבא נא ידך בחיקך, put your hand into your bosom, and he took it out, and it's מצורעת כשלג, it was a punishment in his body for that. Speaking of getting punished in the body, why did Yaakov have to get hit by the, by the, Esav's angel in his thigh, become crippled? A little bit, yeah. Why did Hashem make it happen? Why did that happen? That was the ruchniyusdike part of it. Right, the peshatus is because he fought and fought, the nes is that he didn't, that he didn't hurt him more! He's fighting with an angel! Yeah, but Yaakov, you won the battle. Okay, fine, the bottom line you won, but he still got hurt. He won, but he still got hurt. I mean, that's normal. The question ברוחניות... The Ramban has something, Ibn Ezra... for the future, for a השגחה פרטית is... That's one peshat, that's, that's... Do we take that גיד הנשה of both thighs of the animal? The angel, the angel was touching... Only one side. ...trying to find the spot where he's... We're talking about one דרוש, one, one of the peshatim, one of... So it become a netzach. Netzach, yeah, look in... אמר רבא, so he said, so this is what where we find that he got hurt, בגופא. אמר רבא, רבא said, ואיתימא רבי יוסי ברבי חנינא, and some say רבי יוסי ברבי חנינא, מדה טובה ממהרת לבא ממדת פורענות. Good middah is faster, comes faster than a punishment middah. דאילו במדת פורענות כתיב, because when it came to punish him, it says, ויוציאה, he took it out, he said, \"Put your hand in,\" he took it out, then והנה ידו מצרעת, after he took it out it became צרעת. ואילו במדה טובה, look at the other side, the good side, כתיב השם said to him, take it, put your hand again in, he took it in, ויוציאה מחיקו, he took it out of his bosom, והנה שבה, and it's already back like before. So this happened before he took it out. As soon as he put his hand in it got back, when he took it out it was fine. That was to become good. To become bad, it didn't come that fast. After he took it out, then it became bad, became צרעת. The lashon of the pasuk, no? So here, you know. Then it says, oh so it says, ויוציאה מחיקו והנה שבה כבשרו. מחיקו, והנה שבה כבשרו. מחיקו, from it being in his bosom, that's when already it came back. I thought it wasn't bad till he took it out. No, became good, I'm sorry, yeah. Became good before, yeah. Then the pasuk, the Gemara דרשנ'ס the פסוק, ויבלע מטה אהרן את מטתם. Aharon came in front of the king, threw down his stick, it became snakes. They also did the same thing, their sticks also became snakes. And then it says the stick of Aharon swallowed their sticks. אמר רבי אלעזר, רבי אלעזר said, נס בתוך נס, it's a nes in a nes. It's an interesting thing: his swallowed theirs not while it was a snake, when it turned back into a stick! The stick swallowed the sticks! That's something the The whole thing is a nes, but not such a nes that a stick, a stick should swallow a stick. That's called a נס בתוך נס. Hm? By the dreams of Yosef... Skinny שבולים... swallowed each other. You're talking about part of it. dreams. Yeah, in the dreams. At least at least what do you call, you seen cows... No, he's saying is right. In a dream anything could happen, but this is this like happened, exactly. In a real dream, no, there always has to be something a little off. Where'd I used to see that? Yeah. Yeah. כתב, the Mishnah, it says in the משנה, המושיט חייב והזורק פטור, שכך הייתה עבודת הלוים. When you go from one רשות היחיד to another רשות היחיד, if you hand over, like you're sitting on two porches and you're handing over, you're חייב. If you're just throwing it, you are פטור, because the Leviim, that's what they used to do, and the everything is learned off in the משכן. They used to have the two wagons standing next to each other, and they used to pass over the קרשים, the boards. But we don't find in the משכן that they would throw. Therefore you are פטור. So the Gemara vayter, תנו רבנן, the רבנן taught: Wouldn't throw when they sprinkled the blood? That sprinkling is not throwing? We don't learn it out from the it's not from the עבודה, it's from the making of the building, the building of the משכן, not from the עבודה. And anyway, this was all inside. We're talking about from one רשות to another. And the chidush of מושיט is a strange chidush. It's from one רשות היחיד to another רשות היחיד with a רשות הרבים in the middle. That's the thing. And it's higher than 10 טפחים, which higher than 10 טפחים is כולי not a רשות הרבים. And that's the whole chidush of מושיט because of the עבודת הלוים. And it's only also not if it's across, but if it's next to each other. If you have the רשות הרבים here, and you have one porch here and one porch here, and the guy passes through, you're not חייב. Has to be one porch here and one porch here, and the רשות הרבים this way, and he's handing side by side. Whatever, the Gemara has all kinds of לימודים. It's a strange מלאכה.

תנו רבנן, the רבנן taught: חרוצות היו קרשים. The קרשים at the bottom, see they were put into the אדנים, they were put into the sockets. So the קרשים were cut and were put in. The bottom there was indentations, and the אדנים were חלולים, they are the sockets were hollow, so they would see the indentation would go in. Then he says, ונראין קרשים בלולאות ככוכבים ברקיע. Now we know that there was the יריעות, and the way the יריעות of the Mishkan were made, Hashem said to take five and five, make it take five and sew them together, so you have five and five pieces, and then you make hooks and and like and you put them together and then you cover the Mishkan. And the the hooks happened to be in the place where they hung the פרוכת between the קדש הקדשים and the קדש. But when you looked up to the ceiling, what you saw were these hooks. So he says the hooks looked like like stars, stars in the sky. תנו רבנן, the רבנן taught: יריעות התחתונות, there were two יריעות, and at the end there was a top, a third. Two יריעות though. A bottom one was made of תכלת and ארגמן and תולעת שני and שש, and and each of these things, each material. And עליונות, the top one was made of מעשה עזים, only from the hair of goats. וגדלה חכמה שנאמר בעליונות יותר משנאמר בתחתונות. The chochmah to

make it concerning the higher ones is greater than the chochmah that to make the lower ones. Why? דאילו בתחתונות כתיב, by the lower ones it says: וכל אשה חכמת לב בידיה טוו, with her hands she wove. דאילו בעליונות כתיב, the higher one it says: וכל הנשים אשר נשא לבן אותנה בחכמה טוו את העזים. The women who their heart was chochmah, it means it was like a greater chochmah to do it. דתניא, we learned משמיה דרבי נחמיה: שטוף מן העזים וטוו מן העזים. שטוף בעזים, when they made it, there's two things: some of them they wove when they cut off the hair from the goats and they made it into material, and you have to know how to do that too, you had to be smart, but the other one, they did it on top of the עזים, while they were still connected, still connected to the animal. They had such a chochmah, they were able to make to weave it while it's connected to the animal. And the question is why? Why was that so important to do that? More fresh? Yeah. Why was it only More lustrous. Why is it only in the top skin and not in the other skin? More alive. More alive like we've been the animals. At the top, I guess. Some say that it was because if a woman was teme'ah, the thing would become tamei. If it was separated. If it's connected to an it's a living, part of a living animal, doesn't become tamei. Then the question is why, what about the other ones? Other ones it wasn't like that. Because it's connected to the ground, you say, and it's not tamei if it's connected to What's connected to the ground? That tumah has to do with No, no, which was connect which was connected to the ground? If the if the hair is on the on the Yeah, the animal, right. Standing on the ground. Then I'm asking so why the other יריעות didn't matter if they did it off the animal? Is it a problem? Maybe they didn't, maybe they just didn't They were more careful. The colorful ones. Says just the top and not the other ones. Yeah. Maybe the color was different, also from עזים? Huh? The colorful was not from עזים? Well, there was one thing that was The second was from עזים only. The dark-color ones. Yeah, well they dyed תכלת and all those things are not from עזים. Oh, right, right, right, right! It's pashut. Yeah, they were not they didn't have עזים. They were all different materials, yeah. Yeah, this would be only the second was עזים, yeah. That's, only the second one was the שטאפענע מן עזים, the other was yeah. תניא, it says in a braisa Where this came from, the תחש? Huh? These colors came from this תחש? Yeah, this didn't have תחש. This had just תכלת, ארגמן, תולעת שני, שש. What about תחש? No, תחש was the animal, you know, the special animal that was created special for the Mishkan with colorful skin. Okay, תניא, we learned:

רבי יהודה בן בתירא אומר, נאמר בשני: Talking about Sukkos. In Sukkos, there are seven days of Sukkos. So the second day when it speaks about the קרבנות, it says ונסכיהם, that you have the קרבנות and they are their נסכים, the pouring. בששי, on the sixth day, it says ונסכיה. בשביעי, it says כמשפטם. So we have extra מ, י, and a מ, and מ, י, מ makes מים. מכאן רמז לניסוך המים מן התורה. There's a remez that on Sukkos you have to pour water, even though it doesn't say in the Torah. This is only a remez, because a remez, it's really halacha l'Moshe miSinai. Huh? You have to pour water?