hold on here, beginning of the 12th perek, top here. Last thing we learned is that it's a remez for ניסוך המים that you have to pour water on the מזבח on Sukkos is from the fact that in the Torah it says three times extra letters, a מ, a י and a מ. The first one is in נסכיהם, the extra מ, then נסכיה the extra י, and then כמשפטם the extra מ. Now the problem is that the first one, נסכיהם, is written as a מ סתומה it's the end of the word. The word מים, מ י מ, the first מ is a regular מ, and in the remez, it's a מ סתומה it's the end מ at the end of the word. But the reason why it's okay is because the din is if it was supposed to be a a a regular מ and you wrote call it סתומה, it was supposed to be פתוח. פתוח means regular מ is open, and a מ סתומה is a box, it's closed. So if you're supposed to write an open one and you wrote a closed one, it's kasher. So, in theory, if you're supposed to write the word מים, מ י מ and you wrote the first מ a closed מ, it's also good. What? Anytime? Yeah, anytime. Mimeila, even though the first מ here is a מ the end of a word, and we're trying to use it as a remez for the word מים, and the first מ is a regular מ, it's okay. So, this is where the Gemara continues. ומיד פתוח ועשו סתום כשר, since we said, on top, that if it's supposed to be an open מ, which is a regular מ, and you made it into a closed מ, it's kasher, it's a different print. Oh, yeah, so it must be on top of the page. No, this is 11 pages here. So, since it's kasher, so same thing, סתום נמי, same thing the opposite, when you have to write a סתום, you have to write a closed מ, ועשו פתוח and you wrote, at the end of a word you wrote a regular מ, it's also כשר. The Gemara wants to learn that out from this din. פרעגט די Gemara, what's the ra'aya? מי דמי? How could you compare the two? סתום פתוח ועשו סתום, when you're supposed to write a regular מ and you wrote a closed מ, עילוי קא מייתי ליה, you're making it better. So making it better never is bad. Why is it better? Because דאמר רב חסדא, רב חסדא said, מם וסמך שבלוחות בנס מנס היו עומדים. That the מ and the ס in the לוחות were a נס. Since the לוחות were through and through, so if you have a מ סתומה, how did the part in the middle of the מ סתומה, how did it hold? Every other letter is not completely carved out, so mimela so it's a place where it can hold. But the inside of ס and the inside of מ, so mimela, since the מ and the ס had this נס, it's a higher level than a regular one. So if you when you're supposed to write a regular מ and you write a closed מ, you made it better. So we understand it's good. What's the ra'aya? Aval סתום ועשו פתוח, but if you have it where you have to write a closed מ and you wrote an open מ, a regular מ, גרועי קא מגרע ליה, you're making it worse. Now

how do you know when you're making it worse that it's still כשר? And why is it worse? Because דאמר רבי ירמיה Rabbi Yirmiyah said, ואיתימא רב חייא בר אבא some say Rav Chiya bar Abba said, מנצפ״ך, מ, נ, צ, פ, כ, צופים אמרום, the ones that made that up were the were the נביאים. But it wasn't from the Torah from before, the נביאים made such a thing. How was it before, one second, how was it before? There was only a מ סתומה. There never was such a thing as a regular מ. Every מ in the Torah before that was a מ סתומה, was a end was a closed מ. And the re'aya is maybe it's the opposite. But what saying here, the letters מ נ צ פ כ were made by the nevi'im. Now we don't know which one. Maybe originally it was only a regular מ and they were the ones that made the closed מ, or maybe the opposite. But since we said in the לוחות the מ and the ס were closed, so obviously they were there. So what is the peshat that the that the nevi'im made up the מ נ צ פ כ? They made the regular מ. So the nevi'im is only a deRabbanan, it's only something that the that the nevi'im made, not from the Torah. So the the מ סתומה is a higher madreigah. So how do you know that when you make from when you're supposed to write a מ סתומה and instead you wrote a regular מ, it's still kasher? Because you went you made it a lower madreigah. Maybe a lower madreigah doesn't work. So that means all these men that are not ספ״ך that were in the middle of the word were all Were all מ סתומה's according to this at this point. And for the Gemara, it's not true. V'tisbara, how could you What do you think that's what they said? That's the peshat that the nevi'im made up these letters? והכתיב, it says in the פסוק, אלה המצות. Torah says, \"These, the one I'm telling you, are the mitzvot.\" From here, we learn out שאין הנביא רשאי רשאי דבר לחדש דבר מעתה, the נביאים can't make any dinim. So how do you say the נביאים made up the מנצפ״ך, they made up the fact that there are these regular letters? So he says, \"No, the must peshat differently. אלא מהוה הוו, it was there before. מידל לא הוו ידעין, but we knew that there were two types of letters מ נ צ פ כ. But we didn't know הי באמצע ותיק סוף תיבה, which is the one that comes in the beginning, which in the end. ואתו צופים ותקנינהו, so the tzofim, the chacham the Nevi'im came and they established that the closed letters, this should be at the end. How did Moshe write the...? So according to this, how did Moshe Rabbeinu write it? We don't know exactly. But the Gemara says it can't be this anyway. Huh? Is there an original Sefer Torah from Moshe Rabbeinu? That's one of the שאלות, how could you how It was like probably different. כתב was not so פשוט, not exactly the same we have. So, it could be the whole thing, the whole That's That's what Rambam talks about, whether It's not clear. To go into this ענין how the original Sefer Torah was, it's not so פשוט. כתב אשורי? כתב אשורי came from Ashur, and this is another... But the kashya, the Gemara What kind of answer is this? That they didn't know and the חכמים the Nevi'im established it. Still, אלה המצות שאין נביא רשאי לחדש דבר מעתה. It's still a chidush that the that the Nevi'im established where to put it. אלא the pshat is different: שכחום וחזרו ויסדום. Oh. Originally they had both letters, they had the regular letter and the end letter. And the and then they forgot how to do it. Now you can ask, look at the Sefer Torah! They couldn't find the Sefer Torah. Whatever, it's a פלא, but so then the חכם it came to the Nevi'im, and they brought it back to the way it was before. But the bottom line is we have answered our kashya. Our kashya was, we thought that the regular letter is a lower madregah. So if you have the closed letter and you changed it to a lower one, you're going to a lower madregah. But the Gemara So mimela, how do we know that you could do it? So the Gemara says, no, it's not a lower madregah. The only reason why that is a lower madregah because the Nevi'im made it. We just realized it's not the pshat, the Nevi'im didn't make it. It just was there from the Eibershter from before. We just forgot and they brought it back, but it's not lower. If it's not lower, so it's exact In kedushah it's exact same thing. So if we find a din that if you're supposed to write a regular letter and you changed it to a closed letter, it's kasher, so we say the same thing should be davka, because if both are the same madregah, if you're supposed to write an open one and you write a closed one, it's also kasher. Even though now that we do it the way we do it, then we deem it some one is higher than the other? Why is it higher? I don't know. The the the end is So why you say it's higher? If you don't know You can't ask a kashya, maybe maybe and have a kashya. Well maybe because it's the end, it's more special, I don't know, it's longer. You can't ask a kashya based on maybe. Maybe it's like this, then I have a kashya, so don't say it, no more kashya! Like always say, there's a lashon in sefarim, you can always say יש לתרץ בדוחק. You can answer bedochak. יש להקשות בדוחק, if it's a dochak, don't ask the kashya! Maybe based on the custom... these five letters have added to the end of the letters סופית, whatever you want to call it, לאנגע סופית, whatever you could call it. Four are לאנגע and one is Again, huh? So it's more of a letter. So Well, why is it more of a letter? What? Why? you have this extra stroke. And a ק is has to be at the end davka, because it sticks out at the bottom, I mean What? Does that make it the end letter? Happens to be, that's how it is, but it makes more of a letter, so therefore it's Why is it more of a letter? I don't understand. I think if it's a letter if I think if it sticks out of the line, there's something wrong with it. You should have every letter should be in the line. To go out of line, פלא, it's a משונהדיק, it's less like a letter! If we use this in Kabbalah, for the ה of the for the ה גבורות so maybe there's there's a special quality of them because it's it represents... of gevurah. I don't know those things, okay? Of course you don't. The sod of you talk about the sod of gevurot. What? You know that the ה is the sod of gevurot. Yes. So you just said that. What do you mean when you say open מ״ם? I just said that. If you're gonna stay lechatchilah, you want to make them Like בדיעבד, אם עשית... this is not a הלכה למעשה, but that's the shittah of this Gemara. Yes, what's lemalah, whatever. במקום מ״ם פתוחה. So the Gemara, why the gufa, now let's discuss the inyan. So the נביאים and the rabbis are the same thing, in this sense, no? No. Chachamim are later. If something that the chachamim made, it's called דברי סופרים. Something that the נביאים made, it's called דברי קבלה. דברי קבלה, it's called. So there are really בכללות there are two מדרגות: דברי תורה and דברי סופרים. בפרטיות, there are three מדרגות: דברי תורה, דברי קבלה, and דברי סופרים. דברי קבלה is a higher מדרגה than דברי סופרים. So this is a higher מדרגה, because it's But lemaaseh the bottom line is they didn't make it. So דאורייתא. They didn't make any new הלכות, but whatever סייגים they made, נביאים also made certain הלכות. Oh yeah? Also all the תעניתים of תשעה באב and שבעה עשר בתמוז, it's all not דרבנן, it's not דברי סופרים, it's דברי קבלה from Tanach. Anything that comes from נביאים, from Tanach, it's called דברי קבלה. The ז' מצות דרבנן are all דברי סופרים. All דברי סופרים. Even though one of them was made by two of them were made by Shlomo Hamelech. But it's not written But it's not written in the in the in the נביאים, not even in the Ketuvim. Huh? So

according to that, it's different. So Megillah, you mean, it's called דברי קבלה? Huh? דרבנן, it's called דברי קבלה. The reading of the Megillah is דברי קבלה, it's not דברי סופרים. It's not דברי סופרים, so that's one of the But it's noge'a, lemaaseh it's not noge'a because it's not דאורייתא. Even דברי קבלה is not d'oraita. דברי נביאים is not d'oraita. But it's still at a higher level than דברי... דברי סופרים. ערבות. הא? ערבות is that. Yeah, but there it's a whole different, also there it's a מנהג נביאים. It doesn't say חיוב, it's a מנהג נביאים. But what's a מנהג נביאים? Most מפרשים learn there it's something else, that נביאים never said to do it. The נביאים never said to They just did it! Like מנהג ישראל is מנהג נביאים. So the נביאים did it, and mimela we copy the מנהג of the נביאים. But had they said to do it, then it would be called דברי קבלה. Why is it called מנהג נביאים? They told us to do it, so And Nerot Chanukah is That's derabbanan. דברי סופרים. Is derabbanan. That's derabbanan. So דבר דבר on Shabbos is a is a takanah from the נביאים? דברי קבלה. קבלה, right? שלא יהא דיבורך של שבת כדיבורך של חול. Is that derabbanan? Is that דברי קבלה, it's from a pasuk. Yeah. וסחפתך מדבר דבר, that you have to rest from דבר דבר, from talking the regular talk. Says the Gemara: גופא. Now we'll discuss the guf of the inyan. אמר רב חסדא: Rav Chisda said, מם וסמך שבלוחות בנס היו עומדין. That the מם and the סמך of the לוחות were in nes. Why were they in nes? So, because it went through and through. ואמר רב חסדא, and Rav Chisda said, כתב שבלוחות נקרא מבפנים ונקרא מבחוץ. You could read it from outside and inside, but not the same way. See, we always know that any word, if you looked at this side, it said אנכי ה' אלקיך, you turn, looked at this side, it said אנכי ה' אלקיך. It's not like that. It was backwards. And he gives an כגון נבוב. There's no word נבוב in the לוחות, but let's say there would be an the word נבוב. נבוב, it says in Chumash a פסוק, נבוב לוחות, נבוב How do you Hollow. Hollow. So, if the word נבוב is written this way here, and it's through and through, back it's בובן. Cuz back it's like this is נון, בית, ו, בית, if you look at it from the back, it's בית, ו, בית, נון. הא? נבוב is a regular נון. Okay. בובן is a final נון. Yeah, but you probably would see the regular נון. You'd see בית, ו, בית, נון, with a regular נון. Yeah. How is it hanging after in an אלף, for example? An אלף, no problem. How? Because there's it's a part So you're saying the middle of the אלף, right? No, not quite in the middle. האלף is like this, so in between the two things there's a lot of space, which is a rock, and here also. Why, how can it be? What's an אלף? Like this, and like this, and like this. So this is cut out, so no problem. Yeah, so that's what it is, it's going to be backwards. That's not a nes. What? That's not a nes. No. But the fact that the מם and the סמך were standing in nes, yes, it's not a nes. רהב would be בהר. שרו would be ורש. He's giving examples of words, that the words would be backwards. The letters themselves. The letters themselves are backwards. You can't read it. Yeah, but you can't read it. That's okay, this is called the back. It says, מבפנים ומבחוץ, that's called מבחוץ. You can't read it, it's not the same way, that's what he's saying. Yes, takeh not. But you can't even read it as the word backwards, because its letters are Yeah, so that's how it was, so you couldn't read it, unless you If you're smart, you could see that it's going backwards and you could figure it out. Says the Gemara weiter: אמרו ליה רבנן לרבי יהושע בן לוי: The Rabbanan said to רבי יהושע בן לוי, אתו דרדקי האידנא לבי מדרשא, there are certain youngsters who came to the בית מדרש, ואמרו מילי, they said such a smart thing, דאפילו בימי יהושע בן נון לא איתמר כוותייהו, even in the time of Yehoshua ben Nun, which was the first the first time they learned Torah after the generation that got it. So they didn't even come up with these ideas. Okay, they darsh'd the letters of the Alef Beit. I don't know. Good question. What? Yehoshua ben Nun. No, means when he took over in Eretz Yisrael. That was in Eretz Yisrael. Yeah, that's when we say בימי יהושע. They said like this: Alef Beit. They darsh'd the rashei

teivot of these letters. Alef Beit is Alef Binah. Alef means to learn, binah means sechel, binah. That means learn to understand. Gimel dalet is the rashei teivot gemul dalim. Do gemilut chasadim. Gemul is to give, dalim into the poor. Then he asks of children's books. Then the Gemara asks: מאי טעמא פשוטה כרעיה דגימ''ל לגבי דל''ת? Why is the foot of the gimel pointing towards the dalet? Now the gimel is the giver, the dalet the receiver, the poor man who receives. So he says, שכן דרכו של גומל חסדים, this is the derech of a person who is kind, לרוץ אחר דלים, looking for poor people, so he's the foot of the gimel is stretched out looking for people. Ha?? He's running after. ומאי טעמא פשוטה כרעיה דדל''ת לגבי גימ''ל? Why The dalet, the edge of the dalet is pointing to the gimel? The dalet sticks, it's not like a reish, the dalet sticks out. So if you have a gimel here and then you have a dalet, the end after this sticks out back to the gimel. So he says why? דלימצא ליה נפשיה, לייג דיך צו, דאס הייסט צו דער poor man, since the rich man is looking for you, make yourself available, in other words, go to him. So don't make him work hard to run to find you. מאי טעמא מהדר אפיה דדלת מגימל? Why is the face of the Dalet turned away from the Gimel? The back is facing, but the face of the Dalet is the other way. Why? דליתן ליה בצנעא, to tell the guy, give him from the back. Give him that he shouldn't see who you are, who the who the giver is, so it shouldn't be כי היכי דלא ליכסוף מיניה, he shouldn't be embarrassed. So it says the Gimel should give the Dalet from the back, should give the, not, they were takeh, there were such chachamim that used to come and they would come to a place and the guy wouldn't see, they would throw it to him so he shouldn't see who gives. Sometimes chachamim different, they wouldn't look, they would turn themselves around and throw it so they shouldn't see who is getting it, but it's all meant to be mekayem this. What? What do you mean the face and not the face of the Dalet over there? How are you writing this? You're writing a Gimel and a Dalet. Right. The wide part of the Gimel is towards the Dalet. No, no, no, the Dalet, the back of the Dalet is to the Gimel. How about the Dalet? Face of Right, the face of the Dalet is doch, it's not, it's inside, yeah. This line, which is the back of the Dalet, Dalet is this way. The back of the Dalet is facing the Gimel. Yes. Okay. Why? So you should give, the Gimel should give him from the back. Don't give him to his in front of his face. The other hand, the top is sticking towards, to tell him go to him. Go to him, but don't make it make in such a way that he shouldn't be able to see you. And he should give you this way. Okay? Giving over his shoulder is not really No, stealing. No, that depends how you do it.