Torah. Go to galut, even if it means to go to galut. Go to learn Torah. In other words, don't stay home. You have to go find yourself a place where you can learn Torah. ואל תאמר שהיא תבוא אחריך. Don't say she's going to come after you. The Torah is not going to come looking for you. You got to go look for the Torah. שחבריך יקיימוה בידיך. Don't say that the chaverim, they're going to get it back to you, because they're going to back you up. If you're going to forget, they'll back you. Don't say that. ואל בינתך אל תשען. And don't rely on your own sechel. \"I have, I know it now.\" Too bad, you could forget. The best re'iyah is from Rabbi Elazar ben Arach. Tanna, we learned: לא רבי נהוראי שמו. When it says here Rabbi Nehorai said this, it wasn't his name was not רבי נהוראי, אלא רבי נחמיה שמו. You should rely, yeah. Yeah, you should rely. But not on your own, not on yourself. Right. Yeah. We learned not that Rabbi Nehorai was his name, but that Rabbi Nechemia was his name. ואמרי לה, some say this was Rabbi Elazar ben Arach himself, that was his name. ולמה נקרא שמו רבי נהוראי? Why is he called Rabbi Nehorai? שמנהיר עיני חכמים בהלכה. He lit up the eyes of the chachamim in halacha. Because Nehorai from the word נהורא, נהורא in ארמית means light. Something it says on Rabbi Meir: לא רבי מאיר שמו אלא רבי נהוראי שמו, and the same thing, מאיר עיני חכמים בהלכה. I guess sometimes it's Rabbi Meir, sometimes it's Rabbi Elazar ben Arach. Nehorai, you see it goes on both. Rabbi Nehorai. Rabbi Nehorai. רבה בר בר חנה איקלע לפומבדיתא. רבה בר בר חנה happened to be in פומבדיתא. לא אזל לפרקיה דרב יהודה. He didn't come to the shiur of Rav Yehuda, Rav Yehuda. שדריה לארדכלא. So he sent a guard, somebody in charge, he sent him to bring him. אמר ליה, he said, זיל גרריה. Go, schlep him by his coat. Pull him by his coat and bring him. אזל גרריה, and he schlepped him by his coat and he brought him. אתא, he came. אשכחיה דקא דריש, so he heard Rav Yehuda was דרש'ענינג and is saying a din: אין מחזירין את השבר. If the bone on Shabbos, like somebody, goes out of its socket, out of its place, you can't bring it, put it back. אמר ליה, so Rabbah bar bar Chana said, הכי אמר רב חנא בגדתאה אמר שמואל. This is what Rav Chana Bagdata'ah said in the name of Shmuel: הלכה מחזירין את השבר, that you're allowed to do it on Shabbos. אמר ליה, so he said to him, הא חנא דידן והא שמואל דידן. Chana is ours and Shmuel is ours, they're all here, ולא שמיע לי. And I never heard this under their name. לאו בדינא גררתיך? So now, didn't I do right that I schlepped you? In other words, he would feel guilty that he brought him, he forced him to come, because if you wouldn't come, we wouldn't know the din. Because we thought a false din. As much as he's here, Shmuel and Chana Bagdata'ah, but we didn't hear it. Therefore, it's good that you came, so it's good that I schlepped you. In other words, he said, not good that I schlepped you, he said, לאו בדינא גררתיך? Didn't I bring you with the din? זאגט די Gemara weiter, תנו רבנן. Huh? No, not broken. Dislocated. Dislocated, yeah. Word is broken, in other words, broken out of its place. How would you say a broken bone? עצם נשברה or something. קילה is also called שבר. Yeah, but that's not what it means here. Not broken. Anything that is displaced. זאגט די Gemara תנו רבנן, the Rabbanan have learned: כתב המהלך תחת הצורה ותחת הדיוקנאות. If you

have a writing under a picture, or under a picture of a person or a picture of an animal, like you have sometimes people paint pictures and they write under it what it is, אסור לקרותו בשבת. You're not allowed to read it on Shabbos. Huh? The captions of the pictures. And the reason is, because if you're going to read this, you're going to come to read שטרי הדיוטות. שטרי הדיוטות means reading documents, some letters, you're not allowed to read on Shabbos. So you're not allowed to read this either. דיוקנא עצמה אף בחול אסור להסתכל בה. And the picture itself, you can't even look during the week, שנאמר: אל תפנו אל האלילים. Do not turn to the אלילים means the gods. But how does he דרש it לגבי this pictures? מאי תלמודא? What's the דרש? אמר רבי חנין: אל תפנו, אלילים means אל מדעתכם, anything that you made on your own. And the way Rashi טייטשט, it says, אל תעשו מדעת לבבכם ובחלול שלכם. אלילים מלשון חלולים. חלולים is from your hearts. Huh? Art. Yeah, yeah, but the חלול doesn't mean art. Something So, we're not allowed to look at art during the week? No, but it's meant if a picture, and it's a picture that shouldn't be made. חלול הלב kind of thing. Yeah, but here it doesn't even mean, what is חלול שלכם? חלול הלב, that's what it means, it's חלול הלב, it's from your heart. Well, this this halachah is is the bit for the captions, in Shabbos. Yeah, but it's the other part now. Well, when it says here pictures, it means the one that you're not allowed to look is when they're three-dimensional, and you could see them, they stick out, that you're not allowed to look at, yeah. In those days they had three-dimensional pictures? Not a picture, they made a a Bust, bust. Yeah, what's it called, a Sculpture. sculpture. In relief. Yeah. Comes out, which projects. Comes out, yeah. Wait, there were some that held that pictures are also asur. What? Why? When they started with the cameras, there was a lot of big machloket in the poskim if you're allowed to have pictures or not. I thought I thought you can't look at at at captions in a newspaper, but not pictures. Yeah, yeah, that's something else. Only if you have a taanit. You have what? Only if you don't have ta'anug. You have what? Some people say you can look at the newspaper, but it's an oneg Shabbos. Also the Shulchan Aruch, it says to read ספרי מלחמות, these stories about wars and so forth, it says if you enjoy it, you're allowed to read a little bit, it says. A little bit, not too much. Too much oneg Shabbos is also Says here according to the Meiri and others that it's to be the beauty of the art diverts your attention from from the service of avodat Hashem. Even in the weekdays? Yes, in the weekdays. One second.

One second. Somebody else's art? You can't No, it doesn't mean davka your own, it means from human beings. Doesn't make sense. What does that mean, you know? What you made, means people made. And so, adrabah, we look at it like nature in a sense, מה רבו מעשיך, it's also I know someone that, you know, she likes she likes to do art davka on Shabbos. Really? Cuz she enjoys it, and she's doing it oneg Shabbos. Oneg Shabbos. To her, actually That's comes to simchah, though. I know, enjoys it. She wakes up early in the morning, and, you know, like davka on Shabbos. That's not Shabbos. Berditchever וואלט געפאסט אזוי צו זאגן: Halvai, afilu a מחלל שבת, it's for their oneg Shabbos. So he looked at everything the other way. Had a guy with the wagon with the with the wheels That wasn't Shabbos, the oil. No, but the idea! There was a עגלון who didn't want to waste time davenen, so in the morning he had to smear, you know, tar or whatever on the wheels so it should go. So while he was doing that, he put on the tallit and tefillin and davent fresh. The Berditchever saw it, he says: \"Look, Aibershter, look what kind of people you have. That even while they're making their wheels, they're davenen!\" He didn't look at it that while you're davenen you're making wheels. Even if they're involved in other things, they're still connected to you. Right. Berdichever. אמר רבי יעקב בריה דבת יעקב.

Rabbi Yaakov, the son of the daughter of Yaakov. He's named they're both named the same thing? Grandfather. Grandfather. He's named after him. Yeah. Yeah, but why don't they give the name of the father? Maybe it was a goy. Now, or it was a goy, cause like what do we find, the daughter, the son of the daughter of Shmuel a lot of times? Because No, because she was captured, and she became pregnant from a goy. Oh, really? Yeah, that's why we say, they call him, he was an amora: the son of the daughter of Shmuel. So this must be something similar. And look what he says: כל שחברו נענש על ידו, anybody who that his friend, and another Yid gets punished because of him, אין מכניסין אותו במחיצתו של הקדוש ברוך הוא. Even though he didn't do anything wrong, that person deserves to be punished, but if you're the one to cause it, the Eibershter would not put you let you into His מחיצה. Well, what is as much someone has to be punished, one of the things you have to ask the Eibershter is I shouldn't be the keli, the צינור through which he will be punished. שלא ייענש שום אדם בסיבתי. בסיבתי, yeah. But there, it's even more. There, בסיבתי means that that I shouldn't be because someone hurt me, that's why he should be punished. So, I'm saying the klal, even if the person didn't hurt me, but if I am the shaliach through which the Eibershter punishes the guy, that's no good. The lashon is that you shouldn't be a a, how do you say it, רצועה לאלקא. רצועה לאלקא, yeah. Next to that? Why would they put the that's a little ז by the דבת יעקב? No, this this ז is not is not davka that like in the Gemara? No, ז here sometimes it's a תופסא. Yeah? See, Rashi This is he says, he says why he's called: משום שאביו לא היה הגון, לפיכך לא הזכירו. His father was not so good, that's why he didn't mention it. So here you have, but similar over there it was a goy, it was, it wasn't. Here you have somebody who was hurt by somebody, and not hurt him, somebody did something wrong, and he deserves to be punished, and now I'm going to be the one to bring that punishment to him. So the Eibershter doesn't like it. Don't seek the one to be the punishment. Not only because, let's say someone insulted me and he'll be punished, I shouldn't be that, that's the worst thing. That's what I'm, that's what it sounds like it's saying. No, it says that there's the oppressor and the victim. The victim says he's upset that he was hurt, yeah, and because of that, the oppressor then gets, suffers, because he, he suffered. That's, yeah, that's because your kefidah has an effect on him. This is even more. You shouldn't be the. The Gemara asks right away now. The Gemara goes into Nevuchadnetzar. Right, the Gemara, from where do we know this, where does it say such a thing? אלא אימא, you might say, משום דכתיב it says like this, this is by Achav. It says by Achav, ויאמר ה׳ מי יפתה את אחאב. Ahab was a question, should he go to war or not? He didn't know what to do. So he asked different nevi'im, they were all נביאי השקר, they all lied to him, and they said, \"Go to war, we are nevi'im, and you're going to succeed.\" Okay. The Eibershter wanted him to go to war and to get killed in war, he died in that war, because he was a rasha. But the pasuk says like this: ויאמר

ה׳ מי יפתה את אחאב ויעל ויפול ברמות גלעד. Who's going to be the one to convince Ahab to go to war, and then he'll fall, he'll die there? ויאמר זה בכה וזה אומר בכה, so then different malachim answered, \"I'll go, I'll go.\" Then ויצא הרוח ויעמד לפני ה׳ ויאמר, and then a ruach came and he said, \"אני אפתנו.\" A ruach said, \"I will.\" ויאמר and he said, \"אצא, I will go, והייתי רוח שקר בפי כל נביאיו.\" I'm going to be the one to this ruach, this neshamah came and said, \"I'm going to be the one to put false words into the nevi'im, the נביאי השקר, and they'll tell him that we say nevuah that you'll win.\" Who's this ruach? The Hashem sent. In a second we'll see. ויאמר and he said, ויאמר and he said, \"תפתה, you should convince him, וגם תוכל, תוכל you'll be able to, you'll succeed,\" Eibershter said, \"צא ועשה כן. Go ahead and do it.\" Amrinan we know, מאי רוח? Who is this ruach? אמר רבי יוחנן זו רוח של נבות. It's the ruach of Naboth, the neshamah of Naboth. Naboth was killed by Ahab. Why was he killed by Ahab? Because Ahab wanted the field, the area that he, that Naboth had, which was next to his palace, I guess, and he wanted to buy it from him, he didn't want to sell it, because it was good for, for the מירא, whatever, so he killed him. So that ruach, that neshamah of Naboth was the one that said, \"I'm going to go and tell him, and mimela he's going to win. I mean he's going to lose, he'll die.\" Now the question, why did the Eibershter say, \"צא ועשה כן, go out and do it\"? מאי צא, why did he say, \"Go out\"? אמר רב: צא ממחיצתי. Vadai that you're doing something and you're right, but because you're the one that's going to be the cause for him to die, then you get out, get away from my mechitzah, I don't want you. And that should be the re'iyah when it says here if a person is נענש על ידו, you are kicked out of the mechitzah of the Hakadosh Baruch Hu. So lichorah we see it from here. But the Gemara, no, maybe something else. ודילמא התם היינו טעמא, but there it's a different reason, not because of this. כתיב it says: דובר שקרים לא יכון לנגד עיני. The Eibershter doesn't like liars, and you caused a lie. That's why the Eibershter said that. Because revenge, how he got his revenge, huh? That's what he, revenge, yeah, yeah. Which is illegal, so to speak. These, these are goyim, right? Huh? No, Achav was a Yid. Navot? Navot also. So this, and this applies to Yidden, not, we're not talking. Goyim don't sit in מחיצתו של הקדוש ברוך הוא to begin with. So then the nevi'im who told him to go, they were not, nevi'ei sheker, yeah. But they, they heard it from, from lemalah? They didn't hear from lemalah, no, it's not from lemalah. How did they hear? What? He put it into their mind to say it. This ruach put into the mind of the nevi'ei sheker to say this. And they didn't have a nevuah, they just, they decided to say it, and why? They decided to say, \"We know that you're going to live, you're going to win the war.\" But did they have a choice? They were, this lying spirit was in their head, however, Yeah, in other words, that convinced them to say it. So, how did they know better? How would they not? We're not talking about them, maybe they were punished for this. The way the Gemara wants to say that he, the ruach was, not punished, but kicked out, because the ruach was the cause for him to be punished. How is one supposed to know? Okay, it's a good she'eilah. Yeah, that's a שאלה בכלל.

There are many stories of tzadikim. What's the pshat, the story of Reb' Mendele Horodoker that he's he's once, like about the Beit Yosef, there was a malach that learned with him. The Maggid, there was a Sefer Magid Meisharim, because the malach is a malach used to come and learn with him. So, like a malach came to R'' Mendele Haradaker and said, \"I want to teach you. I want to learn with you.\" So, R'' Mendele said, \"I can't learn with you unless I ask the Rebbe.\" And he said later that what gave him that idea, everything you have to ask. Because when he was a kid his mother died. So, he was adopted, not adopted, he had a stepmother. The stepmother was very mean. And she would give her children to eat. She would give him, but he would she would give him the smallest portion. And that sort of Once there was a פיינקאכן. A פיינקאכן was a scrambled egg that was made for the family. She wasn't home and he was hungry. So, he went over and took a piece. And he didn't take a bigger piece than she would give him. Anyway, he took. She came home. She says, \"Who gave you permission? You have to ask. Before you take, you have to ask.\" And she started beating him. So, that's what I am talking about by him that before anything you'd ask. So, and this n- fool came to him to say learn, so he has to ask. And he went to ask the Maggid. So, the Maggid said, \"If you'd learn with him at least, even one word, said, \"No.\" Said, \"Baruch Hashem,\" because this was from the צד הטומאה, from the sitra achra. And and good. So, the hacks and the tack he didn't know he had to ask. And the whole there are certain machshavot that come into tzadikim. They face Nachum star of Nachum Sharnbaler like he didn't know what to do with the money and stuck it. Then he came out to the decision, but otherwise tacky sometimes, I mean especially by big people like us. I mean even they go back to Avraham Avinu. When it it tell him to go go sacrifice your son, how does he know it's coming from you know? He knows, because he's a gas na ruler, you know. How does he know it's nevuah You know it. What's the she'eilah? I don't know. I mean, after No, what you're asking me, here there was no nevuah. But, these people did they And they knew there was no, they didn't they're liars. They knew they were they were Sure, they just said it because they keep sending them a shagas and cough. Who threw in the meshugas, this ruach. But, if you have a nevuah, oh that's what you ask, sure you know if it's a nevuah. Navi doesn't know if it's a nevuah from Hashem, Hashem. He didn't experience that, you know. But, they started out as nevi'im. They were nevi'im, and then they just out and out became No, they were נביאי שקר already. They weren't nevi'im. Or they were, maybe they were nevi'im and they and they and they What? Hide their nevuah.