Strauss, in Yerushalayim, ah? Not Chabad. All right, but Well, I asked him. So, he called me You know that Freiger, this one of these she'elot, the shluchin, with these guys getting married, you know, they all these this type of she'elot. A kohen Yeah, you know what I'm saying? The biggest posek in the world. So, I said, I'm happy that I was able to, you know, because it's an achrayut to pasken this she'elot, you know. Wants a kohen to marry a woman who is not allowed to marry. That that type of thing? Yeah, that's that type of she'elah. So, I said I told him the sevarot I have, but I'm not taking upon achrayut. Isn't it clear? Well, this father No, no, it's not a case where it's clear. You know what the she'elah is? You know, to make it short, a kohen is not allowed to marry a gerushah, obviously, not allowed to marry a giyoret, as a convert. What about a girl, a woman who is her no, no, her father her father is a goy? Her mother's Jewish, and father is a goy. So, she's Jewish. Aval mid'rabbanan, she's not allowed to marry a kohen. Why? Because the rabbanan made a gezeirah, because it's similar to a giyoret. So she's not allowed to marry. The din is that How's that? Yeah, even though, because the father is a goy, so mimela it has to do It has a connection, similar to giyoret. But the mother is Mother's Jewish, so she's a Jew. So, that But lefo'al What if he didn't know who the father was? The father? That makes it an even worse she'elah. Jewish. That's a worse she'elah. Cuz the father cuz the father maybe is a Yid a mamzer and it's, or a Yid who knows what, this could be Doesn't the goy make the the the Jewish woman into a zonah? The mother is a zonah, but not the daughter. Isn't the child like a mamzer? No. So, what happened? עבד ועכו״ם הבא על בת ישראל, הולד כשר. But, so there's so the the child is kasher. But a kohen, mid'rabbanan is asur. One second. Bedi'eved, bedi'eved it's mutar. It says, אם ניסת, לא תצא. Now, these are people, that couple, this American she'elot, that they're they're they're living they're married already civil marriage already years. And this kohen married to this lady, her father's a goy. They're married. But they're not really married, because they're married only civilly. That's not real marriage. Now

they're becoming If they're married, kivyachol, they're not really married. Now they're becoming more frum, they're becoming closer, so they want to have חופה וקידושין, they want to get married על פי הלכה, because they're living באיסור. Now, are they allowed to marry her? Now lichora, they're not allowed to. So, my lichora, so what do you even talk about? If you don't allow him to do it, he's going to go to Reform, cuz he cuz he wants to get married Jewish. The point is, and also my my sevara then was that we have a klal that sometimes we consider a she'at hadechak like a bediavad. It's a she'at hadechak. So, I said, my sevara is, it's possible that because otherwise they're going to live with באיסור, that's a bigger she'at hadechak. So mimela, a she'at hadechak could be like a bediavad. So, they're allowed to. So, the she'elah is, are they allowed to or not? So, I said, I have this sevara, but I I wouldn't pasken this. I said The fact that they live together doesn't help you? No. Why? Isn't ביאה considered marriage? A Jewish man marries a Jewish woman No, no. has ביאה with a Jewish woman, it's not marriage? Not marriage. In other words, in a case like this, would she need a get? Let's say she wants to marry somebody else. So, so be'emet, be'emet, lechatchila we look for a get, there's no question about it. But if you can't get a get, so then so then in this case, נישואין אזרחיים, it's called, is is I mentioned it the other day, we were talking about civil marriage, a big machloket. The acharonim, the

last ones, machloket between Rav Moshe and Rav Henkin. Rav Moshe was mekel and Rav Henkin was very much machmir. He said that this is called an אשת איש and you're not allowed to. The Rogatchover is machmir, but לפועל, Rav Moshe was very was mekel. So, but she'at hadechak, if you can't get a get, this if they're married already, so we consider it that they're not married if they married civil. So, here the civil be'emet you consider not married, so it should be not married, it's not considered really married. So, the she'elah is now it's not bediavad, it's lechatchila, but can it be considered בדיעבד? Anyways, I said, I don't know, so I didn't So, when he told me who he is, I said, let's discuss the she'eilah. So, he said, I'll ask his father. So, today he called me, he said he asked his father, and his father said said, you know what, the sevara is a good sevara that it's like a בדיעבד, so therefore, what you should do is, he said, don't pas'ken anything. Don't help them get don't like tell them that they're allowed to get married. They're getting married, so don't say anything, because So, I said, what about doing קידושין? You're helping. He said, no, they're they're getting married. They want you to say the berachot, say the berachot, but you can't come and say you're allowed to get married. Yeah. That's how he pas'kand. Just a fresh pesak from this morning. In that context, like when you come you come to them to say it's allowed, you come and do the thing? No, a shaliach called me that he has they asked him to make קידושין, he asked him the she'eilah. How is it בדיעבד then? Ah? Then it's not really בדיעבד. Well, later it will become בדיעבד. After he does it, it's בדיעבד. You're not you're not מסייע, though? Yeah, that's that's to say, yeah, exactly. But my she'eilah is, being with her קידושין is not called מסייע? That's what I sure is. So, I asked him. So, he said, no. He said you can do that קידושין as long In other words, he's getting married anyway. Don't tell him to get married. He's getting married, he wants you to make the berachah. So, make the berachah. It's not so pashut. Why, after all? Because this guy, the shaliach who spoke to me, told the guy a few times already that it's not pashut, it's a big she'eilah, I don't know if I can do it. So what's he going to do now? How's he going to be shtil? He says dos heyst shtil, how's he going to be quiet? He found out the pesak, gotta answer him something. Well, I told him, tell him, tell him that it's a big problem, and I can't help you to do it. If you do it, oh, I'll be there. Oh, say it that way. Say it that way, tell him I can't help you, that's it. But he is helping. Huh? Saying the berachah. Okay, but I'm just telling you what he pesak'd. What's the alternative? Yeah, the alternative is everybody, yeah, the alternative is either they're going to go Reform, or they're going to stay the way they are. Another thing, they're getting close to Yiddishkeit. If you do this, they'll definitely get נתקרב. If you don't do it, and you push them away בדיעבד, once they're married, it's good קידושין, everything. Yeah, yeah, yeah, yeah, בדיעבד there's no question. Remember the case here? I'll tell you the name, you probably I won't say a name now, but there's a guy who became a chatan and kohen, he came to Miami, he's a chatan to somebody in California. Fine, no problem. Came here, he went in, he spoke to, actually, he spoke to Rabbi Korff telling him mazal tov and this. He

started asking him about the family, who is it, so he started telling him the truth. The girl, he's a very fine girl and this and this, and her father is a goy, but she's Jewish. This was about four weeks before the chunah. So Rabbi Korff knocked, you know, things He's a kohen! A kohen! So Rabbi Korff says to him, how can you marry her? Why not? She's Jewish. Yeah, but you're talking about a kohen, לכתחילה, not allowed. You got to break up the shiduch. He broke up the shiduch. He married somebody else, he broke up the shiduch. Had he not told him, had he not told Rabbi Korff, the dude got in the port, vach later they would it would marry, then it would be, then it would be b'diavad. Yeah, b'diavad, it would be b'diavad, yeah, that it would be משא\"כ, לא תצא. That's a bachur here? Yeah, a bachur in yeshivah, he was in yeshivah. Oh, yeah. Yeah, and later he learned in ישיבה לכתחילה. He learned in ישיבה לכתחילה later, this he left and then he came back later and You remember the maaseh? It's okay. Had he not said anything to him I didn't know I didn't know that it was the Rema. Uh-huh. I didn't know that. But he didn't, okay, he meant, you know, to motivate him. Okay, lomir gein vayter. מ'האלט דא אין מיטן די Gemara, כמה מחלוקת'ן between Rav and Shmuel. So we're holding here, after we finished the מחלוקת here Oh, no, we finished that already, yeah. We're holding here on this side, sorry. Yeah, we're holding here, after more of the, well, everything. So we

learn here that Rabbi Yochanan said, 18 months I was by Rabbi Oshaya Beribi, and the first thing I only learned one thing. Now it's another thing he said: ואמר רבי יוחנן, כשהיינו למדים תורה אצל רבי אושעיא ברבי, when I learned Torah by רבי אושעיא, היינו יושבים ד' ד' באמה, four of us sat in one אמה. They were so crowded, and they were pushing so much to hear the words of תורה from the רבי, that they managed to be four people in one אמה. An אמה is is 18 inches. Yeah. Wait, the first thing when you see this, you think of 770. אמר רבי, רבי said: כשהייתי לומד תורה אצל רבי אלעזר בן שמוע, when I learned תורה אצל בן שמוע, היינו יושבים ו' ו' באמה, six people in one אמה. Hakofos. Like hakofos, yeah. Like this is farbrenging, this is hakofos. That's a squeeze. That was a squeeze, it was a brachah, everyone keep everybody. They roomed there, they were sitting. Huh? They were sitting. That's a nes. Takeh that's a nes. I don't know if they were sitting, it says they were sitting. Huh? I don't know what that was. Yeah. ואמר רבי יוחנן, and רבי יוחנן said: רבי אושעיא ברבי בדורו כרבי מאיר בדורו. רבי אושעיא יושבין, huh? Didn't say יושבין? Said יושבין. כשהיינו למדים תורה, when we learned Torah, it didn't say יושבין. היינו יושבים, oh, wait, yeah, yeah, yeah, yeah. I didn't even realize. Yeah, יושבין, yeah, yeah, you're right. That's a nes. Sitting four that's not possible, right? Bigashmiyus, yeah. But like in the בית המקדש, עומדים צפופים ומשתחוים רווחים. They stood Standing is easy, yeah. Standing is easy, yeah, yeah. So

Rabbi Yochanan said, רבי אושעיא ברבי בדורו, in his generation, was like Rabbi Meir in his generation. מה רבי מאיר בדורו, just like Rabbi Meir in his generation, לא עמדו חביריו על סוף דעתו, his chaverim did not reach the depth of his seichel. We learned that earlier takeh in the thing 16 here, 98, that they said that everyone knew that אין בדורו כרבי מאיר, in the generation of Rabbi Meir, no one like him. ולמה לא נקבע הלכה כמותו, but why didn't they pasken like him? Because they couldn't, he was so deep. And they couldn't get to to understand it, so they can't pasken like that. So the same thing, אף רבי אושעיא, לא עמדו חביריו על סוף דעתו. Rabbi Oshaya also his chaverim did not go on סוף דעתו. ואמר Rabbi Yochanan, and Rabbi Yochanan said: לבן של ראשונים כפתחו של אולם. He said like this, wants to say the difference between the ראשונים and אחרונים, in the Gemara's time. The heart of the ראשונים was like the opening, that's how wide it was, like the opening of the אולם. In the Beit HaMikdash you had the אולם. The אולם, the width of the opening was very big. Then you had the היכל, the door to the היכל, that was not as big. So the heart of the ראשונים is like the opening of the אולם. של אחרונים כפתחו של היכל, and there it's already less. The later generations is like the opening of the היכל. ואנו, and what are we? כמלא נקב מחט סדקית, it's like the

hole of a needle. When you use a needle to sew, how big is that hole? Compare that hole to the opening of the I think the opening of the אולם was twenty אמה wide. Twenty אמה wide, and here you have a it's not even a half an אמה. That the Gemara says, Rabbi Yochanan. When? How much after saying אנו? Who's אנו? Rabbi Yochanan is saying this. Rabbi Yochanan said, in his time, ראשונים, and we'll see who they are, they're אחרונים and us. And he already, Rabbi Yochanan, Rabbi Yochanan lived right in the beginning of the Gemara, he was the beginning of the אמוראים. מאן ראשונים? Who are the ראשונים? Rabbi Akiva. Who are the אחרונים? Rabbi Elazar ben Shamua. Yeah, and אנו is Rabbi Yochanan says. איכא דאמרי, some say, ראשונים is Rabbi Elazar ben Shamua, and אחרונים is Rabbi Oshaya Beribi. And אנו, כמלא נקב מחט סדקית, we're like the the hole of a needle that's when the you sew. אמר אביי, Abaye said, and what's us? Abaye was many generations after Rabbi Yochanan. ואנן, כי סיכתא בגודא לגמדא. What's סיכתא לגודא ולגמדא? That's like when you stick in a nail into the wall. When you have a small, you know, crack and you stick it in, so it's a How much It's The hole there is so small, you're just when you push it in, you're squeezing it more. That's how much. We קוים קוים קען מען סקרעטשן עפעס עפעס אין קאפ, like a little, little nail in the wall, nothing. אמר Rava, so Rava said, ואנן, we, כאצבע בקירא לסברא. לגבי הסברא is like when you put your finger to wax. When you put a hard wax, put your finger, nothing, you can't, you can't stick your finger in, it's hard. So all it does, it touches, that's all. In סברא we קוים קוים touch the idea, so little. אמר רב אשי, Rav Ashi said, ואנן, and we, כאצבע בבירא לשכחה. We are like you stick your hand into a, a finger into a hole לגבי forgetting. In other words, our whole, our head is so open to forgetting that we forget everything. What were they learning that was so difficult for these other The same Gemara, they're learning the whole thing that we're learning. The second and third generation was tougher, couldn't get Well, the פקחות, the the way they understood, their heart, the ראשונים, the תנאים, the אמוראים. And he says in the, in Maseches Shabbos there's something similar, that אמר רב זירא אמר רבה בר זימונא, אם ראשונים כבני מלאכים, if the ראשונים, if we look if the ראשונים are מלאכים, אנו כבני אדם, then we, compared to them, are like people compared to מלאכים. ואם ראשונים כבני אנשים, if the first, early generations are people, אנו כחמורים. We're like donkeys. ולא כחמורו של רבי חנינא בן דוסא ושל רבי פנחס בן יאיר, like a שאר חמורים, not like these two special donkeys that they wouldn't eat טבל from Rabbi Pinchas ben Yair and wouldn't eat גניבה. We are regular donkeys. Now, there is a taytsh, a taytsh like this, a dafl taytsh is here. Till now we said פשוט פשט, if we, they are מלאכים, we're people, it's different. אם ראשונים כמלאכים, if we look at them like they're מלאכים, I said it last time, then we are people, then we're normal. If we look at them as people, אנו כחמורים, we're donkeys. In other words, we have to look at the ראשונים and then we have to look at them that they're not people, they're מלאכים, which is similar to what the Mezritcher Maggid said about the Baal Shem Tov. It's a famous story, I'm not going to go into the whole story, that's when he went to the to the Baal Shem Tov, who sends him to go to the Baal Shem Tov? Baal Shem Tov came to the Pnei Yehoshua and Anyway, the bottom line I have to go, the Pnei Yehoshua was the one that told the Maggid he thinks he should go because the Maggid had a problem with his feet. He used to go every year to Carlsbad for for baths. Finally, through the Baal Shem Anyway, he told him, 'I think you should go, the Baal Shem Tov will cure you.' So he said, 'How could I go to the Baal Shem Tov? I have ת״ק kashyot on the Baal Shem Tov, 500 kashyot, ת״ק kashyot on the Baal Shem Tov I have. How could I go to him?' But afterwards, finally he convinced he went. When he went, the Baal Shem Tov said, 'I want you to go one more time to Carlsbad.' Because whenever he used to go to Carlsbad, he used to pass by the city Frankfurt, the city of the Pnei Yehoshua, and he used to sit and talk with him to see what Baal Shem Tov told him. Baal Shem Tov told the Maggid now, after he became already his chasid, 'Now I want you to go again to...' Anyway, he passed by the Pnei Yehoshua already, and this time he was the top, top talmid of the Baal Shem Tov. So he says to him, he started telling him about the Baal Shem Tov, so he says, 'What happened to your 500 kashiyot?' So he said to him like this, 'A person that if he wouldn't tell me that he's a human being, I wouldn't believe it. I would think he's pashut a malach. The only reason I know he's a human being is because he told me. On a person like that you can't have kashiyot.' The kashiyot, the 500 kashiyot. But the lashon he used was, if he wouldn't tell me that he is a יליד אשה, that's the lashon he used, if he wouldn't tell me that he's a יליד אשה, I would think he's not a יליד אשה, not a real יליד אשה. He's pashut from from from malachim is he. אזא מענטש קען מען נישט פרעגן קיין קשיות. זאגט די גמרא ווייטער, אמר רב יהודה אמר רב, this is in the name of רב, בני יהודה, the people from the area of Yehuda, you have Yehuda and Galil, people from יהודה שאיקפידו אלישנא, they were careful with their language, they spoke fine language, they didn't speak like foul language, things like that, נתקיימה תורתם בידם, so the Torah stayed by them. ובני גליל דלא איקפדו אלישנא, the people in Galil were not makpid on their language, לא נתקיימה תורתם בידם, so the Torah was not nitkayem by them. So the Gemara asks: ומידי באקפידא תליא מילתא? Remembering the Torah has to do how language you speak? What does it got to do? The peshat is different. בני יהודה דדייקו לישנא, they were very careful, they were medayek in the words that they heard. When they heard like a halachah or something they were מדייק, ומתנחלי סימני, and mimela when they had exact words, they were able to make themselves simanim of how to remember. So when you have simanim, it makes you remember, נתקיימה תורתם בידם, then they kept the Torah. בני גליל דלא דייקו לישנא, they were not medayek, and how the Gemara will say later, they their חיתוך הדיבור was not clear. People from Galil didn't have a, what's a חיתוך הדיבור? How do you say it? Clear express clear pronunciation. And also they they didn't say things clear, ולא מתנחלי סימני, since they're not clear they can't make סימנים, לא נתקיימה תלמודם בידם, the Torah was not by them. איבעית אימא, a different pshat: בני יהודה גמרו מחד רבה. בני יהודה learned from one Rabbi. So you heard exactly what he told you and you learned this halacha and you remember the words fine, therefore נתקיימה תורתם בידם, you remember the halacha exactly as it's told. בני גליל דלא גמרו מחד רבה, they didn't learn from one Rabbi, they would hear the same halacha from different Rabbis. And what if you hear different Rabbi, each one said it in a different language, so it confuses you, so לא נתקיימה תורתם בידם. Why why did they go? Yeah, went to different yeshivot. They stayed in one yeshiva, yeah. Not, but each one had his own Rabbi. רבינא אמר, רבינא said like this, it's probably different halachot. To learn the same halacha from two is is a problem. Ravina says, בני יהודה דגלו מסכתא, people from Yehuda that revealed it, that means they taught others learning, נתקיימה תלמודם בידם, it kept with them. בני גליל דלא גלו מסכתא, that they didn't teach others, לא נתקיימה תלמודם בידם, didn't stay. Because if you teach others, this is not even a ruchniyusdike zach, it's קודם כל גשמיות. When you explain to somebody, it makes it much clearer in your mind and you remember it. You can tell, yeah. When you hear a bochur and he says, \"I understand that you understand it, but I just I can't say it.\" You don't understand it. If you understand it, you can say it. And sometimes when you start saying you don't understand it, but as you're saying, the dibbur brings it out, by telling it over to somebody it brings it out. That's why many people when they learn, even without chavruta, the Tzemach Tzedek used to learn like that, learn and everything would daytsh to yourself. You say you talk you say it, so frekt, do iz di kashya, and then after you say the kashya, just like you

would be talking to somebody else, you daytsh, un mimela falt di kashya, vi komt di Gemara? You don't say, yeah, the Gemara says later, if you don't put it's a whole sugya here, this is the sugya here, that if you don't say, it's not going to remember. So here it's telling it, not only saying it, but telling it to somebody else, it means you have to explain it. To yourself you could just say it out, to explain it the guy should know. I used to always say this: I had a bochur in yeshiva, his father used to call me every once in a while, \"How is my son doing?\" So always told me the same thing, \"I want to ask you a favor, make sure he has a chavruta somebody that's lower than him.\" Usually people call, my my son should have a chavruta if he's a very good bachur. \"I want somebody who's less than him.\" Why? \"So he shall have to explain it, and if he explains it, then he'll understand it.\" דוד גלי מסכתא, דוד taught the masechta to to others. שאול לא גלי מסכתא, שאול did not. So דוד דגלי מסכתא, he did, כתיב ביה, it says, \"יראיך יראוני וישמחו.\" That they'll see you, they'll be afraid of you, and they'll be happy, because it says, \"וה' עמו שהלכה כמותו.\" Whatever David paskent, he always was mechaven to the halacha. And שאול דלא גלי מסכתא, since he didn't teach, כתיב ביה, it says, \"ובכל אשר יפנה ירשיע.\" Everything that he turned and everything do we daytsh everything in Torah, ירשיע means was was broken up, was not right. Doesn't mean he didn't it was halacha, but he couldn't give out the halacha, it wasn't paskent like him. And the reason was because he takeh didn't teach others. But then you

might think that he did something bad, he was a bad guy, אמר רבי יוחנן: מניין שמחל לו הקדוש ברוך הוא על אותו עון? L'Shaul. How do you know Hashem forgave Shaul for that aveirah? The main aveirah he did, he killed the whole city of the kohanim, נוב עיר הכהנים. So how do you know Hashem forgave him? Because שנאמר it says when when Shaul brought up Shmuel with this בעלת אוב, with this lady, this this magic, because he didn't know if he should go to war or not, so he told him that \"מחר אתה ובניך עמי.\" Shmuel told him, Shaul, go to war, but he told him Tomorrow you and your sons, or your son are going to be with me. What do you mean with me? עמי במחיצתי, you'll be in my mechitzah, you'll be in my in my Gan Eden together with me. And the next day takeh he died. So he said you'll be with me. So what do we see from here? Hashem forgave him. If Hashem wouldn't have forgiven him, he wouldn't be with שמואל, עמי במחיצתי. Why'd he go to war? Because he sent him to go. But the next day he died. Yeah, but that was what the Oibershter wanted. Actually, he died in suicide, whole story there. Put a sword in the ground, and The sword, yeah. But and still he went עמי במחיצתי. Sword in the ground and he bent into And bent on it. He asked someone to kill him, they didn't want to. How can they kill the מלך? But he killed himself. But anyway, and he went עמי במחיצתי, he got to the מחיצה. That's where the expression comes from. Sometimes he has these stories with great tzadikim who gave a bracha for a certain reason, עמי במחיצתי. Maaseh with the with the etrog, his famous etrog. Other stories that he said עמי במחיצתי, this is where it comes from. What what do you mean עמי במחיצתי? Means that yeah, he promised him that he'll be in Gan Eden with me. There's a maaseh with the Rebbe with with Dr. Ness. Dr. who?

There was a doctor in 770 called Dr. Ness. He lived in 770 from the 1940s. I even remember my time he was still there. He's just an amazing guy. He's a doctor, but a talmid chacham and used to give a דף יומי שיעור in the shul of the shul in Crown Heights. So תש״ט, חי of the פריערדיקער רבי yet, so Reb Michoel Dvorkin passed away ערב שבועות. Reb Michoel Dvorkin? Reb Michoel Dvorkin, yeah. Reb Michoel Dvorkin was very close to the Rebbe, before the נשיאות. And he passed away after חצות ערב שבועות. I think Shavuos then was three days, like Thursday, Friday, שבת, or something. And after חצות they had they wouldn't bury him then, you know, they'd have to wait even if it's not three, it's two days, I mean, but they couldn't it was hard to get a death certificate, because nobody wants to, you know, it will take time. And the Rebbe was what, worried, what should we do now? It's after חצות and we got to If you look on his מצבה next to the אוהל, it says נפטר ערב ערב שבועות אחר חצות. I think it says that. So the only doctor the Rebbe could get was Dr. Ness. So he asked him to sign it. So, I can't sign it. I don't know him. I mean, he didn't know it supposed to be he died naturally, otherwise an autopsy, everything. Not a patient. So the Rebbe tried to get his in. So the Rebbe said, I promise you עמי במחיצתי. Wow. He said, good. This was before the נשיאות yet. That's the best Oh, you can imagine! Clear confidence. You know what else the Rebbe Truth is, I don't know if the Rebbe said this to him or he asked the Rebbe, and the רבי הסכים, whatever, it doesn't make no difference. Dr. Ness. When did he pass away? He passed away after that, probably 20 years later. I remember him, and he passed away some end of the This was תש״ט. No, you because he's probably in the כ׳, in the end of the כ׳ he passed away. 30? Oh, that's that's that's yeah, that's that's what, not 12 years if not. Took like Dr. Ness. Remember him? Brooklyn, everything. אבער דאס גרעסטע איז געווען זיצן און דאווענען. ער פלעגט יעדן מאל קומען, ער האט געבארגט א טלית. ער פלעגט דאווענען קדיש. Yeah, yeah, yeah. ער פלעגט זיצן ביי מיין ביי מיין א סנדק. Yeah? געווען א דאקטער. א גרויסער דאקטער. מיין פאטער... Yeah, yeah, yeah. ער האט מיך געבוירן, yeah. ער איז געגאנגען אין קאלעדזש. Shavuos איז געווען דאנערשטיק, פרייטיק, מאנטיק, גאר שפעט געווען. א גוטע איז געווען Simchas Torah. ס'איז געווען עפעס א מעשה דארט. נו, זיבעציק יאר זיך געזאגט. אבער איך ווייס, אז ער איז געווען דארטן. דאס איז געווען דריי טעג. אבער אן אנדער ענין, I'll tell you this funny story. אן אנדער ענין, עוד, after chatzos he told me בן ציון פרידמן. Nobody heard of בן ציון פרידמן? בן ציון פרידמן, דער פאטער. אין ישיבה... ישיבה... Yeah, yeah, yeah. No, his brother, his brother. He was a bachur in 770. He

says he remembers that ערב שבועות תש״ט, גייט ער אריין, goes in, Reb Michoel Dvorkin, and says to him, I need a haircut. Erev Shavuos, haircut, and any bachur around I'll give a haircut. So he said, I could give you a haircut. So he said, come to my house, they had an apartment, off Kingston Parkway. So בן ציון says he went to him, and he brought his machine, and he gave him a haircut, finished. This is Erev Shavuos, and the hair cut after, that afternoon he passed away. Yeah, machine. The day he passed away. Yeah. So he tells, afterwards he tells בן ציון פרידמן, I have to pay you, but I have no money, he didn't have a penny, didn't have anything. So what should I pay you? You're in the dormitory in ישיבה, right? The the toilets in ישיבה are very disgusting. My toilet is not so bad, so I give you, let you use my toilet as payment. Nu, and he went to