Whatever. But the pasuk just says אל, it doesn't say לא. There is לא, when do you get malkot? When the Torah says when it's a lav, if the Torah says, \"don't do.\" The re- real word for not to do is לא. So if it says אל, so he holds we don't hold like that. We hold that לא, אל, פן, and and השמר השמר, פן, לא, ואל all lavin. And he asked, \"Do you get malkot for a lav that's of the word אל?\" מתקיף Rav Acha bar Yaakov, so Rav Acha bar Yaakov asked him back, \"No? אלא מעתה, if you say that you don't get malkot for a lav with the אל, כתיב it says אל תפנו אל האלילים, so do not turn to the אלילים. אלילים is a kind of me- magic. הכי נמי דלא לקי? You don't get malkot? What are you talking about? Everyone knows that you get malkot for אל. So, the Gemara says that Rav Yeivison, הכא קשיא. Rav Yeivison had a different kushya, not what we asked. When he asked a kushya, \"Why do you get malkot for תחומין?\" He asked a kushya like this, לאו שניתן לאזהרת מיתת בית דין הוא. כל לאו שניתן לאזהרת מיתת בית דין אין לוקין עליו. If you have a pasuk, it's a lav, and the lav also contains an issur which you get killed for, so even the part that you don't get killed for, which is included in that אי- issur, you don't get malkot for. Because בכלל, we don't get malkot and get killed for the er it's for the same thing. So, any lav which you get killed for, like say a person מחלל שבת, the Torah says לא תעשה כל מלאכה, it says לא. Usually get malkus. We say kam lei bid'rabah minei, and that comes derabbanan. We say אין לוקין, no, no, no, no. You don't kill somebody and give him malkus. So, a lav that includes מיתת בית דין, the איס- the chiyuv of getting killed, that lav you don't get malkus for. So, even if in that lav really is another pr- part which you don't get מיתת בית דין, that you don't get malkus for it. For the

same thing here, the פסוק, אל יצא איש ממקומו, which is the pasuk for the תחומין, also include not to carry. אל יצא means do not walk out with carrying something. So, since and for carrying, it's one of the ל״ט מלאכות. He gets killed for it. So, this is a lav which has מיתת בית דין. That's the kushya. How could you tell me you get malkus for the lav of תחומין? Because it's include this the פסוק אל יצא, but it is a לאו שיש בו שניתן לאזהרת מיתת בית דין, there's a מיתת בית דין here. And the din is כל לאו שניתן לאזהרת מיתת בית דין אין לוקין עליו. But why is it מיתת בית דין on on on תחומין with this Not on תחומין, on הוצאה. The same pasuk that learns teaches us תחומין according to this מ״ד. What's the pasuk? אל יצא איש ממקומו. So, there's another peshat there, יצא, don't carry out ממקומו. So, carrying is one of the ל״ט מלאכות, so for carrying you get killed, and that's in the same pasuk. So, the Gemara says אמר רב אשי, רב אשי says מי כתיב אל יוציא? אל יצא כתיב. It doesn't say אל יוציא which means don't carry out. So, he's trying to say that the pasuk does not include carrying. אל יצא כתיב. It says, \"Don't walk out.\" But uh? It's a machloket. No, where do we know that issur of carrying? So, the Gemara as we Building the Beit Hamikdash? Uh? Building the Beit Hamikdash. No, this has a special pasuk.

Tosafot asks, why does it need a pasuk? It was in the Mishkan when they made the Mishkan. But the Gemara has a pasuk, or this pasuk this is one of the פסוקים, אל יצא איש ממקומו, one is אל אל אל אמ by the by the נדבת המשכן. The pasuk says do not bring any more. So, the Gemara says why did he say, \"Don't bring\"? Because it was Shabbos, so you're not allowed to carry. So, there is different pasuk, and Tosafot asks why does this Why every other melachah we don't need a pasuk? There's only one other melachah that has a pasuk. לבעור. Fire? Fire, and that's a machloket. Why? לביוצא, לחלק, whatever, the reason for it. But otherwise, the ל״ט מלאכות don't have pasuk. And here, it says we have a pasuk not to carry. So, Tosafot answer because hotza'ah is a מלאכה גרועה. Hotza'ah is a שוואכע מלאכה, it's a very weak melachah, carrying. Carrying doesn't have the quality of what a melachah is, so if not for the pasuk, we wouldn't learn it out. He has the ma'aseh where people that carried eight המקושש. המקושש didn't carry. המקושש, they didn't get He didn't even study he didn't tied them together, gathered together, didn't even chop. So, but melachah-wise, carrying a מלאכה גרועה, so I've explained once when we were in Shabbos, because there is nothing that's happening there. There is no change. Every melachah is a change. When you write, before it wasn't the word wasn't written, now it's written. You cook, any melachah, there is something that you're changing, which is similar to Hashem creating the world. Hotzaah, you're just carrying it out from here to there. There is no change, it's change It's moving it. place. Place, but that's not changing the thing itself. Everything else is a change in the thing, not changing the place. So, so מלאכה גרועה, so we need a pasuk. So, the פעל we have a pasuk. So, or is this pasuk, or is another pasuk? אפריון, right? What's the pasuk before that? Uh? Uprooting, right? In that three, like this. Oh, that's true. Okay, zogt די Gemara weiter,

אמר רבי ירמיה בן אלעזר, רבי ירמיה בן אלעזר, a new perek now. Rabbi Yirmiyah ben Elazar says What's in the eiruv in the midbar? Uh? It was an eiruv in the midbar after מחנה מחנה ישראל, so so they could carry anywhere. Who says there was an eiruv? There wasn't an eiruv. They couldn't carry. The whole thing over there about someone in the midbar, no, then it's, no, the midbar is a כרמלית. לכתחילה מדאורייתא not asur. But not when the Yidden were in the midbar. The Gemara says, the Gemara has a setirah, in one place it says the midbar is a רשות הרבים, and one place says, that's what we learn out, a רשות הרבים, in one place it says it's a כרמלית, and the Gemara answers, this is when the Yidden were in the midbar, this is when the Yidden not in the midbar. When the Yidden were in the מדבר it was a רשות הרבים, because they had שישים ריבוא people there, and that was a מקום הילוכ... See, שישים ריבוא was already a limud that the Rashi and Tosafot learn, but the fact, a רשות הרבים, besides anything, has to be a מקום הילוך לרבים, a place where many people go. People don't go in the מדבר. בשעה that the יידן were there, that's where people went, so then Tosafot says, and Rashi also says that, because the inyan of it was six hundred thousand, so that was learned out it only takes six hundred thousand, but it was a, it was a רשות הרבים. Then what's the whole inyan of the, of the מחנה, of the מחנה in the מדבר that you couldn't put around strings, the limits of the מחנה ישראל, no? Techum we learn from there. The reason why the מחנה was only י״ב מיל, so you should be able to walk on Shabbos. That's something else, walking, but not carrying. They weren't allowed to carry.

אמר רבי ירמיה בן אלעזר, רבי ירמיה בן אלעזר said, דו פרצופין היו לו לאדם הראשון. Adam Harishon was created with two faces, which means he was a Siamese twin. One side was a זכר, he was a male, and the other side was a נקבה, Chava. Back or side by side? No, front to back. Front to back? שנאמר it says אחור וקדם צרתני, you created me front and back. No, no. Hermaphrodite, no, no. What does that mean? What does that mean? No, that's an אנדרוגינוס, no. No, no, a face, okay. Just with two faces. No, but that's just like two bodies. That would be one, the same body. That's נסירה! Rosh Hashanah of the Kabbalah is a נסירה. What's נסירה? נסירה is a cutting, no? So in Kabbalah we learn about the נסירה. Yeah, that's it. The whole body was... The whole body! They were two people, and they were stuck together, back-to-again back, and... Why did Hashem create them that way? Because that's what he wanted, why not? He wanted to create a man and a woman. He knew it was gonna, not gonna be that way. So you could ask everything! Why did he create everything in such a way? Why did he create a woman at all? So we could have the inyan of cutting, we needed the inyan of the cutting, it's very important, the נסירה. That's a machloket. Because it's not so pashut. This is what Rabbi Yirmiyah ben Elazar said. זאגט די Gemara ווייטער, כתיב it says in the פסוק ויבן השם אלוקים את הצלע. Hashem built the צלע. The צלע means his side. He took the side of Adam Harishon, and he built it into a woman. Okay.

What was the side that he made the woman? Rav and Shmuel, there's a machloket between Rav and Shmuel. חד אמר one says פרצוף. The צלע was a face, was a body. And when it says he built it means he cut it in half, and he took it, separated it. וחד אמר one says זנב, it was a tail. Hashem took the tail off, and from the tail he made Chava. פרעגט די Gemara, בשלמא למאן דאמר פרצוף, if you hold like the one that says there was a second face there, it doesn't even mean a face, a whole body, היינו דכתיב, now we understand the other פסוק, אחור וקדם צרתני, you created me front and back, the פרצוף. אלא למאן דאמר זנב, over the one that says it was a tail, מאי אחור וקדם צרתני, what does it mean front and back? You created me when it wasn't, there was no woman created then, there was a tail, after that he made a woman, so what did it mean you made me front and back? So די Gemara answers, כדרבא, the pshat according to this like Rava said. דאמר רבא, Rava said it doesn't mean front and back in creation, it means אחור למעשה בראשית, the end of the creation, אדם הראשון was the last thing to be created, וקדם לפורענות, but he was the first to be punished. תכלית... פרעגט די Gemara, what do we mean by that? בשלמא אחור למעשה בראשית, when you say that he was the end of the creation, we understand what that means, דלא איברי עד מעלי שבתא, he wasn't created till Friday! אלא קדם לפורענות מאי, where do we see that he was first for punishment? What about the things that were created בין השמשות, that's after? That's half-created. They're already kind of... No, it's not the real thing, it's certain like the mouth of the, of the donkey, that's not a creation of an object. The tongs that were made for the tongs... Yeah, but that's all because the things were there anyway, there were metziut, there were, there was wood, there was a wood maker created for the, for the axe. They were formed, formed, oh, that's the, that's the word, yeah. But what does it mean that he was first for punishment? Where do we see it? אילימא משום קללה, if you can say because he was cursed, after חטא עץ הדעת, he was cursed, so he was cursed first, that's not true! בתחילה נתקלל נחש, first the נחש was, the snake, ולבסוף נתקללה חוה, then חוה, ולבסוף נתקלל אדם, then אדם הראשון was cursed. So where was he seen that he was the first for punishment? אלא למבול, by the מבול, דכתיב it says, וימח את כל היקום אשר על פני האדמה, that the מבול erased, wiped out the whole... on the ground, מאדם עד בהמה, from man to animal, so man was mentioned first. Okay, so that's what it means, he died first thing. Then human, the human race, the human race. Fregt di Gemara another שאלה: בשלמא למאן דאמר פרצוף, if you hold it was a face, it was a form, היינו דכתיב, that's why it says וייצר, תרין יודין. It says one פסוק, וייצר, he created, and it says two יודין. Two יודין means as if the word יצר, creation, is twice. Why? Because he created two. אלא למאן דאמר זנב, if you hold it was only a tail, מאי וייצר? What is the פשט וייצר with two יודין, as if saying there's two יצרs? The Gemara says it means something else according to him, כדרבי Rabbi Shimon ben Pazi. דאמר רבי שמעון בן פזי, רבי שמעון בן פזי said: אוי לי מיוצרי, אוי לי מייצרי. The word yetzer could mean יוצר, which is the creation, it could mean yetzer hara. Oy vey to me whichever way, and the word וייצר is vey. Oy vey! If I listen to the Aibershter, I have a problem, the yetzer hara is going to get to me. If I listen to the yetzer hara, the Aibershter is going to get to me. Whichever way I do it, tayg nisht. דאס טייטש וייצר, ווי with two יודין, two יצרs, יוצר and יצר. די Gemara has another שאלה: בשלמא למאן דאמר פרצוף, if you hold it was a face, היינו דכתיב, then there's another פסוק, a clear פסוק: זכר ונקבה בראם, he created them male and female. It's a clear פסוק, so he made It fits the opinion that it was a male and a female like together. אלא למאן דאמר זנב, but if was a tail, מאי זכר ונקבה בראם? What does it mean he created זכר ונקבה? The Gemara answers, look at Rabbi Abahu. It comes to what Rabbi Abahu said. Rabbi Abahu רמי. Rabbi Abahu asked this שאלה. And I always say this, whenever it says the word רמי, the word רמי, sometimes it says תא שמע, תיובתא, מתיב, איבעיא, רמי means always a סתירה between two פסוקים. Contradiction in פסוקים is the word רמי. You have a סתירה. כתיב, here it says: זכר ונקבה בראם, he created them זכר ונקבה, obviously he created them together. וכתיב, another פסוק says: בצלם אלקים ברא אותו, he created him, so obviously only man was created first. So the Gemara answers and, sorry, Rabbi Abahu answers: בתחילה עלה במחשבה לברא שנים, first ד' wanted to make two, ולבסוף לא נברא אלא אחד, but בפועל the end was, according to this opinion, he only made one. So the one that holds that he takeh was two, this פסוק fits, he made two. But the one that holds that it's he only made one, he had in mind to make two, but בפועל he changed his mind and decided to make one. So he made one, but together, with the two together? No, no, no, no, no. He made with the tail. Only, yeah, only a tail. So he never made never made the two? Never made, according to this opinion. No, that opinion, it says that he made two, and takeh he says he made two. Other opinion says when it says he made זכר ונקבה, it doesn't mean he made זכר ונקבה, it means he had in mind to make זכר ונקבה. But before the separation, it would be one, even though they were together. No, but that's two פרצופים. We say du partzufim. Du partzufim, one one entity, I mean, one in the Yeah, but it's called זכר ונקבה, it's already two people. So what did they call צלע? Huh? The side. צלע. צלע is the side. But what do you mean he had in mind? That's the side. If the Eibershter had in mind, he doesn't do it? Huh? Who stopped him? No, the Gemara says azoy. Who stopped him? What is it, kids talk? Because it says צלע. צלע means the side, cause side could be anything. Who stopped him? Huh? Who stopped him? And, and the Eibershter wanted to create the world מידת הדין, and who stopped him from making מידת הדין? So ראה שאין העולם מתקיים. So, you know, that it's no, it's not מתקיים, it's not good to have two equals. You have to have a the man first. He saw that this thing ain't going to work if she's equal. Wait, so we always when you speak to women, you know, in this subject, you know, you always tell them they're equal. And that's why one of the things it says that the אייבערשטער created חוה from his side. That's צלע, it doesn't mean a rib, it means his side. Wasn't created from his foot, so he'll be the top and she's the the foot. She wasn't created on top of his from his head, that he's on top. She was created equal to him. You don't tell them this Gemara, she was created from his tail. That's the other opinion. That opinion is fine, but the other opinion that she was created from his tail, don't tell them that. Teach them סוף מעשה במחשבה תחילה. You should tell all, she's an answer. Nu, also דער אלטער רבי האט געזאגט: אַ ליגן טאָר מען נישט זאָגן, אָבער נישט אַלע מאָל דאַרף מען זאָגן דעם אמת. You don't always have to tell every, but everything to everybody. Teach them סוף מעשה במחשבה תחילה, it's fine. Huh? סוף מעשה במחשבה תחילה. Yeah, it was מחשבה תחילה. Should be equal, plus obviously she's better. If it was במחשבה תחילה, for sure she's better. No, במחשבה תחילה she was equal, to be two, not that she should be on top. Yeah, so. No, that's nissim, you're afraid to push it, give him a sh... Not because it's something you don't have to say, he didn't want to say because he says that happy to tell. He didn't believe in the nissim. He didn't believe in things like that, so. So, he didn't Like someone has the Previous Rebbe also, the melamed has the Previous Rebbe teaching when he taught his daughters. No, the Rabbi Rashab asked him, \"What are you going to teach him?\" So he also said, \"I'm not going to teach him things for little kids, mystic things, strange things.\" That's when he fired him! Just to make it go, that should be to emunah. But I'm saying not everything that that says you have to tell. Huh? The Alter Rebbe's מאסר. The Alter Rebbe's מאסר. That's what he's talking about? Yeah. Someone once came to the Rebbe, told this, said things that the Rebbe said you shouldn't say it. So he wrote to the Rebbe, \"But it's true.\" The Rebbe didn't even go into it. The Rebbe just said, this guy used to collect money for a מוסד. So the Rebbe said, \"Imagine you're going to come to a guy to collect money, it'll be an hour or two before Shabbos, and you have a gvir and he's sitting there smoking a cigar. And you know that he's probably going to smoke into Shabbos. And you're coming to collect money, you think it's it's a good idea to tell, 'You know, if you smoke a cigar on Shabbos, you get killed for it?' It's not going to listen to you anyway. So, you know what, you have to know where to say it, where not to say it, even though it's true. Not everything that is a true, it's a mitzvah to go out. You got to It's al derech how the Gemara says, כשם שמצוה לומר דבר הנשמע, כך מצוה שלא לומר דבר שאינו נשמע. Just

like a mitzvah to say things that it will be accepted, it's a mitzvah not to say if you know it's not going to be accepted. It's a מצוה סתם to Huh? Taka don't know. If you don't know, you don't, but if you assume, taka you don't. If you don't know, you have to say it. So, some women you could say it to, some only if you can. Is that the reason why women don't necessarily understand the Gemara? I don't know, could be. It's one of the things. But in חסידישע שפראך, what's the פשט אז אז מ' אז מ'איז לאמיר זאגן מקושר. Oh, no. Fine. Do you need the phone on your desk? Thanks.