אמר רבי חייא בר אבא אמר רבי יוחנן. Rabbi Chiya bar Abba said in the name of רבי יוחנן, גנאי הוא לתלמיד חכם, it's an embarrassment for a תלמיד חכם, שיצא במנעלים המטולאים לשוק, to go out to the street with patches on his shoes. It's not כבודיק. Since he represents the Torah, nobody sees it. Why not? Patches on the bottom. No, not on the bottom. Should they shoot it with...? והא, fregt the גמרא, והא רב אחא בר חנינא נפק. Rav Acha bar Chanina certainly was a תלמיד חכם and he did go out with that. אמר רב אחא בריה דרב נחמן, said, Rav Acha brei d'Rav Nachman said, בטלאי על גבי טלאי. What I mean is two patches, a patch on a patch. That's bad, but if one patch, איניש לית ליה בה. I guess everybody wore with patches. אמר רבי חייא בר אבא אמר רבי יוחנן, and רבי חייא בר אבא said in the name of רבי יוחנן, כל תלמיד חכם שנמצא רבב על בגדו, any תלמיד חכם that you find a רבב, רבב means like a soil, grease, on his בגדים, on his garments, חייב מיתה. A תלמיד חכם is supposed to be dressed nicely, and is supposed to represent, you know, nice, a Torah. שנאמר, like it says, כל משנאי אהבו מות. It says כל that, all that hate me, love death. But it means, אל תקרי משנאי אלא משניאי. Not those that hate me, those that make others hate me. So because a תלמיד חכם who doesn't dress nicely, so other people say, oh, a תלמיד חכם, so that ממילא that makes other people hate the Eibershter, and it says מות, אהבו מות, so that shows that he's חייב מיתה. And

here we always have the vort of the Kotzker. The Kotzker was a חסידישער רבי, and it's a, could you imagine when you tell a חסידישע איד, and you have to be dressed nicely, this, the בעל־בתיש, this is the business? So, the Kotzker said, it says here, כל תלמיד חכם שנמצא רבב, if you find a רבב, it has to be full of רבב. If you look and find one spot, that's a problem. So it has to be a כולו. Yeah, well, nobody sees it, cuz it's, cuz his דרך החסידות was very close to Chabad. שטאק אין וועלט. Now, in a certain way it was even more than Chabad. It really almost didn't care about anything in this, all these בעל־בתישע things, and even the things that by us is a metziut, by them אפילו למשל דאווענען, the נוסח התפילה, this is, it's so בעל־בתיש. They say Yom Kippur at night, what do they do? They sit, they say Kol Nidrei and sit down to learn, and then יאנקל גיט זיך א מעריב. Go with Maariv, that's how there it was, because the whole side חיצוניות׳דיקע things were not there is marking, so he said, שנמצא רבב, I'll be חייב מיתה? Yeah, נמצא! Peshuto k'mashma'o, if you look at the הלכה? פשט פשוט, that's a דרש, it's a חסידישע ווארט. אבער פשוטו כמשמעו, that you have to be dressed clean. And חייב מיתה? It shows what you can, sometimes it's possible that you could cause another Yid to hate the Eibershter because of that. So a person that represents Torah has to not, has to do everything it shouldn't, someone else shouldn't be able to say, oh if you're a frumer or if you're a talmid chacham, then then you're then you're dirty, then you're this. Exactly that. They used to say that, you know. I know. I know. And they still, go to Eretz Yisrael, they still say it. I was in Eretz Yisrael last time, the guy in the taxi, דתיים and then he said, he says, charedim, he told me, הם מלוכלכים, and they're dirt, they're dirty, they're this. Yeah, רבינא אמר,

רבינא says, רבד איתמר, not רבב, but רבד. רבב means soil, means grease. רבד means זרע. If you find שכבת זרע. שנאמר, it says, מרבדים רבדתי ערשי, ערשי means the bed, that's the problem. ולא פליגי, לכאורה it feels like a מחלוקת. He says oh this this is a problem, this one says this one, says no, הא בגלימא הא בלבושא. If it's on the outside garments, then even if it's a רבב, because people could see it, it's even if it's a soil, even if it's grease, but then the inside there if it's a רבב it's not a problem, but if you see this, then it's a problem. אמר רבי חייא בר אבא אמר רבי יוחנן, רבי חייא בר אבא said in the name of רבי יוחנן, מאי דכתיב, what is the peshat in the pasuk, it says, כאשר הלך עבדי ישעיהו, that the עבדים of ישעיהו went ערום, naked, ויחף, and barefoot? What does it mean, he didn't wear clothes? So he says, it doesn't mean not clothes. ערום בבגדים בלויים, they wore clothes, but the clothes were oisgeribene, were worn out. ויחף, they went barefoot doesn't mean they were with didn't wear shoes, במנעלים המטולאים, they wore shoes which had lots of patches, it's not nice. אמר רבי יוחנן, רבי יוחנן said, תלמידי חכמים נקראים בנאים, תלמידי חכמים are called builders. מפני שעוסקים בבנינו של עולם כל ימיהם, because all their lives they work on building the world. So people make jokes. Why do chachamim have to build so much? Because they destroy everything, so they have to build it up. Like a joke there. They say תלמידי חכמים מרבים שלום בעולם. Why they bring shalom? Because they make all the machloket, so they have to work hard on making shalom. These are all jokes, don't take it seriously. The am ha'aratzim made up these jokes against the תלמידי חכמים. Only she'eilah is, how does am ha'aratzim know the מאמר חז״ל, to be able to make a joke out of it? You bet I do. To be an am ha'aretz you have to learn. Yeah, no, just kidding around. An apikorsus, listen. The Rebbe told somebody, an apikorsus you have to learn for to be an apikorsus. If you didn't learn, you're not an apikorsus. A guy told The Rebbe told over the Frierdiker Rebbe told somebody, he told him to put on tefillin, so he says, \"Rebbe, you ווייסט דאך איך בין an apikorsus, I'm an apikorsus.\" He said, \"An apikorsus? You're an am ha'aretz, you're not an apikorsus! An apikorsus has to know something. An am ha'aretz, you don't know anything!\" Anyway,

אמר רבי יוחנן, רבי יוחנן also said: איזהו תלמיד חכם שמחזירין לו אבידה בטביעת עין? What's called a תלמיד חכם that you have to return to him a lost object just by recognizing it? Because that's a din in Bava Metzia that you only return a lost object if a guy gives a siman. Nevertheless, the Gemara says, a תלמיד חכם you have to return בטביעת עין. A תלמיד חכם says, \"I have no siman, but I look at it and I recognize it's mine.\" So you have to give him. So who's the תלמיד חכם, who's in the level of a תלמיד חכם that you have to do this? זה המקפיד על חלוקו להופכו. That someone who cares about his clothes that if it's turned inside out, he makes sure to turn it back. In other words, he tries to make an impression that people should respect Torah. A guy like that is trusted, because I'll tell you the truth, Tosafot in the Gemara in Bava Metzia asks a kashya. From this Gemara it seems that who has a טביעת עין? A תלמיד חכם. He's the one that has. So Tosafot פרעגט, there's a Gemara that says later on that if a person, a תלמיד חכם wants to get married, take along an עם הארץ to see the girl, cause cause a תלמיד חכם, he doesn't really understand what's nice and what's not, but an עם הארץ, he has a טביעת עין. So from there we see that an עם הארץ has a better טביעת עין than a תלמיד חכם, so how come only a תלמיד חכם you return בטביעת עין? So Tosafot answers, it's not that he has, a תלמיד חכם is better, a תלמיד חכם you trust! And an עם הארץ, you can't return בטביעת עין because because he's lying. A תלמיד חכם, if he says, \"I have a טביעת עין,\" you could return it, because if he says he has it, you could trust him, he's not lying. So every person doesn't know that type of טביעת עין, so it doesn't matter. Well, you can trust him. You could- you know it's obviously- So on a shidduch you don't trust ראיית עין of a person? You do! If everything else fits, she's a ירא שמים and everything. How about this part? Can't lose nothing with an עם הארץ. Even without Tosafot, it's no kashya. Huh? Even without Tosafot, it's no kashya. Because if he has a טביעת עין, he's a תלמיד חכם, and other things he doesn't have a טביעת עין. He has this on a טביעת עין to see if she's ראוי for him. So that's- No, no, no. There טביעת עין means a different pshat. טביעת עין means you could see if it's nice. That's a pshat also. So why does he have a טביעת עין, other things he doesn't have a טביעת עין over here, why he has a- Who? The am ha'aretz? The talmid chacham. In other other things, look and ask. In נשים, by a woman he doesn't have a טביעת עין. Yeah, he's looking at נשים, because he doesn't look at- Yeah, yeah. By an old by a woman, he's not רגיל in woman. He has no טביעת עין. But this thing is רגיל, that's why he says a טביעת עין, it's mine. I know it, it's mine, so it's a טביעת עין. Yeah. But if an am ha'aretz doesn't have a טביעת עין in this? You don't hear what I'm saying. No, but why wouldn't an am ha'aretz think a talmid chacham I see doesn't have a טביעת עין there, but why wouldn't an am ha'aretz have a טביעת עין in a מציאה? Just like you have a- Tosafos because, oh, you can believe him! But he has a טביעת עין in everything! In all kinds of things. So why don't you give him back the object? Because you don't trust. A hundred-dollar bill, if an an am ha'aretz doesn't know what a hundred-dollar bill is. Over here he's saying, \"This is my hundred-dollar bill because there's a סימן it was in his pocket for a few years and he got to know what it is.\" No, because you could trust him! It's all basic, because- Even without Tosafos's תירוץ. So, if you can't- It's another, it's another way of looking at it. What I'm saying is, by an am ha'aretz, he has a טביעת עין in everything. So a טביעת עין is no ראיה that he knows what this is, because he knows what a hundred-dollar bill looks like. He knows- And therefore, maybe he's lying! See? What? That's the bottom line! So maybe he's lying! He has a טביעת עין, but maybe he's lying. A talmid chacham, you know if he says- you're saying, you would trust him. Good, but the vort is that he's not lying. That's the whole bottom line. What else is it? Emet, yeah. I mean what's it? Pashut, that's the pshat. No, that's what, that's the whole vort. Tosafos says the difference between there and there: there we believe him, here we don't believe him. אמר רבי יוחנן, רבי יוחנן said: איזהו, פשוט- Is there a segulah about wearing turning turning your clothes the right way? Yes, correct. It's a segulah for memory, no? To put it the right way, yes. Shouldn't put it on backwards. אמר רבי יוחנן, רבי יוחנן said: איזהו תלמיד חכם שממנין אותו פרנס על הציבור? Who's the תלמיד חכם that you could appoint him as like a leader of the community? זה ששואלין אותו דבר הלכה בכל מקום, that if you ask him a דבר הלכה in any place, ואומרה, and he says. Any place you'll ask him, he'll know. The whole Gemara. ואפילו במסכת כלה, even Masechet Kallah, which is a small מסכת, and it's not even from the regular מסכתות, it's called from the ספרים חיצונים, it's outside מסכתות. And if he knows even that, that means this guy is a real, real תלמיד חכם and he deserves to be the leader. There's a teshuvah, we know, about this, of marrying a Kohen- Mhm. A בת כהן or something. Someone who would marry a בת כהן, they said he should be a תלמיד חכם. So the Rebbe, and it says, as long as he knows something, even if he only knows Masechet Kallah. So anybody who would marry a Kohen, the Rebbe would write, make sure to learn מסכת כלה. Now we know why he went for this. ואמר רבי יוחנן, רבי יוחנן says: sort of insulting. No, because the Gemara, the לשון, it says Masechet Kallah. Like that, so the Rebbe would make him learn Masechet Kallah. Rabbi Yochanan

says, איזהו תלמיד חכם שבני עירו מצווין לעשות לו מלאכתו? Who is a תלמיד חכם that the people have to do this his work for him? So it doesn't have to be a real תלמיד חכם of a deep style lamdan. זה שמניח חפציו ועוסק בחפצי שמים. He leaves over his business, and he works צרכי ציבור, he works for the community. So a guy like that, the community is obligated to do the work for him. Yeah, to support him. והני מילי למיטרח בריפתיה, it's only for if if he can't, because he's busy doing צרכי ציבור, he can't even make a living to have food on his table. For that, they have to take care of him. But if he could do that, אלא מאי he doesn't have extra, no, for extra you don't have to do. Mechuyav? No. Yeah, yeah, yeah. In fact it says, עוסק ב עוסק בצרכי ציבור is a higher madregah than תורתו אומנותו, than those who learn. That's why it says if both people, תורתו אומנותו, someone learns constantly he's patur from mitzvot. Because he's learning certain mitzvot. עוסק בצרכי ציבור is also patur. But it says nowadays there's no such a thing as תורתו אומנותו, everybody's chayav. But צרכי ציבור it says still shayach is now. But then it says, we say in דאווענען, עוסק בצרכי ציבור באמונה. You know if the guy is doing it b'emunah. תורתו אומנותו means like every second you learn, you don't stop a second. And mimela you can't even pause to daven, and even time of the Gemara it says only רבי שמעון בן יוחאי וחביריו, there was nobody really in that category. ואמר רבי יוחנן, רבי יוחנן says, איזהו תלמיד חכם, what's called a תלמיד חכם? כל ששואלין הימנו הלכה בכל מקום ואומרה. If you ask him in any halacha anywhere, he'll be able to answer. There's a vort here. That's a תלמיד חכם. What's a chacham? No, a chacham is if he tells you without asking. A תלמיד חכם waits till you ask him, and a chacham is a higher madregah. If he sees something that you have to know, he'll tell you. So that the vort the velt says it. כל ששואלין הימנו, but if you're not asking, he doesn't say. Chacham has to say. Anyway, Gemara asks למאי נפקא מינה? What's keen to know if he category of תלמיד חכם or not? למינויי עליה ציבורא, like we said before, is he deserving that we can make him a parnas on the ציבור? And he said like this: אי בחדא מסכתא, if he knows one masechet, anything you'll ask him in that one masechet he'll answer, באתריה, he's only deserving to be on his in his area to be as a parnas. אי בכולה תנויה, if he knows all of Mishnayot, in other words, even if he's learning one one masechet he could tell you in others, לריש מתיבתא, then he could be the head of a מתיבתא, then he could be the head of a yeshiva. Yeah, that's the that's the המשך of the priyer, that's the סדר הדורות, whatever. Zogt di Gemara vayter, אמר להו רב ינאי לבניה,

Rav Yanai said to his children: Bnei, my sons, my children, אל תקברוני לא בכלים לבנים ולא בכלים שחורים, don't bury me with white clothes, pure white, very white, and very black. Why not? לבנים, not with white, שמא לא אזכה, maybe I won't be zocheh to go to Gan Eden, I'll go to Gehinnom. In Gehinnom everyone is wearing black. And if I'll wear white, אהיה כחתן בין אבלים, I'll be like a chatan amongst avelim, because avelim there's avelut, it's darkness, and I'm going to be with white. שחורים, why shouldn't you bury me with black? שמא אזכה, maybe I will be zocheh and I'm going to be in גן עדן, והיה כאבל בין חתנים, so I'll be wearing black and amongst chatanim which are good. So what should you bury me with? אלא בכלים אוליירין הבאים ממדינת הים. Off-white, I guess that's what it is, something like all very off-white, so here if you're amongst black it looks similar, if you're amongst white it looks white, so mimela that's something. Huh? Doesn't stick out of the crowd, exactly. Wasn't there a Rosh Yeshiva by Rabbi Meir who didn't know מסכת Uktzin? He knew. The Rebbe learns he didn't know the עומק, the עיון. This just means he has to know Yeah, right, that's to answer questions, but the עיון he didn't. That's why they wanted to fire him. To be a talmid chacham you only have to know superficial? All the Mishnayot? Yeah. Yeah. Time of the Gemara it was like that. ואמר רבי יוחנן,

חייא בר אבא אמר רבי יוחנן, חייא בר אבא in the name of Rabbi Yochanan: יום כיפור שחל להיות בחול, יום כיפור is in the weekday, not שבת, מפסחין באגוזים, you're allowed to crack the nuts, ומפרכסין ברמונים, you're allowed to work out with the peel the pomegranate, מן המנחה ולמעלה, from Mincha means towards the evening, you're allowed to do it, even though it seems like you're preparing for later, but you're allowed to מפני עגמת נפש. Because otherwise you're hungry, and you know your mind that when the Kippur is over, first now it takes half an hour, six hours to peel the potatoes, we've got to do this, so mimela it's going to take time. So it makes you So in order to make you feel better now, you're allowed to do it. So מעיקר הדין, Shulchan Aruch says nowadays we don't do it, but me'ikar hadin you're allowed to. Lechorah there's a she'eilah, it's mechin! מכין, it's not a melacha, you didn't cook it. Opening a nut is a melacha? Is cracking a nut a melacha? No. No nolad? Nothing. Lubavitch doesn't crack nuts on Shabbos and Yom Tov. But it's only a Lubavitch minhag, because the Alter Rebbe says in the Siddur that it's a It might afterwards it becomes muktzeh. You might touch it, and it might fall between Some of the things will mix with the with the nut, and it might come to borer. The Alter Rebbe says, and he's Zohar, stay away, don't. So Lubavitch doesn't eat crack unless it's cracked from before, but there's no melacha in it. That's for the, like the Huh? Somebody's mashgiah in tweezers like half an hour sometimes. That's that's a whole other zach. That's on I it's מכין, but it's not מכין, because you're doing it, so it helps you now. Since you have עגמת נפש now, so anything that you do now, even though you're doing it for later, what's the reason why you're allowed to after Shabbos, after the meals to clean off the table? That's the halacha at the end? No, we'll see in the We have to finish this. Why Why could you feel You're You're making it ready that for next meal you'll be able to have it? No, because I want it now. I want it clean now, so it's for me. Why could you make your bed on Shabbos? Because it's nicer. You don't want it to be messed up, so it's for now. So the same thing here, you're allowed to. So why can't you wash your dishes on Shabbos? Huh? Why can't you wash your dishes on Shabbos? Because you could put it away and don't wash it, that you don't. I want a clean You want? It's not because you want it clean, I want it clean, because this, davka, it's a fact that now it's dirty, it's not nice. A person makes restrictions on how you're allowed to to be, and you can feel it's kavod. That's something else, that's a different thing, other יסודות, but like with the מכין. You can't mamash do it like you do the whole year. What? With a tumbler. The bed, like you make the bed, yeah. Yeah. You fold it under, and this, that you can't. Yeah, you shouldn't fold it under, and fold it. So So here also, you're allowed to, because it's for now, like some dishes you don't you don't have to wash it. But someone got a yes- a Shabbos, I remember talking, so someone asked me, there's a woman that I don't know, maybe it's his wife, or whoever the guy asked me, that she What's it called, OCD? What? OCD, yeah. She's OCD, that that she can't stand that the dishes are are dirty. It pashut bothers her, she can't sleep. So I said מעיקר הדין, she's allowed. If to her this means now she's having an עגמת נפש, now she's מעיקר הדין allowed. למשל Pesach, a lot of people a lot of people Pesach are meikel to wash dishes every meal during the day, because of gebroks. Because if you leave it, some people are machmir to do it. You have to wash, davka, the dishes. To wash, davka, wash it. Because it's not for later, it's because now you don't want gebroks, so here it's also allowed. Even with the, like you said, you're talking about stick, you know that it's if it's going to stick you can rinse it off. Okay, rinse, because it bothers you now. Not because it bothers, it's because it's going to stick. It's going to stick now, it's for now. The Beit Yehuda in By the Beit Yehuda, You have order, right? You could put it away if you want to put it away. It shouldn't be laying around, and you want to put it in the dishwasher, because you're allowed to put it away, it shouldn't lay around, but you can't make it with a seder, because that's preparing for that. But you can just stick them in, just like you can put it in some closet, you could put it in the dishwasher. But then you can't mesader it. So

you're using dishes for Shabbos for the next meal. No, that's okay. That's, for that you're allowed. For sure. That you're allowed. Also glasses, drinking cups, you're allowed. Because to to wash, yeah, even during Shabbos during the day. Why? Because it says לשון אין גבול לשתיה, something like that. Drinking, you never know, you want to take a drink later, this, but a meal, you only eat. Okay. Let's finish. דבי רב יהודה מקנבי כרבא. By Yehuda they would they would prepare the the the קרויט. The The vegetables. And No, the קרויט, no it's Cabbage. And the דבי רבא דדי כרתי. Then they would also peel the the כרתי the the carrots, or whatever. But כיוון דחזא דקא מחלפי, so when he saw what they're starting to do, they're starting to do it earlier also. Then he said אמר ליה, so he came and said, אתי איגרתא ממערבא, a letter came from ארץ ישראל, משמיה דרבי יוחנן דריכפת, אסירא אסיר. So, I got a letter that told us from now on it's asur. It was a lie, it wasn't true. You know, he got no letter. But in order to be able to they should be accepted, because they would tell, \"What do you mean now it's asur? You told me last year it's mutar.\" But he wanted to aser it, so he said, \"We got a letter from Rabbi Yochanan that it's asur.\" And they asered it, that's why in Shulchan Aruch nowadays you can't do it.

How you can give the example of opening nuts with a hammer, if you take the hammer to open nuts? Yeah, yeah.