Ah, the taytsh. תיכנתו לשון, קוף is tikkun, tikkun. You're metaken. תיכנתו with a כ' is לשון, ער מיינט a base? The תוכן is the same, but the taytsh is different. You base Shabbos, and this is you מתקן שבת. Yeah, that's what the joke is, no, he said that, that's the joke here, but here it's not, it's obviously, he didn't get it. You never noticed it, but I didn't look inside, okay. So the maid of Rav... of Rabbi, when she wanted to talk בלשון חכמה, בלשון חכמה means she wanted that people shouldn't understand. She was talking to her boss, another maid, and she אמרה she would say like this, if she wanted to say that you should know that the barrel of wine, they used to eat all day there, the talmidim were so many talmidim, they had shifts and they had all day, and they used to drink wine. What happened at the time when the wine finished? The barrel of wine was full. So the maidens wanted to ask her boss, should we stop the meal, no more wine, so we can't continue, so for today we're finished, or should we open another barrel and start a new one? But she didn't want the talmidim who were sitting there to hear that this is what she's questioning, so this is what she would say: עלף נקפה בכד. עלף is the כלי that's for what you שפט, to what you draw the wine from the... the ladle, the ladle. She said the ladle is hitting the jar. That means is that there is no more wine left. So it's empty, yeah, but it's, so there's no more wine, so it's hitting, but that's what she says. ידאו נשרים לקניהן? Should the, the eagles go back to their, to their, the nest? What she meant to say was, should we tell them to go back? אי אדי בתר חבירתם, or should we look for another friend? What she meant was to find another barrel. כי הוה ניחא להו דליזלו, and if the maid, the boss there wanted them takeh to go, אמרה לה, she would say: ידאו נשרים לקניהן, she would answer yes, let the, let the eagle go back to its, to its, the nest. כי בעיא דליסמו, and if she wanted they should stay, הוה אמרה לה she would, they would say, she would say: יעדין בתר חברתה מינה, let's go, take over another friend, דתקפא לה בכד, and we'll have the ladle in the jar swim like a ship swims in the water. So this is also showing that you could speak in sign, in, in, in a code if you want to say, but that's called לשון חכמה, you want to cover up.

רבי יוסי בר אסיין כי הוה משתעי בלשון חכמה, רבי יוסי בר אסיין when he would speak and he didn't want people to understand what he's saying, אמר he would say like this, if he wanted to have תרדין in חרדל. תרדין is a certain food in mustard. S'iz nisht gepast for him to say in front of the talmidim, oh he's asking exactly what food he wants, so he would say like this: עשו לי, make for me שור משפט בטור מסכן. שור משפט, שור in ארמית is, how do you say a שור in ארמית? תור, תורא. משפט is a din. So שור משפט is תרדין. שור משפט, what? He wanted to eat תרדין. So he would say make me שור משפט. תרדין. But he wanted it in חרדל, in mustard. So he would say בטור מסכן. טור in ארמית, in Lashon Kodesh is a mountain. A mountain is הר. ה and ח exchange, so הר, חר. And מסכן is a poor man. A poor man is a דל. So טור מסכן is חרדל. So this is how he would speak in, in this type of language. Okay, that's not, not speaking not clear, that's... That's not saying... yeah, but since we're talking about not being clear, that you could speak also in a way that people shouldn't understand. Like when we're all kids, I don't know anybody else, in my house, my parents wanted to speak we shouldn't understand, they spoke in Russian. Like sometimes you speak in, little kids you don't understand, you speak in Lashon Kodesh, you speak in Hebrew, or you can other languages. So this was, he used to speak this way. It's called לשון חכמה. כי הוה שאל באושפיזא, if he wanted to ask about the place that he stayed, אושפיזא means the, the guest house or the place that he stayed, אמר הכי, like a riddle, riddle, yeah. And the people have to figure it out, code. He

would say: גבר פום דין חי מה זאת טובה יש? A גבר is a man, is also איש. Okay? So he would say like this: גבר פום דין חי sounds like אושפיזא. אוש, גבר, גבר is איש. פום דין חי if you put אוש, sounds like אושפיזא. מה זאת טובה יש? Is it good there or not, he's asking how are they doing there. There must be all kinds of קבלה ענינים here. רב אבהו כי הוה משתעי בלשון חכמה הוה אמר הכי, רב אבהו if he wanted to speak also in the same לשון חכמה, this is what he would say: אסריגו לפחמין, make the coal the color of an etrog, it means burn it. ארקילו לזהובין and make it like a רקיע, spread it out on the זהב, ועשו לי שני מגידי בעלותה, and make for me two, those that tell you the time of the night. Now, who tells you the time of the night? Roosters. The roosters. The תרנגולים. So, he meant to say give me two roosters. And he But, he meant to say prepare me a certain food, the meat should be roasted, and should be put on the coal, and they should be spread out. איכא דאמרי, some say he said like this, ויעשו לי בהן שני מגידי בעלותה. On this coal should make for me two of those that tell you when it's night. That means, two chickens. Roosters. Huh? People eat hens, they don't eat roosters. Well, they eat both. Hens are too tough. So, you cook it longer. Cook it with תרדין, it softens it up. With תרדין, put it in חרדלין? חרדלין with the חרדל, yes. And some תור, and then you... Yeah. A little mustard, of course. I bet you each of these words is אפס a שם or something. It must be שמות, you know, otherwise take the deal with a תורתא. אמרו ליה רבנן לרבי אבהו. The Chachamim said to Rabbi Abahu, they said to him like this:

חצפיננו היכא רבי אילעאי צפון? צפון also means hidden. חצפיננו, לשון comes show us. לצפות means to see. Show us where is רבי אילעאי צפון, where is Rabbi Ilai hiding? In other words, there was a day that Rabbi Ilai wasn't there, in the yeshiva, he didn't come, so where is Rabbi Ilai? Tell us where Rabbi Ilai is. אמר להו, so he said to them like this: עלט בנירא, he's happy with a נערה, with a girl, אהרנית, אחירנית, עירנית, ואנהירתה. What does that mean? אמרו לה, some say he meant an אישה, אמרו, some said to masechta. This is the pshat. He got he just got married. And therefore, עלט, he was happy בנירא with this girl that he got married to. And this girl is a bas Kohen, so she's אהרנית, she's from Aharon Hakohein. She's the second wife, so she's אחירנית, אחרינא, the sec- a second one. עירנית, she's a עירנית means awake, she's an active girl, she's she's she's a חברמן. ואנהירתה, so she kept him awake. That's why he couldn't he couldn't come, because he didn't sleep all night, and me'meila he's he didn't come. אמרו לה, some said that meant a woman like we just said, ואמרו, some masechta, means the Gemara. And that's what he meant. The Gemara is compared to a wife. Torah is like a wife to the Oibershter, to the Ribono Shel Olam, a wife to the Yidden. עלט בנירא, he was happy at night with a נערה, with a מסכתא, with the Gemara. And the Gemara was אהרנית, the Gemara in Seder Kodashim, which is talking about the korbanot of Aharon HaKohen, Aharon. אחירנית, this is a second מסכתא, in other words, he finished the one before and he started the next one. עירנית means it was טאקע a deep, עירנית means from the word awake, that means it was awake was a a, a live one, and ואנהירתה, and that kept him up all night because he was sitting and learning all night, so he couldn't sleep. So mimaila he's sleeping now. Yeah, sometimes bachurim will stay up all night to learn and then during the day they sleep, this and that. Yeah. אמרו ליה לרבי אילעאי, they said, others said to רבי אילעאי, חצפיננו היכא רבי אבהו צפון? Before they said to Rabbi Abahu, where is Rabbi Ila'i hidden. Some said to Rabbi Ila'i, where is, show us where Rabbi Abahu is hidden. אמר, אמרו, אמרו להו, they said to them, you know where? נשאיט במכתיר, he was he got advice. האָט ער דורכגערעדט, he discussed, he got advice from מכתיר, from the crowner, the one that crowns, והנגיב Mephiboshes. And he went to the Negev, to Mephiboshes. Now, what in the world is that? Now, the crowner is the נשיא, who gives semicha, and he gives the right to people to פסק'נען דינים. Those days they used to get semicha from him. He's called the מכתיר. So, he got advice, he got like his reshut from the from the the נשיא, and he went to the Negev, to Darom, Mephiboshes, Mephiboshes was a תלמיד חכם, to go learn Torah. So, you have to figure this out. Okay. אינטערעסאנטע ענינים. Yeah, yeah, so they called Mephiboshes because Mephiboshes was the one that was was a big חכם, אדם גדול, so they use... No, it doesn't talk about that time. But I'm saying it's a lashon, he went to Mephiboshet, that means he went to a talmid chacham.

אמר רבי יהושע בן חנניה, רבי יהושע בן חנניה said, Rabbi Yehoshua ben Chananya was a very, very smart person. Actually, he is called in the Gemara, מגדולי חכמי ישראל. He was the one that always had ויכוחים, he had dialogues with the all the Greek philosophers and all the סבי דבי אתונא in Athens. From the top top. So he said, מיומי לא נצחני אדם. No one ever won me. Ever had a dispute, a dialogue in this, I always came on top. אלא אשה, תינוק, ותינוקת. Once a woman, once a child, a boy, and once a girl. אשה מאי? What was the story with the woman? פעם אחת נתארחתי אצל אכסניא אחת, once I stayed in a certain place. So this lady, the host עשתה לי פולין, made me soup, beans. פעם ראשונה, the first time, סעדתי ולא שיירתי כלום, I ate it and I didn't leave anything over. שנייה, a second time, סעדתי ולא שיירתי כלום, I ate and didn't leave over. שלישית, the third time, הקדיחתו במלח, she put in too much salt. Couldn't eat it. כיון שטעמתי, I tasted it, משכתי ידי ממנה, I put my, I wished I didn't eat it. אמרה לי, she said to me, רבי, מפני מה משכת ידך ממנה? Rabbi, why aren't you eating today? אמרתי לה, I said to her, didn't want to embarrass her, tell her that it's too salty, כבר סעדתי מבעוד יום, I ate already before, I ate supper already so I'm not hungry. אמרה לי, she said to me, but you saw I'm eating the bread, she said to me, היה לך למשוך ידך מן הפת, you stuffed yourself up with bread, so that's why you couldn't eat it. אמרה לי, she also said to me, רבי, I suspect something else, שמא לא הנחת פאה בראשונה? Maybe the first time you ate you didn't leave anything over? ולא כך אמרו חכמים, didn't חכמים say, אין משיירין פאה באילפס, in the pot, when you take out the food from the pot and you serve it you don't have to leave anything over in the pot, אבל משיירין פאה בקערה, when you eat by the, you have to leave over. And why did you leave over, it says because the shamashim don't get any food. And if they would be able to leave over in the kitchen something in the pot and they would eat it, but they can't leave over, so each one would leave over in his plate. Now you didn't leave anything over either time. Huh? Like a tip. Yeah. So you didn't leave anything over. So she gave him mussar. And she was right. So he had nothing to say. He says this is a case where he didn't know better. תינוקת מאי? What's the story with this girl, little girl that was nitzach him?

פעם אחת הייתי מהלך בדרך, once I was going on the road, והיתה דרך עוברת בשדה, the road was going in the middle of a field. והייתי מהלך בה, I went on that road. אמרה לי תינוקת אחת, a little girl said to me, רבי, לאו שדה היא? Isn't this a field? It's in the middle of a field, how are you crossing her field? It's someone's private property. אמרתי לה, I said to her, לאו דרך כבושה היא? Didn't I go in the, in the ווי ס'איז געטראטן אין וועג in the paved way already? In other words, you could see that people had been walking there. אמרה לי, she said to me, yeah, לסטים שכמותך כבשוה, robbers, thieves like you already stepped on it, so that gives you a right to go? And she was right. תינוק מאי? What's the story with the child, the boy? פעם אחת הייתי מהלך בדרך, once I was going in the way, וראיתי תינוק אחד, I saw this one boy, a little boy, שהיה יושב על פרשת דרכים, and sitting by the fork in the road, and I didn't know which way to go. אמרתי לו, I said to him, בני, my son, באיזה דרך נלך לעיר? Which way should I take to go to get to the city? This is where תניא comes the לשון, אמר לי, he said to me, זו ארוכה וקצרה, this is a long way but it's short, וזו קצרה וארוכה, this is short and long. Now, it's short, הלכתי בקצרה וארוכה, I said short and long, so I took the short, this was in my mind it's the short. So I went, it was very close, כיון שהגעתי לעיר, by the time I got to the city, I couldn't get in. היו מקיפות לה גנים ופרדסים, there were a lot of gardens and and fields there, and I couldn't go, couldn't cross. חזרתי לאחורי, I had to go back all the way. אמרתי לו, I said to him, I came back and I saw him, בני, my son, ולא כך אמרת לי זו קצרה? Didn't you tell me this is a short way? אמר לי, he said to him, רבי, ולא כך אמרתי לך קצרה וארוכה? But didn't I tell you it's short and long? So you should have listened to me. נשקתיו על ראשו, I kissed him on his forehead, on his head, ואמרתי לו, and I said to him, אשריכם ישראל, lucky you יידן, שכולכם חכמים אתם, you're all חכמים, מגדולכם ועד קטנכם, from the big one to the small one. The kids are very smart. The kid answered him in a smart way. And this is the whole lashon of Tanya comes from here, דרך ארוכה וקצרה, that in Tanya it's a דרך ארוכה to learn, to do, to reach the madregot. The דרך חסידות חב״ד is very long, but you'll get there. In other דרכים, it's a very fast way, you know, just, you know, patsh in di hent הענט and do this and you, it's a דרך ארוכה, but it's דרך קצרה, but it's ארוכה, it's not going to get there so fast.

רבי יוסי הגלילי הוה קא אזיל באורחא, Rabbi Yosi HaGalili was going on the road. אשכחה לברוריה, he found Bruriah. She was yet a lady. She was a tough lady. She was, you know. אמר לה, he said to her, באיזה דרך נלך לעיר לוד? Which דרך can we אמרה ליה, she said to him, גלילי שוטה! You שוטה! לא כך אמרו חכמים, didn't the חכמים say, אל תרבה שיחה עם האשה? Don't talk too much to a woman. So what should he have said? It means he can't ask a woman the directions? היה לו לומר, you should have said באיזה ללוד. You said two extra words: דרך and נלך. Why did you say באיזה דרך נ- I know, three words: באיזה דרך נלך לעיר לוד. באיזה ללוד and that would be enough. So you're עובר on on this תרבה שיחה עם אשה. Huh? Is this apply today? Sure. Why not? The difference is what's called long, what's called short. What's called הרבה? Look, like that depends, then two extra words.

How Does Pirkei Avos apply today? Sure it does. And what? And it says, באשתו אמרו. באשתו חמורה מן... Yeah, but wait, there are a lot of words come all getaytst. באשתו אמרו קל וחומר באשת חבירו. באשתו is not so bad. באשתו אמרו קל וחומר באשת חבירו. First of all, in Pirkei Avos, there are no halachot. Pirkei Avos is not halacha, Pirkei Avos is מילי דחסידותא. The Gemara says, מאן דבעי למהוי חסידא לקיים מילי דאבות. So Pirkei Avos is not halacha. It's מילי It's מילי דחסידותא, it's לפנים משורת הדין. To be extra careful. In other words, it's הוראה, it's how a Yid has to behave. Shulchan Aruch, it depends. Whatever is brought in Shulchan Aruch became halacha. No, no, but not everything says not everything in Pirkei Avos is in Shulchan Aruch. Some things say, something not, some things became halacha, some things not. So how do you explain for is that applied or not, which which that we like this or we don't? I would argue every single time that you get halacha and you see that there's people and some bodies, and all these other things. These are There's a מילתא בטעמא. And every time when the situation changes What situations don't change? Yeah, but not that halacha changes. The halacha is based on the situation. Certain halachot don't change. You should put on tefillin, doesn't change, no matter situation. But this is a halacha, why can't you speak to a woman? It changed. You used to wear tefillin the whole day. Today, you don't. So because it's נקיות to wear a whole day. How might they wear a whole day? I'm saying, but here is because if you speak to a woman too much, it brings a kiruv. When the matzav is that speaking three words doesn't bring a kiruv, then then it's not three words, then it's talking a lot. And then if this the תרבה, like some people do תרבה, then toyg dos nisht. Like what? Like yeah, but איסור ייחוד didn't change. He said Yeah, but איסור ייחוד didn't change. But here the vort is, and the truth is takeh, that if a person will stand and sit and have just kind of a regular converse- social conversation with a woman, toyg dos nisht. Toyg dos nisht. That didn't change? That's a isur. That's a isur. That's a isur is always. Nowadays isur is always. You can't shake hands, and to talk, also you can't just talk. All other things of kiruv that that do. And the fact that people are mezalzel doesn't make it mutar. But the way it was before, The גאנצע וועלט? Or that's the פרומע וועלט? Who doesn't hold to it? No, but I'm not talking talking, but to sit and socialize and this, that's that's nowadays would be תרבה, and some people still do, which is no good. Or other things that people do, which is takeh not צניעותדיק, is mefurash not. When in Germany, the men, the women would would shake hands with the men. Because the two Tellzers, the two Tellzers went to collect money in Germany for Rav Hildesheimer. They went to the rebbetzin's house, she stuck out her hand, so they pulled their hands back in shock. And she started to cry. It got back to the olam that they made they made the rebbetzin cry. They had to run They had to run out of there. But there's certain there's certain things that in in the Yekkes they were מקיל, שלא in order to keep other things. That's the truth. Rav Samson Raphael Hirsch, his shita was to set the derech eretz in order for that reason. But in in because they had to get to a certain matzav, but בעצם טאקע it's not It's something that you can't. They had to run out of town, those Tellzers. Yeah. But what he told me, what she told me, Mrs. Lau, Mrs. Lau, when I was when we were sitting I was talking to her. I was talking to her husband, actually. She was sitting there, too. So, she says that they

went to visit the pope. Came to the pope, not in his house in Rome, but he had his So, there He's chief rabbi, so, for some reason, so they knew that this pope comes out comes and shakes the hands with everybody. So, she said they asked the gabai, shamash of the pope, before he comes, to tell him that she's not going to shake his hand. As he's going to try to tell him, the pope just happened to come out. So, the pope came, gave him the hand, nu, what you gonna do? And he did like this to give her hand, so she was smart, so as soon as that he picked up his hand, she went like this. No, no, no. As soon as he picked up the hand, what did she do? She bowed like this. So he realized the thing, so as his hand was up, he was smart, so he went like that. Yeah, middat chasidut. Vos? Middat chasidut.