Yeah. But if you hold אין תחומין, if you hold there is no איסור תחומין to go למעלה מעשרה, so why can't משיח come on שבת? ממילא if there is איסור תחומין, משיח can't come, והא ראיה, He's definitely a person, but he's coming he could go בדרך נס, let's call it. So the גמרא says, שאני התם, there is a different reason. Because אמר, the פסוק says, הנה אנכי שולח לכם את אליהו הנביא לפני בוא יום ה׳, that משיח can't come because if משיח would be coming today, אליהו הנביא would have come yesterday. והא לא אתא אליהו מאתמול. Comes שבת, yesterday אליהו didn't come. אליהו didn't come, so we know for sure משיח is not coming today. So the reason is not because משיח can't come, באמת maybe there is no איסור תחומין. And בעצם מצד הדין of coming, משיח could come even on שבת. But we know if it comes שבת, משיח isn't here, and אליהו wasn't here yesterday, we know he's not going to come. So the גמרא: אי הכי, בחול נמי. Every which is also כל יומא ויומא לשתרי. Every day you should be able to drink wine because we know for sure משיח is not coming today, דהא לא אתא אליהו מאתמול, because אליהו didn't come yesterday.

אלא מאי, why can't you drink? Because maybe he did come and you don't know about it. אלא אמרינן לבית דין הגדול אזיל, maybe he came to the בית דין הגדול. And ממילא we don't know about it yet, so maybe he's טאקע was here. So הכא נמי נימא לבית דין הגדול אזיל, so same thing with שבת! What are we saying, you can't, we know for sure he's not coming on שבת because he didn't come אליהו didn't come Friday. Maybe he did come! Maybe he came to בית דין הגדול? No, sometimes בית דין הגדול means גדול שבדור. Doesn't mean בית דין הגדול, סנהדרין. Now, sometimes it's possible, but doesn't mean that. It means a בית דין הגדול means the greatest בית דין of the generation. Sometimes some people hold, למשל the the רי״ף, it says, no not 70, the biggest בית דין. The רי״ף blew שופר in his בית דין ראש השנה שחל להיות בשבת. איי, says, because ראש השנה בשבת they don't blow, the only place it says you blow is in in בית המקדש and in בית דין הגדול. He טייטשט בית דין הגדול means בית דין הגדול שבדור. And he knew that his בית דין was the בית דין הגדול שבדור. Huh? Oh, because it was the בית דין הגדול, I mean he was the top person in his generation. But yeah, he was part of the בית דין, he was that's the highest בית דין. After that came the רב who says that he thinks he has no ראיה to it, the ליקוטי רב״ן? That he was מקדש החודש על פי ראיה. The רי״ף. That would make this חודש based on on עדות. Huh? Fez, Morocco. What did you say? Yeah, how could we say משיח could come now everyday, he can't come now everyday because אליהו has to come the day before. אליהו has to come the day before. The only thing is in הלכה we don't find that. The

רמב״ם when he talks about משיח, he doesn't mention a word about אליהו הנביא coming before. He talks about אליהו הנביא is coming to straighten out the the the שבטים, and but he doesn't mention about him coming before. Obviously in הלכה that that would this is all what's going to happen, but the רמב״ם only brings what must happen. Whatever is in הלכה that has to be, then there's so many other things, מדרשים, things which could happen, not happen, it could be בפועל, not בפועל. So obviously we don't פסקן ממש that אליהו הנביא has to come before. Coming before, even though there's a פסוק, אנכי שולח לכם את אליהו הנביא לפני בוא יום ה׳. שאלה, will he come before, no, the רמב״ם does talk will he come before משיח, after משיח, but not as being מבשר הגאולה. He talks about him coming and being, yeah, but to be מבשר הגאולה? No, here it's טאקע טייטש that this is not being מבשר הגאולה. You're going to come לפני ביום, what's ביום? ביום could be the day after he came, and this is the day before to save Whatever, different פשטים. ינון ינון ואליה. Huh? ינון ואליה, אני שולח. Yeah, that's the פסוק, yeah, הנה אנכי שולח, yeah. ינון ואליה. What's ינון? ינון, השם של משיח, ינון. Oh, ינון, yeah, yeah. Yeah, it's one of the names. Yeah. So לכאורה, אי הכי, so what's our answer why can't he come on שבת? Not because תחומין. Maybe he could come on שבת, but because אליהו didn't come the day before. איי in the weekdays, we also know, say, \"No, maybe he did come.\" Same as שבת also, maybe he did come. So the גמרא answers it's a different reason. כבר מובטח להם לישראל, we have a הבטחה, שאין אליהו בא לא בערבי שבתות ולא בערבי ימים טובים מפני הטורח. That

אליהו is not going to come, not because of an איסור is, because it's going to make it very hard on us. Imagine אליהו comes on Friday, you've got to prepare for שבת, in the middle of cooking the טשאלנט and this, and פתאום אליהו comes, going to מבלבל everything, because it will make it very hard. So קסבר, we thought, מידי דאליהו לא אתי, משיח נמי לא אתי במעלי שבתא, נמי במעלי שבתא לא אתי. So ממילא, just like אליהו הנביא can't come ערב יום טוב and ערב שבת, why? Because it's going to be too much bother, משיח also can't come ערב יום טוב and ערב שבת. משיח נמי לא אתי. Okay, so ממילא, so you know הנביא won't come Friday, and משיח won't come Friday, and משיח won't come שבת. But the גמרא asks, ובמעלי שבתא לשתרי? So Friday he can't come, but he could come on Thursday. So if he didn't come on Thursday, so Friday you should be able to should משיח משיח, you should think maybe משיח will come. So how could you drink wine then? Oh, you know אליהו is not coming on Friday. Yeah. Erev שבת. Erev שבת, so Yeah. You could drink on on Friday. Yeah. No, so the גמרא is no, this is not a קשיא. The גמרא is just saying we think that just like אליהו is not going, משיח won't come. Yeah. So the גמרא asks like why why not Friday? The גמרא answers, אליהו לא אתי, משיח אתי. אליהו can't come on Friday, but משיח could. Why? איי, there's a טרחא? So, כיוון דאתי משיח, עבדים משעבדי להו לישראל. When אליהו will come, we'll still be in גלות, so we'll still have to work and we'll still have to do everything. So ממילא, and אליהו comes, it's not like, \"I came in when they're working.\" But משיח will come. It's like when משיח will come, automatically, we'll have so many עבדים, so there will be no טרחא. אדרבה, they'll they'll help. What? We're going to have to get start getting ready to go. Middle of preparing for שבת, it's start getting ready to go. And מסתמא, חוץ מזה, probably as soon as אליהו הנביא comes, everyone will start saying לחיים. No question about it. Okay, you know the חילוק between a חסיד and a מתנגד? That they're going to hear that משיח משיח is coming. What's the מתנגד going to do? So, it's not פלפול, you know, משיח is coming. You got to tell him. So, he'll sit down and start working, and he'll prepare a פלפול. The חסידים, will משיח come? משיח is coming, hurry, let's drink a משקה. When משיח will come, then the מתנגד will come over to him and say, \"You know, you're coming, and I'll give you I'll tell you over a חידוש and like this. But, you see, it's I didn't get a chance. I didn't have so much time to prepare, because it just started yesterday till now, so that's why my my פלפול is not so good.\" And the חסידים will come with the bottle of משקה, and it'll be a drop left. He said, \"We were waiting you so long, if you could come a little later, you wouldn't even have this. We were so ready for you so long that we try started drinking a while ago.\" The מתנגד said, \"I didn't I didn't expect you, then all of a sudden you came and Zogt the גמרא weiter, תניא, it shteyt in a ברייתא, שפופרת היתה לו לרבן גמליאל. רבן גמליאל

had a microscope. Telescope. Telescope, oh. What's the difference? Look like this, oh, telescope, yeah. Had a telescope, with a pipe, שהיה מביט וצופה בה אלפיים אמה ביבשה. He could see 2,000 אמה, so he could look, until he sees the end, he knows that's the תחום שבת. That תחום שבת is to him, he could see with this with his telescope. Yeah, a telescope with a span, that only went to 2,000 feet, 2,000 אמה. וכנגדו, אלפיים אמה בים. And in ים also. I know in ים is not the same חשבונות, but if he saw whatever he saw in the ים the same as he saw in the יבשה, so since in the יבשה, he knew it was 2,000 אמה, so in the ים, it's 2,000 אמה. Then the גמרא says like, הרוצה לידע כמה עומקה של גיא. גיא Want to know how deep in the water, how deep down it goes? Maybe bring this telescope ומביט בה, look at it in the normal יבשה. וידע כמה עומקה של גיא. If you look and you see how far you could see, if you take this telescope and let's say your telescope could see 1,000 אמה, and then you look down, use the same telescope and look down, and the end that you'll see there, you'll understand, is whatever amount that you can see. Down there, it's hard to measure. Here, you could see. That's, if you see let's say, till that tree, then take a walk into that tree. So, how much could you see with this telescope? 1,000 אמה. Then you look down, whatever you see the end, you know there's 1,000 אמה, because you figured it out from the from the dry land. But you look at the dry land, and this goes as far as you could see. But, you don't know how far that is. Now, you found you figured it out. You see the telescope sees till that end. Go measure till that end, and you'll see it's 1,000 אמה. So, you go down in there and you see a 1,000, you know that the telescope is 1,000 אמה. Now Now you take it, look down. So he טאקע says that you got to move a little bit back. רש״ש makes the גאנצע חשבונות, but the point is this. And then you take the selfsame telescope and look down. And you see nothing, everything Well, you, no, you could see, you see the water, you see the fish, I know what you see. And the furthest you could see, you know how far is that? A thousand. So this was a thousand if this could see a thousand, you know it's a thousand. But the רש״ש says you gotta step back, with the, with the, it doesn't count because because the water is different is Yeah. How do you know how deep the water is? Telescope could, I don't know actually what it means. Telescope can only see a thousand אמות, it's ridiculous. No, they're not not not our telescopes. I guess it was a regular pipe. That is a hollow tube. It's a hollow tube with no glass. Right, it wasn't with glass. It wasn't like now. It's a tube, it's a pipe. That's all it is. And But he's saying you could see as far as a clear as a clear day shows, but the problem is then things look like ants. Yeah, but the size The surface size, yeah. Not just in a second. You just take a tube and look, I mean, the whole, the whole thing is Certain telescopes are range finders. So they set it at a certain distance. Yeah, those days they didn't have those type of telescopes. Yeah, הרוצה לידע כמה גובהו של דקל, next one. You want to see a palm tree, a very tall one, you want to know how high it is, and you can't climb up, and you want to know how high it is, what do you do? Figure out, figure out the חשבון, what do you do? Oh! ימדוד, ימדוד the the, skimosi goes out, בצלו, בצלו כקומתו? Do like this: measure your height, and then measure how much is your shadow, and you'll see the proportion of your height to your shadow. Then measure the shadow of the tree, and you'll have the same proportion, and you'll know how high the tree is. וידע כמה גובהו של דקל, you'll see how high the tree is. הרוצה שלא תשרה חיה בצל קברו, if you

want a חיה should not come and rest in the צל, in the shadow of your קבר, because when you put up a מצבה, it makes a shadow, shade. And animals, when it's hot, try to go into shade. So they're going to come around your קבר. And then they're they're going to be around there, they're going to smell the body, so they're going to dig, and they're going to try to, they're going to eat you up. So how do you do to get rid that they don't come? So how should you put this? So ינעוץ קנה בארבע שעות ביום, put a stick in the area, let's say where you expect to be buried, put a stick in four hours of the day, ויראה להיכן צלו נוטה, and then you'll see which way the צל goes. That time, the צל is the coolest. So if you put the צל the stick that way, the חיות won't come the חיות Won't come, it gets shade. Won't come, it's the coolest time, they won't come to look for the shade. Won't come because of the colder time. And that, and according into the same משפעה לכאן ומשפעה לכאן, and according to that proportion, I don't know exactly how it works, you make it turn so that these hours the shades won't won't do them good. I, later on, in the other hours, if it's wrong way the sha the shadow will be there, but it's going to be already too hot for them, they're going to be not דראנג זיך around. They only דראנג זיך around when it's cooler. So you make at that time there shouldn't be shade. Whatever it is, if they owe no shade. Change with the time of year, too. Uh? Time of the year... Yeah. So they leave it for both sides. Not only when you're going to be buried. Not only then, but later on, also. Not only when you're buried. Nowadays, that time they didn't. Actually, those מצבות, like רש״י said, not even a stone מצבה. It's a בערגעל, it's like a mountain of sand. They make a big mountain of sand. So you got to make it in so that the חיות will not like that sha shade, and they won't come, and later they also won't come, ממילא, they won't dig you up. יא, אינטערעסאנטע ענינים. זאגט די גמרא weiter, אמר רב יהודה אמר רב, או מיתיבי מברייתא, שחוזרין בכלי זיינן, בכלי זיינן למקומן. Okay, we're talking still back to the ענין can you walk תחומים. So there's a דין like this, if a person, if if אידן had to go out of the תחום שבת to fight with the גוים, גוים attacked and you have to go fight, you're allowed to come back. And it says you're allowed to come back למקומן. Now, one place it says wherever they land up being, and when they're ready to come back they could only walk 2,000 אמות back, that's all. But they can't walk more than 2,000 אמה. In other words, the חכמים gave, even though, because the דין is like this: if a person walks out of the תחום on שבת, you're stuck. You can't go anywhere, you can't move. You can only be within your ד׳ אמות, you cannot move anywhere. But in this case where they went for this reason, the חכמים said you can walk 2,000 אמה. Another ברייתא says that you could walk you could go back למקומן, you can go back to your place where you started. So it's a סתירה. The גמרא says it doesn't mean you could walk back all the way, what it means is שחוזרין בכלי זיינן למקומן, you could take the כלי זיין, I mean this ammunition, the the arms that you took, you could bring them back with you, even though you're carrying, you could bring it back with you. What's the חידוש? Because תניא, it says in a ברייתא: בראשונה היו מניחין כלי זיינן בבית הסמוך לחומה. What they used to do if they ever came out to fight for the גוים, and they had to enter back into the city, they wouldn't carry it with them. They would come to the end by the wall, and they had to leave it there, they couldn't carry it any further. פעם אחת הכירו בהם אויבים, so once happened that an enemy enemies saw them, ורדפו אחריהם, so they started chasing the יידן, ונכנסו ליטול כלי זיינן, so they went into this hut, little הייזקעלע by the חומה to get their ammunition, ונכנסו אויבים אחריהם, so the enemy followed them, דחקו זה את זה, so they started panicking, and they started squishing, pushing each other, והרגו זה את זה, they killed each other יתר ממה שהרגו אויבים, more than the גוים killed them. באותה שעה התקינו, then they made a תקנה, שיהו חוזרין בכלי זיינן למקומן, that you're allowed to when you come back you're allowed to take your arms back all the way to the place where you started. That's the answer to the סתירה. But רב נחמן בר יצחק אמר a different answer: לא קשיא, כאן שנצחו ישראל את אויביהם, כאן שנצחו אויבים את עצמן, it depends who won the war. If the יידן won, then you cannot take it back, and if the גוים, חס ושלום, won, and you're running away, then you could take your arms with you. Now the גמרא continues, this this comes in ליובאוויטש this this next piece of גמרא is a very famous גמרא: אמר רב יהודה אמר רב: עכו״ם שצרו על עיירות ישראל, גוים who surrounded יידישע cities, אין יוצאין עליהם בכלי זיין, you're not allowed to, ואין מחללין עליהן את השבת, you can't go out with arms and you can't be מחלל שבת to fight them. תניא נמי הכי, it's talking another ברייתא: עכו״ם שצרו, the same דין that you're not allowed to go out. במה דברים אמורים, when can't you go out? כשבאו על עסקי ממונות, if they're coming to fight because they want to grab your money, for monetary things. אבל באו על עסקי נפשות, if they're ready to kill, יוצאין עליהן בכלי זיין, you go out with with arms, ומחללין עליהן את השבת, you're מחלל שבת. ובעיר הסמוכה לספר, if it's a city by the border, אפילו לא באו על עסקי נפשות, אלא על עסקי קש ותבן וקש, if they come not to kill, they come just for monetary things, they come to get straw, which is of so small value, יוצאין עליהן בכלי זיין ומחללין עליהן את השבת. You have to go out בכלי זיין, and you have to be מחלל שבת. Why? Because it says it's if it's by the end of the border, even though you get if you're not going to fight them, they'll come in, and claiming עסקי קש ותבן, they come for nothing, the moment you open up the border for them, it's סכנת נפשות, and you must go out to be מחלל שבת to fight with them. אמר רב יוסף בריה דרב מנחמיא אמר רב נחמן: ובבל ובבל כעיר הסמוכה לספר דמי. ותרגומא נהרדעא. So נהרדעא has that, not every city in, you know, city in נהרדעא. So what do we see from this גמרא? That a city by the border has nothing to do with ארץ ישראל. If it's a city of יידן, and if you open up the border for them to come in, you possibly taking a risk that they're going to get in and who knows what they're going to do, you're מחוייב to be מחלל שבת. This is what the This is the סימן שכ״ט that the רבי kept on mentioning a hundred times, thousands of times when he spoke about giving back שטחים. He quoted this דין, that it's a דין in שולחן ערוך. When when they spoke about giving back שטחים, the רבי said that you're not allowed to, and he said it's a דין in שולחן ערוך, פשוט, the הלכה is שולחן ערוך that you have to go fight them. You can't let You can't not fight them, because you can't trust them, it's a עיר הסמוכה. And nowadays, every city is is סמוכה לספר, every city is by the border, because nowadays with the long range ammunition it's all the same, you cannot let them in even though they're saying they're not interested in fighting. The Arabs say they're not trying to fight, they just want to make peace. It's a איסור, you're passing over a איסור and such you're you're מחוייב to be מחלל שבת, it's a חיוב. Which we call the evident ways, but I Here it comes out it's an interesting דין. Like this there's a דין פיקוח נפש דוחה שבת. You have to be מחלל שבת. Who says if it's פיקוח נפש or not? תורה doesn't say if it's פיקוח נפש. Go ask a doctor if this guy is sick, if it's a סכנה. Then it's שבת, whatever. There's hardly ever where the תורה פסקנ'ס that this is called פיקוח נפש. תורה just makes the דין that פיקוח נפש is דוחה. The doctor פסקנ'ס if it's פיקוח נפש or not. So here the רבי said also, who says if it's פיקוח נפש? The generals. But here we see another דין: תורה פסקנ'ס that this is פיקוח נפש. It doesn't say if that עסקי קש ותבן, if they're trying to get, then find out, go ask the the experts to see is it a סכנה, is it not a סכנה. It doesn't say in the in the in the It says clearly the דין is you must go out because the תורה tells you, I'm telling you they're going to fight you, they're going to go in and they're going to do it, it's סכנת נפשות. So here we don't need that to come out to the מומחים, there's a הלכה like that. And we do find a model like this, we find למשל by the דין of of a יולדת, woman is giving birth, she's in labor, you're allowed to be מחלל שבת. Is a סכנת נפשות? Nowadays it's סכנת נפשות? Well, there's always a chance. Why are you allowed? הלכה says it's because סכנת נפשות. This is a דין, a case where the תורה פסקנט it's סכנת נפשות. You don't even go and ask ask a doctor. This is a דין like that, too. Here is a דין where the תורה says, the הלכה says it's סכנת נפשות, cuz תבן וקש. So, therefore, when this guy

wrote, he wrote, \"Ah, you טענסט of סימן ש״כ ט׳, אין זה שייך לעניננו.\" In bold. Who Who wrote this? Some guy. \"אין זה שייך לעניננו.\" Has no שייכות to it. Why not? The רבי is talking הלכה. The רבי quotes a דין in שולחן ערוך, it's a פשוטע דין, there's no no two ways about it. \"No, that's not שייך.\" That's the whole difference in how you approach. You approach it from הלכה, or you approach it from סתם חלומות. Anyway, this is the רבי's יסוד.