argument whether when Adam and Chava were created, were they created back-to-back, like one creation in the beginning, or the other opinion says that he was created and he had a tail, and she became from his tail. And the Gemara brings different pesukim to prove each way and the Gemara answers it. Okay. A tail. Tail, not the rib. Something about the rib? Huh? צלע means the side. צלע also means the rib, so the People tie to the rib, look it. But Rashi says clearly צלע means the side. Doesn't mean a tail. No, side could be anything, so the Gemara says it means a tail. We're holding here in the middle of the inyan. בשלמא למאן דאמר פרצוף. Holding in the beginning of the פרק שני, ממש the beginning of the פרק שני. Beginning of the second פרק, נו? Look what's on top, פרק ראשון or פרק שני? Right. We're all in the middle, two lines from the wide lines, two lines on top of the wide lines. \"בשלמא למאן דאמר פרצוף\", the Gemara asks. מילא, if you hold that they were created two פרצופים, two faces, two people at the same time, היינו דכתיב, that's why it says \"ויסגר בשר תחתנה\", it says after Hashem made Chava, he put in the place of what it was, he put in flesh. Now, if you say it was a פרצוף, so it means he cut off a piece of him, so they had to replace it, so he had to make a back, he had to replace it. אלא למאן דאמר זנב, מאי ויסגר בשר תחתנה? If it was a tail, all he did cut off the tail, and he didn't have to replace it for anything. It was just took away the tail and made it into a woman.

אמר רב זביד, so Rav Zevid said, ואיתימא, some say it was Rav Yirmiyah, some say ואיתימא רב נחמן בר יצחק. Look before that. Here, here. אלא מאי, yes? אמר רב זביד ואיתימא רב נחמן בר יצחק, לא נצרכה אלא למקום חתך. What it means is the place where you cut, you know, when you cut off flesh, even if you're not replacing it with anything else, it's a piece sticking out. But that area has to be covered. The area where you cut, that's what it means. He put something there to cover it up. How about a backbone? Not if it was a tail. Was a tail? No, if you cut off, not the tail, cut off the Oh, then they have to add, then that's what it says. It says he put other stuff in the place. It makes sense, the Gemara, but if it's a tail, you didn't have to put anything in place, you just take away the tail and that's it. There's a scar. But the, but, but to make the the this place where he cut, you know, to make, he was like a plastic surgeon. Alright, the גמרא, בשלמא למאן דאמר זנב, if you hold it was a tail, היינו דכתיב, that's the pshat where it says \"ויבן\". It says he he built her. Now, if it was a tail, tail's not a person, so you had to take the tail, cut it off, and make it to a person. אלא למאן דאמר פרצוף, if it was a couple of face, מאי ויבן? Why does it say he built? All he did was cut them in half. They were Siamese twins, and he cut them in half. What does it mean he built? So the

Gemara says, and רב נחמן בר יצחק מאי ויבן? Rav Nachman bar Yitzchak says, no, no, ויבן, like Rav Shimon ben Menasya, comes from Rav Shimon ben, what to teach us what רב שמעון בן מנסיא says. דדרש רב שמעון בן מנסיא, רב שמעון בן מנסיא דרש like this: It says \"ויבן ה' אלקים את הצלע\", Hashem built the צלע. What does it mean built? מלמד, it teaches שקילעה הקב\"ה לחוה, השם braided her hair, ויביאה אל אדם הראשון, and he brought it to Adam Harishon. I guess braid is nice, he wanted Adam Harishon to see her nice, he braided her hair. So what does it got to do with the word ויבן? שכן בכרכי הים, קורין לקליעתא בנייתא. In far out cities, braiding is called building, or called בנייה, so when it says ויבן, it means he braided, that's what it means. That's why it costs so much, too. דבר אחר, other pshat, ויבן ה' אלקים, what does it mean Hashem built her? אמר רב חסדא, Rav Chisda said, ואיתימא, ואמרי לה, some say it was maskana, some say in a baraita: מלמד שבנאה הקב\"ה לחוה כבנין. כבנין אוצר. He built her like you built a a a storage place. What is it? מה

אוצר זה רחב מלמטה וקצר מלמעלה, a storage place is in the bottom it's wide, on top, the place where you put the stuff in is narrower, and you throw things, you know, at the bottom it gets wider, כדי לקבל את הפירות, so it should have enough place to receive the פירות. אף אשה רחבה מלמטה וקצרה מלמעלה, a woman also is wider on the bottom and narrower on top, כדי לקבל את הולד, to be able to hold the child. So on the bottom where the child is, the Aibershter especially made her wider. So he built her like a like a If he created, they created Adam, one side looked like a man, one side like a woman, and Hakadosh Baruch Hu cut off the side of a woman, so that's all of the genitals that a woman has to reproduce No, but here we're saying according to the other opinions. This is going according to the opinion that he that she wasn't his other side, that she was, he was, she was a tail, and then he made it from the tail. According to the other side when, the other opinion when he cut in half, he had a that was the woman's half that he cut off. Okay, now we're talking about the, I'm sorry, I made a mistake. If you cut off the woman's side. The woman's side was made with man and woman. Yeah. Cut off the woman's side, and then she had all of the female organs. Female, what do you call it, organs. Says ויביאה אל האדם, he brought her to Adam Harishon, he brought her. You know what it feels like, looks like? Like an unterfirer by the chatunah. So Gemara says, yes, מלמד שעשה הקדוש ברוך הוא שושבינות לאדם הראשון. That also Avraham the Aibershter became like the unterfirer, he brought the chatan to the kallah, the kallah to the chatan. Huh? Both of them, yes, but he made for both. I guess he he became a shushbin to bring it to Adam. מכאן from here we see לגדול שיעשה שיעשה שושבינות לקטן, that a gadol, a greater person could become a shushbin, an unterfirer to a smaller person. ולא ירע לו, he shouldn't feel bad. Because like this you could say, \"es past nisht.\" A chashuver Yid should become What, a unterfirer? He What, is he a shleper? Is he a Is he an escort guy to escort him to the chupah? Don't worry about it, the Eibershter did it, too. Then the Gemara asks, ולמאן דאמר פרצוף, according to the one that says that it was another face, that it means there were two two people back-to-back, הי מינייהו סגי ברישא?

Which way did they walk? Which which way did the Let's say he wanted to go here, she wanted to go the other way, so who walked? Which way did they walk? אמר רב נחמן בר יצחק מסתברא, makes sense, דדכורא סגי ברישא, that the man, the male was He went ahead. How long was the it was the metziut? Huh? How long was the metziut? A few hours. A few hours. Okay, but those few hours תניא, because it says לא יהלך אדם אחרי אשה בדרך, you shouldn't walk behind a woman in the way, ואפילו היא אשתו. Because if you walk behind a woman, you think about her. היה מהלך מנוח אחרי אשתו is a is a big chidush. One second, the Gemara's going to talk about it. נזדמנה לו על גשר, what happens if you're walking and you're meeting up with a woman and two people can't walk? You can't can't push her over. No, it doesn't mean push her into the water. Huh? The Adam had four feet? Yeah, yeah. So how is it how could he be walking behind her? Right, how could he be walking behind That's that's why the Gemara says mistabra. It's not a peshat that he's walking, the whole reason doesn't even fit, you can't see her either, the whole reason, it's just a remez. Mistabra, since you're not allowed to walk behind, מסתמא he didn't walk behind her, she walked behind him. Now it says if you come to a to a gesher, to a bridge, and you can't both walk, if you can't, she should go to the side. וכל העובר אחרי אשה בנהר, and especially if you pass in a river behind a woman, and when you go in the river you pick up the clothes, so you'll see her with her clothes off, undressed, picked up, so אין לו חלק לעולם הבא. A person looking, looks at that, he just has no חלק לעולם הבא. זאגט די גמרא ווייטער בהמשך to this ענין,

תנו רבנן המרצה מעות לאשה מידו לידה או מידה לידו, a person gives money to a woman from his hand to hers or from hers to his, בשביל שיסתכל בה, you're allowed to give, but if the reason is because he he wants to spend more time to look at her, so, you know, he says, \"Give me some change,\" and אפילו דומה למשה רבינו שקיבל תורה מהר סיני, even if he's so great like משה רבינו who received the Torah on הר סיני, לא ינקה מדינה של גיהנם, he will not be free from גיהנם, the din of גיהנם. So, about the women it's not like that, because by Shaul HaMelech they they they admired his horns because they wanted to look at him. Yeah. Woman not like that? Women are allowed. ועליו הכתוב אומר Where is the Where is the navi saying that? Yeah, cuz they wanted They wanted to talk just to look at him, yeah, because he was beautiful, handsome. ועליו הכתוב אומר, on a guy like this the pasuk says, יד ליד לא ינקה רע. If you give from hand to hand with a with a bad intention, he will not be clean from the evil. What's the evil? לא ינקה מדינה של גיהנם, he will not be clean from the din of Gehinnom. Tu B'Av Huh? Another woman, not with your wife. Well, yeah, another, not your wife, but in fact if your wife, you're not also, it says don't talk too much with women. ואפילו באשתו אמרו, קל וחומר באשת חבירו. Are you allowed to dance with her? Huh, you're allowed to. Yeah. Two questions.

How could somebody as great as Moshe Rabbeinu could could do such a thing? Doesn't mean he could. If he would. But if he would. The other is who looked at who at Tu B'Av? The men. They didn't look at them, they looked to get married. They didn't look at them to have hana'ah from looking at them. Lot of other things. That's why Yaakov Avinu, he had to he he was swearing how he should It's against the law. You can't marry a woman without looking at her first. אסור לאדם שיקדש את האשה עד שיראנה. You have to see her. You have to see her first. How does anyone know what Moshe Rabbeinu looked like? Huh? How does No, no one said Moshe Rabbeinu looked Someone as great as Moshe Rabbeinu and he looks at a woman will go to Gehinnom. No matter how No matter how holy you are, you could lose it all by doing this. That's what they're saying. Jeez. That's always told the story, you know, with the with the with the Chiddushei HaRim and the Kotzker. That's what I heard. Chiddushei HaRim and the Kotzker were going in the street and they saw, you know, a lady selling apples, and he wanted to buy some apples. So walked they walked over and he said, \"How much is the apples?\" So this lady answers to the Chiddushei HaRim, I don't know, three, five kopecks. It was too expensive, so he starts talking, he says, \"Why so expensive? Maybe a bit less.\" So he started like arguing with her. So the Kotzker turns out, \"Yirmiyahu!\" He was trying to save two kopecks. \"Yirmiyahu! אל תרבה שיחה עם אשה, nisht far tzvei kopikes!\" Don't don't talk too, you know, it's not worth two kopecks. Zogt di

Gemara אמר רב נחמן, Rav Nachman said, מנוח עם הארץ היה. Manoach was an am ha'aretz. Manoach, father of Shimshon HaGibor. שנאמר, it says, ויקם וילך מנוח אחרי אשתו. It says the whole story with the malach, that the malach came told him you're going to have a child. Then he got up and walked behind his wife. Had he known the halacha, had he known this Gemara, he wouldn't have done it, you can't walk behind your wife. How come Shimshon had Shimshon inherited some of this? No, he went אחרי עיניו. Even one's wife? Gemara says before, yeah, you shouldn't walk behind a woman, even behind your wife. מתקיף לה רב נחמן בר יצחק, רב נחמן בר יצחק asks, אלא מעתה, if that's what you're taytshing, when it says he went after her means behind her, מעתה גבי אלקנה, by Elkana, Elkana was a big tzadik, the father of Shmuel. דכתיב, it says, וילך אלקנה אחרי אשתו, he went after his wife. הכא נמי, you'll say the same thing? No, there for sure not. וגבי אלישע, דכתיב, it says, ויקם וילך אחריה, it says the the HaShunamis came to him crying that her son died and he sent Elisha he sent Gehazi and it didn't work. Anyway, then he himself went, so she went to the child, and he went after her. So, you're going to say it means also behind her? הכא נמי, if you're not allowed to, he definitely wouldn't do it. אלא, what does it mean there, after? הלך אחר דבריה ועצתה. He went after her words, you know, he followed what she said. And also by Elkanah he followed what Chana said. So maybe הכא נמי, אחרי דבריה ועצתה. So, here when it says by Manoach he went behind after his wife, how do you know it means behind his wife? So who says he's an am ha'aretz? Stam to stick am ha'aretz on a guy when it's not you have no ראיה. So lemaaseh you have two opinions here. So, one opinion says he was an am ha'aretz, but this asks a kashya, who says he was an am ha'aretz? אמר רב אשי, so Rav Ashi said, ולמאי דאמר רב נחמן מנוח עם הארץ היה, according to Rav Nachman, who says he is an am ha'aretz, so so far, what did we see was an am ha'aretz? He didn't know this halacha, so he's an am ha'aretz, he didn't know the din. So, he said I'm telling if if it's true that learning the pshat he went behind her, פשוט בגשמיות, not only did he didn't know הלכה, אפילו בי רב נמי לא קרי. He didn't even read pesukim, he didn't even know Chumash! Such a big am ha'aretz he was! Because in Chumash it says that you don't walk behind a woman. Where does it say? דכתיב, it says, ותקם רבקה ונערתיה, רבקה and her נערות, ותרכבנה על הגמלים ותלכנה אחרי האיש, that Rivka and her went after, behind Eliezer, behind the man, ולא לפני, not in front, so he shouldn't go behind them. So, a siman so in Chumash we see a woman a man should not go behind a woman. You think he was a goy? Eliezer was a canaanite. Eliezer was a good guy. Eliezer was was mekayem mitzvot. Yeah, he was a he was a Kena'ani, but he was a chayav b'mitzvot, not only that, he was a great guy, Eliezer. Had to show her the way back to to Avraham. Huh? Had to show her the way back. And he could have told him. See, I guess the ikar vort is what's the re'aya? Maybe it just happened. What's the re'aya that you have to What's the re'aya from Chumash that you're not allowed to walk? It just happened to be, that's how they went, he went ahead and they went behind. The fact that the Torah tells us, why does the Torah mention this? Big deal, he went behind. It should say, they got up and they went. They were עמו, it should have said, they went with the man, he was going back and they went with him. Since the Torah goes out of its way and to write they went behind him, the Torah is teaching us something, that this is the right way to do. Remember the sichah where where Eliezer is a hike on a higher madreigah than Yitzchak? Eliezer? No, that his nes was even higher than the other, because it was because of Yitzchak. What? Because the nes that happened by him was because of Yitzchak and Rivkah, and they're higher. That's the sichah. Eved Avraham is even a higher madreigah than No, it says in halachah, an eved has a ma'alah of an eved. It says Hakadosh Baruch Hu was more happy, loved more the repeated the ma'aseh of the of the אבות עבדי אבות more than the the banim. יפה שיחתן של עבדי אבות מתורתן של בנים. Is it is the is the is the nissim cuz he had the zechut the the zechut of Avraham, you know? That Eliezer which nissim are you talking about? This one, We're talking about that, That, yeah, that he was answered before the others. So that, the רבי explains why is it greater than even of Shlomo, even of Moshe? By Moshe it says as he was talking, it opened up the ground. By Shlomo Hamelech, as he was talking the Shechinah came down. And by him, it says, ויהי טרם כלה לדבר, before he even finished. He says, because this is noge'a to the marriage of Yitzchak and Rivkah, and that represents the giving of the Matan Torah, whatever, he goes and It's not his zechus, even though he was a great person, there's no question about that. He's called Damask, why is he called Damask Eliezer? דולה ומשקה מתורת רבו, yeah, he he spread Avraham Avinu's words. אמר רבי יוחנן, רבי יוחנן said, אחורי ארי ולא אחורי אשה. Walk behind a lion and don't walk behind a woman. אחרי אשה ולא אחרי עבודה זרה. He'd rather walk behind a woman than to walk behind avodah zarah. ואחרי עבודה זרה... What, avodah zarah walks around? What What kind of avodah zarah? A guy is carrying, yeah, a guy holding holding holding avodah zarah and walking. In those days, avodah zarah had such a power. In the Gemara's time, not really such a, but before that, such a power. It was just a ta'avah. It wasn't just a philosophy, you know, they believed in משוגעת. It was a ta'avah. So that's even worse than this. He's comparing adultery and avodah zarah, in a sense. Huh? He's comparing What? adultery and immorality and avodah zarah, which is worse. Yeah, avodah zarah is worse. In President, they say on President Street, there was a church. Not true. People say that, it's not true. Huh? Not true. What? They cross the street not to go near the church? Not true. I went behind him many times. He walked.

R'' Chodakov? R'' Chodakov? וויפיל מאל, איך בין געגאנגען. I was I was just one of the bachurim that was in charge. The Rebbe used to go Friday night, you had to always have two bachurim follow behind. Every time. Yeah, because he used to go late. The davenen was over, whatever, he used to go three hours later he used to go home. So they'd always have two bachurim. When he used to walk home in the weekdays also earlier, he had every day, but then when he started taking by car and he walked home Friday night, so there was always a bachur in charge to see to appoint who goes. Certain years I was in charge. And I myself went many times. Yeah, איך בין געגאנגען מיט אים. He didn't cross. The Rebbe did not cross. I didn't think they'd cross because goyim would make a big deal of it. It could be, yeah. ער איז נישט געגאנגען ער איז געגאנגען ביי די זעלבע. ער איז געגאנגען ביי די זעלבע. And he didn't Huh? On Brooklyn there's a church. No, because there's some don't walk by a church. They don't want to be near They don't want to be near near a church. I know, it's not an issur, but some some do that. Some have a minhag to say spit, some have a minhag to say when you walk by a church you say שקץ תשקצנו ותעב תתעבנו כי חרם הוא. You say that pasuk. Yeah, so some have that minhag. No, Rabbi' Hodakov when he used to go home he used to cross the street. But when he went, a lot of times he used to walk with the Rebbe. Not Friday night, but before that the Rebbe used to go home at night, before they started driving him, so he used to walk with Rabbi' Hodakov. I also went many times behind, so then he walked together. But Did he cross the street? No. But when he walked himself, they say that, I never followed him. Rabbi' Hodakov was the ultimate of kavod because he wanted to be separate from the goyim, Rabbi' Hodakov? That's what he did. No, he's saying Rabbi Rabbi' Hodakov, not the Rebbe, his secretary Rabbi' Hodakov. Anyway, it says, so you shouldn't go behind עבודה זרה, ולא אחרי עבודה זרה ולא אחרי בית הכנסת בשעה שמתפללין. The worst thing is going behind the shul when they're davenen, because what's happening then? People think that you're bedavka not coming into the shul. A person shows he's not coming into the shul, that's the worst, פירש מן הצבור. But this din is only if there's only one entrance, but if there's two entrances, then you say, well, I went for the other entrance, I'm going then there's no, but it's if a way that seems to be that you're not going to shul, that's No, the worst thing is as a פירש מן הצבור, because if you're not part of the tzibur, then yeah, then But when we have a shiur like this, and people don't pay attention, and they have like a shmoos, isn't that isn't that דבר ה' בזה? You can get louder from one to the other. I have nothing to answer. What did you answer? You can say it again louder if you want. Okay, we'll move on now. Actually, there was a man here two-three weeks ago, I saw he was, well, a guest. So

when we sat down to learn, he walked over, gave a look, and he sat down by himself. After Maariv, he comes over to me, he says, \"I have to ask mechilah for not sitting down by the shiur. I came over to look and I saw it wasn't an inyan I was involved in, so I'm in the middle of learning something else, so I sat down, so I have to ask mechilah.\" I was thinking, a guy a stranger comes in, this, and he feels he has to, על פי he wants to learn a different inyan, fine, but he feels that he has to ask mechilah from the shiur. Who was that, by the red table? I don't remember. He came in once, I only saw him once here. I heard, I saw him when he asked you. Huh? I saw him when he asked you. Oh, you already saw it, yeah? He came over to me, he said, \"So I want to ask you mechilah.\" After the Gemara was finished? Yes. No, but he came over over here, he stood, he gave a look down, then he sat down over there. And later, after Maariv, he comes over, \"I have to ask you mechilah for not sitting down because there's a shiur, you should sit down, but I looked, you're learning something else.\" He's Jewish? Yeah, Yidelekh. That was, I was very impressed with it. Yeah. So you forgive him? Huh? Not everything that individuals do individuals do right. That's what you got to know.

ואמר רבי ירמיה בר אבא, רבי ירמיה בר אבא said, we've got another few lines, כל העובר... כל אותן שנים שהיה אדם הראשון בנידוי, as those years that Adam Harishon was in cherem after there was חטא עץ הדעת, huh? Who says? Rabbi Yirmiyah ben Elazar. הוליד רוחין ושידין ולילין. He gave birth to שידים. שנאמר, it says, ויחי אדם שלשים ומאת שנה ויולד בדמותו כצלמו. He was 130 years old, and he gave birth to somebody who was in his image. מכלל the ראיה, עד הנה לא כצלמו, the ראיה, until now he gave birth to people, things which were not in his image. מיתיבי, asks a קשיא, רבי מאיר אומר, it said that Rabbi Meir says, אדם הראשון חסיד גדול היה. Adam Harishon was a big chassid. Where what do we see? Chassid means he was a tzaddik, the title of chassid is even greater than tzaddik. כיון שראה שנקנסה מיתה על ידו, when he saw, he realized that מיתה came to the world because of him. That's how terrible his aveirah was. ישב בתענית מאה ושלשים שנה, he fasted for 130 years. ופירש מן האשה מאה ושלשים שנה, and he stayed away from his wife for 130 years, in other words he didn't have relations. Huh? How did he give birth? To what? To the שידים?

That's the Gemara's kashya, no? That's what the Gemara is asking. One second. If he had לילין, שידים, the Gemara says gave birth to שידים, yeah, רוחין, לילין ושידין. שידין ולילין. Because he dropped the seed. That's what the Gemara is going to say, the Gemara is going to answer: והעלה זרזי תאנים על בשרו, and he got like blisters on his flesh מאה ושלשים, for 130 years. In other words, he fasted, he didn't have relations even with his wife, so how do you say that he had this? The Gemara answers, but it's still שפיר, כי קאמרינן, בשכבת זרע דחזא לאונסיה. It's the זרע that he saw באונס, and that turned into שידים. They picked it up. That could happen even if he's married, too. That's before. Yeah. That's not this. That's this. I thought it said he had relations with that before. Chava, it says he had with Lilith, yeah, but this is something else. This is he didn't have relations, but they took. And it's possible to take zera even without relations and to have child like like Ben Sira. Ben Sira was the son of Jeremiah in the water, in the Scientific. Technically, you would do it bichvanah, but even without this, Who put who put him in cherem? The Aibershter. Yeah. And and he split him from Chava, it wasn't his choice. Well, according to here, this Gemara holds that it's his choice. Yeah, he he himself פירש מן האשה.

That's why he did nicely with to have Cain and and Seth. Yeah, Cain and Seth. She had nothing She had nothing to say about it? Who? She. Oh, she probably did teshuvah also, 130 years? She she did teshuvah also. She should have done a bigger teshuvah. A bigger teshuvah, yeah. Yeah, and maybe she did. We don't know, like teshuvah. So, anybody that she was with, did that? But we don't find by her teshuvah. Although he did