make it happen. So why did he make a גזירת שמד? That's because they said it was שמד. They said you have to. The other guy who wrote the letter who said to them said that you have to and he wrote that since it's Muslims, it's Islam, it's not Christianity, you don't have to go mesiras nefesh. Who was right? It's a machloket. No, there you certainly don't have to. The she'elah whether you are even according to the Rambam. The Rambam says that also you don't have to. The machloket is pshat in these words of the Gemara. When the Gemara says that all aveirot is יעבור ואל יהרג. The Rambam learns ואל יהרג and you are not allowed to get killed. And the others learn יעבור ואל, don't get, you don't have to get killed. But if you do. But if you do, it's קדוש השם עליו. That's what we and they ask so many kushyot on the Rambam from so many stories in the Gemara where we find people went on mesiras nefesh on This is the story itself. The Gemara says that those that went on mesiras nefesh and it includes milah, milah one of the three aveirot? And it says that they those that they went, שמסרו ישראל עצמן עליו למיתה בשעת השמד כגון עבודה זרה ומילה. So so many re'ayot from the Gemara but l'poal the Rambam holds, ah? Let's go find all the Yemen. That's true. Now he's right. בשעת השמד is it's even even other aveirot you have to. The Rambam פסקנ’ט also. but What's called שמד? Yeah, yeah, yeah. Yeah, yeah. That's right. Okay, let's go weiter. We see we see most throughout history did not follow the Rambam. So many went on mesiras nefesh for other things also. So many went on mesiras nefesh. But this was going to wipe out the whole from Yemen, wasn't it? Yeah, yeah, yeah, yeah, yeah. It saved the whole the whole True, true, yeah. But there were people that went on mesiras nefesh because the tells so many stories of the חורבן בית המקדש how they went on mesiras nefesh, things that didn't have to. And they went. What is the different she'elah? They not only mesiras nefesh, they killed themselves. That's another she'elah the poskim talk about it. If you're allowed to go on mesiras nefesh, if a guy comes to you and he says, \"Eat chazir, if not, I'll kill you.\" The Rambam says you have to eat the chazir. Others say you're allowed to get killed. But are you allowed to kill yourself in order to prevent Not even for chazir, even for avodah zarah. Even to prevent if they come to you, tell you, \"Do avodah zarah, you have to get yourself killed. If not, I'll kill you, you're killed.\" But to to kill yourself, that's the she'elah. So, some the she'elah whether they did It could be finer since they were going to get killed anyway. But still, are you allowed to kill yourself? No. Okay.

Zogt the Gemara weiter, מאי שנא כנפי יונה דאמר ליה? Why, when he asked him what you have, why did he say, \"I have a dove?\" The גמרא answered, ולא אמר ליה שאר עופות, other birds. It says, משום דדמיא כנסת ישראל ליונה, are compared to a dove, שנאמר, it says כנפי יונה נחפה בכסף, like wings of a dove covered with silver ואברותיה בירקרק חרוץ, and the all the אברים everything else is covered with gold and this goes on the Yidden. מה יונה כנפיה זו, just like a dove כנפיה מגינות עליה, the wings protect it, אף ישראל מצות מגינות עליהן, so too the Yidden, the mitzvot protect them. Zogt the Gemara weiter, תניא, it's written a beraita The pasuk says זה א-לי ואנוהו This is my God and I will beautify him. How do you beautify God? השתאה לפניו במצות, do the mitzvot nice. It gives an example: עשה לפניו סוכה נאה, make a nice סוכה, לולב נאה, a nice לולב, שופר נאה, a nice שופר, ציצית נאה, nice ציצית, ספר תורה נאה, nice ספר תורה וכתוב בו לשמו בדיו נאה, when you write it, you write לשמו with nice ink, בקולמוס נאה, with a nice feather, בלבלר אומן, that this סופר should be a מומחה, וכורכו בשיראין נאין, and cover it around with nice שיראין is silk. So that's the peshat of ואנוהו. ואנוהו לשון נוי, nice. אבא שאול אומר, ואנוהו means something else. ואנוהו means הוי דומה לו, be like him. מה הוא חנון ורחום, אף אתה תהא חנון ורחום. Just like he's חנון, he's have pity, the Eibershter, you too. How does it fit with the words ואנוהו? What does it have to do with the word ואנוהו? Other places it says ובו תדבקון, connect yourself to Hashem. How do you connect to Hashem? So it says הדבק במידותיו, connect to his middot. מה הוא רחום, here it learns it out from a different pasuk, ואנוהו. So the mefarshim say ואנוהו is made up of two words. אני והוא. ואנוהו is אני והוא, I and him, be like him! And It's a good chap, no? Now

we're going to get into some of these medicines of these strange things. אמר Abaye, Abaye said אמרה לי אם, my mother said to me, and that wasn't his mother. It was his Nursemaid. nursemaid, the one that raised him, because his mother father died בשעת his mother was pregnant and his mother died as soon as he was born. He never saw his father nor his mother. So he had this lady who raised him and she he had a lot of derech eretz for her and she taught him a lot of things. And that's why he's called Abaye, Abaye is roshei teivot, the pasuk it says, אשר בך בך ירוחם יתום. That in you a yatom will get rachmanut. So since he was a yatom, they called him Abaye, אשר בך ירוחם יתום. Anyways, what was his real name? No, no. Nachmani. Nachmani. His real name was Nachmani. Why can't his real name be an acronym anyway? אשר בך ירוחם יתום. Yeah, אמרה לי אם, my mother told me, הני פלסתי דכולי כיבי, when you make these compresses, these compresses that they used to have for a medicine, for a person was sick and they used to put these plasters. So what you should do is this is the ingredients: שבע מנאי תרבא, seven, seven amounts of chelev, of fat, וחד קירא, and one, in other words, seven maybe proportion of of שעוה, of wax.

Rava אמר, Rava says, even in this he had to argue against Abaye. קירא, wax, וקולפא דשינא, and a certain sap of a certain tree. That's what you make it. This is a nursemaid's advice, right? וקולפא דשינא, yeah, and he argues. But they argue. Huh? For a makah, you have this a wound. Now, דרש רבא במחוזא. Rava came in מחוזא, in one of his derashot, he spilled the beans. He told them the secret of what the wound, what you do here. קרעו בני בנימין אספלניתייהו. So all the doctors there, family were doctors, tore their clothes. He took away their parnasah. Like this people would come to them, they would make him, no one knew what is there, they would make him up, the compresses, and they paid him. Now everyone knew what to do. אמר להו, so he said to them, שבקי לכו חדא, one thing I left, I didn't tell anybody and you still will know the secret and now you'll be able to to do it. דאמר שמואל, Shmuel said, Shmuel was a doctor, האי מאן דמשי אפיה ולא מנגיב ליה תובא, if somebody washes his face and doesn't dry it, נכתרא ליה חטפניסא, he's going to get blisters and pimples and his face is going to crack. מאי תקנתיה, so what's going to happen, what do you do, and this is a secret no one knew, דמשי תובא במיא דסלקא, let him wash a lot face with soup water of beets or תרדין. What's תרדין? Carrots? Spinach? I know it's No, חרדל is mustard, תרדין is, I don't know what's the name of this kind of a vegetable, yeah. Not a turnip? Leek, leek. Maybe תרדין is a leek. Because on Rosh Hashanah, I think it's I think it's, now he doesn't have English. I don't have English. זאגט די גמרא ווייטער תניא, it's stated in a beraisa:

אין טורפין יין ושמן לחולה בשבת. Person is sick, one of the cures that they used to have is mixing wine and oil together and to drink it, I guess, or whatever. So Shabbos, you're not allowed to do this. Why? Because since you're using it for a refuah, Shabbos, you're not allowed to take any refuot or make any refuot, even though there's no real issur. What's the issur of mixing? Not coloring? No, you can't take Yeah, not coloring. But because it's a gezeirah, if you're doing it for a refuah, we're afraid שחיקת סממנים, you're going to come and grind. Depends how sick you are. Well, it depends what kind of sickness. Any other sickness you're not allowed to, any For what? For whatever it is. That's, it's not for whatever, it depends for what. But אבר פנימי? You take for the inside, for the heart, for for the kidneys, for this, then kulei alma you're allowed. So he says you're not allowed to do this. אמר רבן שמעון בן אלעזר משום רבי מאיר, in the name of רבי מאיר, אף טורפין יין ושמן, you are allowed to do this. אמר רבי שמעון בן אלעזר, שמעון בן אלעזר tells a story: פעם אחת חש רבי מאיר במעיו, once רבי מאיר felt stomachache. Only once? וביקשנו לטרוף לו יין ושמן, and we wanted to make the wine and the oil mixed for him. Imagine, he is the one that says you're allowed, ולא הניחנו, he didn't let us. ואמרנו לו, so we said to him, דבריך יבטלו בחייך, even in your own lifetime, your own words should become בטל? In other words, you're you're you're going against your own words. אמר לנו, so he said to us, אף על פי שאני אומר כך, even though I say this, which it's מותר, וחברי אומרים כך, they say it's not מותר, מימי לא מלאני לבי לעבור על דברי חברי. Never in my life did I ever even think of going against my friends. They're machmir, I shouldn't be meikil, even though I hold you're allowed. Then the Gemara says, it doesn't mean that he said that people should be machmir. הוא ניהו דאחמיר אנפשיה, he's machmir on himself, אבל לכולי עלמא שרי, everyone else it's allowed. It's not a pshat that he said you're not allowed, that לפועל ממש he said, listen to them. He didn't say that. But he himself didn't want But didn't they pasken for the klal that you can't do it? You פסקן for the klal differently. Yeah, but there was a majority A cup of wine, take a cup of this. Could be good today, too: שמן ויין. Mix it and drink it. You mean you want us to start a new business? Could be. It's a write-off! It's a write-off. And the

fact is, from the fact that it says in the Gemara that you can't use it, because they might change the... the teva changed, the things are different. Coconut oil and organic red wine, you can't go wrong. I'm going to look it up on Google. Okay. אין עושין לה חלוק. What they used to do by a bris, cuz even nowadays when you do the bris, one of the most important parts by the bris is the bandage that you put on later. Cuz otherwise, if you don't put a bandage and you don't put it on properly, then it'll grow back, and it's So, the And that's the big the מומחה שאפט. The cutting is one thing, not so difficult because, especially if you have a shield, very easy to cut. The The פריעה is a little harder, but the putting on the bandage, that's what's So, what they used to do is they used to have a like a little a little חלוק is like a skirt, like a little shirt, little piece, and they used to, on Shabbos, make, not on Shabbos, but after the bris, they used to make a hole in it, put it on the אבר, and that and it would be tight, and that's That was like we do now with the plaster, with with with the Band-Aid, that's what they that's what they did then. So, the שאלה is, are you allowed to do this on Shabbos? Are you allowed to make the hole on Shabbos? Making a hole in a piece of cloth is asur, it's a melacha. So, on Shabbos, so the Mishnah is אין עושין לה. You're not allowed to do this. And according to the Rabbi' Eliezer, Rabbi' Eliezer דמילה, you're allowed to. אמר אביי, Abaye says, one piece of it, אמרה לי אם, my mother told me, האי חלוקא דינוקא, if you're going to put this on by a bris, נפניה לסיפתיה לעילא, what you should do is the the the edges, the edge of the piece of cloth has a lot of things sticking out. Now, that, if it's going to be touching the wound of the bris, what could happen? דילמא מדבק גירדא מיניה, a thread will get stuck, ופסיל ליה לכרושותא, it could harm him. So, what you do is, he says, you turn it inside out and have the the that part, the edges should go down and it shouldn't be on the on the wound. If you put it the other way, the regular way, then it'll be on it. We can do everything else. We can do everything else for milah, but we can't do this? How would we What else could this one particular we do? No, everything else you can't, either. It's דוחה שבת, so Only the milah. Rabbi' Eliezer holds that מכשירי מילה also. Hey Moe, you want eggs and toast? I saved you