Rogatchover's ta'anah is Tel Aviv is איך פאָר נישט קיין אילת אויף שבת. Yeah? My daughter called me, she didn't see me Pesach, and he said, \"Come in...\" העכט איז דארט שוין? הא? The Rogatchover's ta'anah is that it's not part of ארץ ישראל? No, no, he didn't ta'anah it's not part No, no, no. No, no, no. Legabei legabei שבת, legabei two days Yom Tov. The Rogatchover ta'anah't that the the sea, the Mediterranean Sea, receded. It used to be where Tel Aviv is now used to be the water, used to be part of the sea. Not where Yafo is, where Tel Aviv is. Where Tel Aviv, yeah. And then it moved back and became dry land. So he said he held that you have to keep two days Yom Tov in Tel Aviv. Not because it's called It's probably still part in the גבול of Eretz Yisrael, because even the ים is גבול of Eretz Yisrael, you make the קו המתוח, as the Gemara says, Gemara. But he טענה'ט, the Rambam says clearly that where do you have to keep one day? In a place where you know that the שלוחים in the time of ומקדש על פי ראיה and the שלוחים went and told you. Only a place where you know for sure there was a ישוב and the שלוחים came there and they kept one day, so now you keep one day. But in a place where the שלוחים didn't come, so never was established one day, so you have to keep two They tell when the chodesh is, so you have to keep two days. How do you know where they went? Takeh don't know. If takeh don't know, so But most places, בערך ירושלים, those you know. When they moved to Kfar Chabad, the Rebbe had a שאלה whether they should keep two days or one. Keep two days or one? Yes, it depends No, it depends on one day. But Tel Aviv, one second, Tel Aviv, this the Rogatchover said for sure never was שלוחים there because it never was dry land. So that's a היתר. אזוי זאגט the Rogatchover geteinet that Tel Aviv has to have two days. Eilat is not Eretz Yisrael. Yeah, Eilat is not Who's they? The פֿרײַע? No, העכט. Yeah, the פֿרײַע don't even keep one day. There's no תרומות ומעשרות there. Not only that, people that want to get away from the שאלה of when you go from here there do you have to keep two days or one day, they go for Yom Tov to Eilat. אלא מאי, the the Rav there, העכט, doesn't do it in doesn't do it like As a matter of fact, not in public. Yeah, ער האט פרנסה מזה, the government, he's a government employee, so he doesn't So when he gets calls, they say he's out of town, he's this, or that, it doesn't But he he told me himself. But it's it's not it's not ארץ ישראל for sure. No, that's not even That's only ארץ ישראל with the מדינה now, it's not really ארץ ישראל. This is in the גבול of ארץ ישראל. No, for sure not. No, that's for sure not. אמר רב יהודה, רב יהודה said: ma'aseh, this is already a different ענין altogether. There's a שאלה here like this: We know

there's a דין of techumin. תחום means you only can walk 2,000 אמה outside of outside of the city. If you want to walk more, there's an עצה: You make an עירוב תחומין. Before Shabbos you go, before Yom Tov you go, you put down some food at the end of the 2,000 אמה, and all you have now is another 2,000. That's as far as it goes. More than that, not. So there's a דין that if you're coming from someplace and it's late and you can't get there, you can't get to the end of the 2,000 אמה to put down the עירוב, so if you have in mind that \"I know exactly which space which space that is\" and have in mind to be קונה שביתה there, it's enough. It's כאילו you're there, and then you can walk now 4,000 אמה from the city. Even if you put food down. But this is only said in a case where you're on a trip. What happen What happens if a guy is in the town, nothing to He has time, he's able to go, but he doesn't want to go? And he'll say like this, \"ikh vel trakhtn vos ikh, I'll sit here, nu, trakhtn dortn and I'll be קונה?\" That doesn't work. And the Gemara here wants to bring something בהמשך to that. אמר רב יהודה: מעשה באנשי בית ממל, story with the people from the place of ממל. ובאנשי בית גוריון in the place of ארומה, the city of ארומה, שמחלקין גרוגרות וצמוקין לעניים they would give out dried figs and dried dates to the poor people בשני בצורת, in a year of hunger. ובאין אנשי כפר סיכין ואנשי כפר חנניה, the people from these two villages came, they also wanted to get, ומחשיכין על התחום, and they would go, stand by the תחום, ולמחר משכימים ובאים. And the next day they would go. In other words, a ראיה they had to go there. Normally you can't, if you happen not to be able to, but this if they were able to, they were מחשיך על התחום they went. Okay, now is a

new פרק. זאגט די גמרא מערת המכפלה. Why is it called מערת המכפלה? מערה is a cave, מכפלה is doubled. What does it mean double, double what? This is brought down in Rashi actually. Rav uShmuel, there's a מחלוקת between Rav uShmuel. חד אמר, one says why is it called מכפלה, cuz בשני בתים זו לפנים מזו. There are two houses, one in front of another. Pshat in the Gemara is that the cave was a double cave. First there was like one room, then there was another room. חד אמר... was one, one on top of another. Uh? No, so that's one opinion, זו לפנים מזו. חד אמר, one says, another says, בית ועליה על גביו, that it was like two floors. What is it now? Cave, two floors of the cave. How do you know? It's built like this now. How do you know? No, you can't see. Oh, it's a building on top of it. You know what's going on down there? You have nothing to see. Moshe Dayan went inside. No. Yes, he went. He see the, he see the wall. One is double from another. Really? Yeah, he went inside. He came out alive? So many, so many stories of guys that went and they didn't come out alive. Yeah, he was, he was. 30 years before. Why shouldn't they come out alive if they're good people, what's wrong, they're Yidden? Nein, not Yidden, even Yidden tzaddikim they have to be, a stam a person. One person went there, and he didn't... Maybe it's a Maybe it's a Jewish He walked in. Yeah, it was a tzaddik. No, exactly how they're buried, it's a case which, but it's like Now it's, now it's Now it's a building. Now when you go, it's a building in this. I don't know. I don't know. I don't believe at all. I don't believe. It's curved all the way down, you see. You think Google or a GPS could tell exactly what's going on down there? No, it's a structure. That's something else, that's where the Arabs allowed them to go. But some say that by that seventh step when you have a siman on the outside, that's where the cave is. You're never outside. No, חורבה, חורבה. Nu, no, we know that that's the place. But exactly where is Avraham and where is Yitzchak and where is this, this is And where is the head of Esav? They have that too. Yeah. Targum it says it's in the lap of Yitzchak. Targum Yonatan... Marked off which is which? Yeah. The HaAri z"l did it. He says you don't believe... No, the HaAri z"l did, but that's The HaAri z"l is megaleh most of the קברים. Yeah, no one knew the קברים. All these קברים, תנאים, אמוראים, he was megaleh. He just came and said this is Here is Rabbi Chananya ben Akashya. You ever saw Rabbi Chananya ben Akashya's... A מצבה. In the middle of the street. You walk, I scare, one of the roads you pass by and you look to the right side, a מצבה. R'' Chananya ben Akashya. Yeah, ruach hakodesh. No, this is not The Gemara says also one of the תנאים that he was מציין מערות, the same thing Rashi says. He was מציין where who is buried, where Rabbi Chiyya, where Rabbi Chiyya is buried. It's HaAri z"l, I mean we're talking about HaAri z"l. Nobody knew anybody where they were? I don't know if anybody, no, certain things they knew. מערת המכפלה they knew. I don't know if they knew this קבר. They knew. קבר רחל they knew, קבר רחל. יוסף הצדיק. I don't know I don't know which ones. I know he was מגלה most of it. Now, there were some not, but most of it they didn't know. No, Yosef is a question. David HaMelech is a question. Still a question. Still a question. But there comes the Frierdiker Rebbe said, said, made test, he made like תהלים עולמי and he made it say Tehillim there especially, but David HaMelech, yeah, by קבר דוד. And Shavuot also when it's his yahrzeit, but the Frierdiker Rebbe did assume that that's the proper case. But they have it, no, it's קבר דוד. No, Migdal David is something else. Well no, but that's that's that's also, you have Migdal David, and you have... They have Avshalom. Yeah, פרק... בשלמא למאן דאמר ב' בתים זה על גב זה, ממילא if you hold it's two, one on top of the other, היינו דכתיב מכפלה, that's why it's doubled, called doubled because it's two floors. אלא למאן דאמר ב' בתים זה לפנים מזה, but the one who holds that it's one in another, מאי מכפלה? Why is it called doubled? It's not doubled. See there's two things, there's two and there's double. If you have one and another one, it's not double, but if you have one that's two floors, that's called double. So the Gemara says it's called double for a different reason, שכפולה בזוגות. It has it's doubled with pairs. Has a few pairs. How many pairs? If you learn with the kids Rashi in Chumash, make, they ask a question. אברהם ושרה. Yeah, but Rashi says, who's buried there? It says: איש ואשתו, אדם וחוה, אברהם ושרה, יצחק ורבקה, יעקב ולאה. That's five! No, he goes It's a matter of Double means a matter of And then he says who. But for the kids who learn they always make it so it's always a famous joke. Since they're five: איש ואשתו, אדם וחוה, אברהם ושרה. Then the פסוק says: ממרא קרית הארבע. So from there we see that you bury man and wife together. Maybe there was a mechitzah in the middle. I saw on Har HaZeitim Together, yeah. They're all together. Yeah, most places together. It's only I think Lubavitch, and even Lubavitch group are not always, not all of them, just in the Ohel. I don't know why. Yeah, ממרא קרית הארבע. Why is it called קרית הארבע? Why four? אמר רב יצחק: קרית, the place of ארבע זוגות, of four pairs: אדם וחוה, אברהם ושרה, יצחק ורבקה, יעקב ולאה. So this is all a machloket between Rav uShmuel what the word Machpelah means. So the

Gemara says there are more machloket between Rav uShmuel: ויהי בימי אמרפל. When that was the war between the four and the five kings. So it says in the time of Amrafel. Who is Amrafel? Rav uShmuel. They argue. חד אמר נמרוד שמו. Some say this is Nimrod and that was his real name. ולמה נקרא שמו אמרפל? If he's Nimrod, why is he called Amrafel? Because Amrafel is made up of two words: אמר, פול. שאמר והפיל את אברהם אבינו לתוך כבשן האש. He said, and they threw in. פול means throw in. Because this guy, Nimrod, threw Avraham into the into the furnace, so it's אמר פול. חד אמר says the opposite: His real name is אמרפל שמו. ולמה נקרא שמו נמרוד? Why is he called Nimrod? נמרוד שהמריד את כל העולם כולו במלכותו עליו. And he rebelled He made the whole world rebel against him. Against who? Yeah, but the לשון עליו means on himself. But Rashi says the Gemara means the Eibershter, but they don't want to use I know that Rashi says it, they don't want to use A lot of times they don't want to use against the Eibershter, so they say against himself, but it means that he made the world rebel against Hashem. Then there's another machloket between Rav uShmuel: ויקם מלך חדש על מצרים. A new king came up in Mitzrayim. Rav uShmuel. חד אמר חדש ממש. One says pashut it was a different king, not the same one by Yosef, a new king. וחד אמר שנתחדשו גזירותיו. One says it wasn't a new king, same guy, but his decrees were renewed. He changed. But the

Gemara asks: מאן דאמר חדש ממש, בשלמא the one that says he was new, yeah, דכתיב חדש. Pashut, fits the pasuk: ויקם מלך חדש, a new king. מאן דאמר the one that שנתחדשו גזירותיו, the one that says שנתחדשו גזירותיו, how does he know? What makes him say that? Why doesn't he learn that it means a pashut a new king? Why does he go out from peshat? So the Gemara says: because מידי לא כתיב וימת וימלוך. Usually if one king dies and another one comes up, it would say he died and then the other one came. Since it doesn't say that the guy died and it just continues: ויקם מלך חדש, mistama it's the same king. אלא מאי? New gezeirot. Fregt di Gemara: according to מאן דאמר גזירותיו, שנתחדשו גזירותיו, the one that says that it was new gezeirot, but it was really the same guy, הא כתיב אשר לא ידע את יוסף. But it says a new king that did not know Yosef! If it's the same old king, he knew Yosef! So the מאי אשר לא ידע את יוסף? What does it mean לא ידע את יוסף? דהוה דמי כמאן דלא ידע ליה ליוסף כלל. He behaved and made it sound as if he doesn't know Yosef. All of a sudden he forgot Yosef. Yosef saved your country, Yosef should you should appreciate and not do anything to the Yidn. He made himself like he doesn't know. Zogt di Gemara weiter:

אמר רבי יוחנן, Rabbi Yochanan says this is only a siman, י״ח ימים גדלתי אצל אושעיא ברבי, ברבי. 18 months I was raised by Rabbi Oshaia. Beribi means Rabbi Oshaia the great. Beribi is like a title. ולא למדתי ממנו אלא דבר אחד ממשנתנו. I only learned from him one thing. I don't know, what did he do the rest of the time? Playing cookie? I don't know what He says, \"I only learned one thing: when the Mishnah says כיצד מעברין את הערים, so I learned it with an ע.\" Says like this: when you make an eruv, so there's a whole din. You make an eruv to count עירוב תחומין to count 2,000 amah. From where? From the end of edge of the city. Now there's a din that if you have a not every city is square that you have 2,000, 2,000. So you have a city with zigzag. So the din is that what you do is you look at the furthest point and if there here sticks out a furthest point, you make the line here, even though over here it's lower, but you cut that's what the din is. Ke'ilu. Ke'ilu. And that's peshat in the משנה כיצד מעברין את הערים. But the question is: what does the word מעברין mean? Square it out. But how does how does it fit the word square? So מעברין could have two taytshn. מעברין with an ע comes from the word אשה מעוברת, pregnant woman. What's a pregnant woman? Her stomach sticks out. So, here also it stick out. Or מעברין with an א, לשון אבר, means that you add an אבר, like an אבר that sticks out, whatever it is. Lahalacha it's not nogea because they both mean the tochen is the same, but the she'elah how you garas. So, he said, \"The only thing I learned is that in that Mishnah, you garas with an א.\" And he learned there only one thing? פרעגט די גמרא, איני, it's not true. אמר רבי יוחנן, רבי יוחנן says, שנים עשר תלמידים היו לו לרבי אושעיא בריבי. רבי אושעיא בריבי had 18 talmidim 12 talmidim. ושמונה עשר ימים גדלתי ביניהם. And רבי יוחנן says, it's from רבי יוחנן, at 18 months I was among them, 18 days, 18 days I was among them, yes, 18 days I was among them, ולמדתי לב כל אחד ואחד וחכמת כל אחד ואחד. And I had time to learn the heart of each one, how sharp each of these talmidim are, and I learned how much, what great chachamim they are, and I knew the difference between this guy, that guy, I understood that. So, it's a re'ayah he learned something, he didn't just learn one din there. So, what did he say? The answer, לב כל אחד ואחד וחכמת כל אחד ואחד גמר, he learned first of all only this, about these guys, אבל Gemara לא גמר, Gemara he didn't learn. אי בעית אימא, מנייהו דייקא גמר, from them he learned things, אבל מיניה דידיה לא גמר, from him he didn't learn. ואי בעית אימא, or you could say, דבר אחד ממשנתנו קאמר. He only means in Mishnah I learned one thing, but Gemara, like bi'urim and things, a new Mishnah that he didn't know before, that was only one thing, that's with א, but everything else, oh, he learned so much from them. But they were good talmidim. Okay, I guess we'll stop here, even though we have another minute and a half.