אמר רב יהודה אמר שמואל כל השותה רביעית יין. Exactly the same place. Yeah, when Monday? Yeah. Doesn't here, doesn't have a סימן. Okay, אמר רב יהודה אמר שמואל, רב יהודה said in the name of שמואל: כל השותה רביעית יין אל יורה. If someone drinks a רביעית of wine, he's not allowed to פסק. We actually started this already. We're holding a little bit further. Okay, טאקע, let's go a little bit further. We learned that yesterday, but it's a little bit further here. אמר רב הונא No, אמר רבא אמר רבא בר אבא. Exactly where it is. אמר רבא בר אבא. A little bit further, in the middle of the next page, closer to the bottom, about four or five lines from the bottom. But four or five Yeah, אמר רבא בר אבא: דרך דרך מיל, walking a מיל, a מיל is close to a kilometer, that's about the amount, ושינה, walking a מיל and sleeping, כל שהוא, any type of nap, מפיגין את היין. So if you're שיכור, it takes away the influence of the wine. Sobers you up. אמר רב נחמן אמר רבה בר אבוה, רב נחמן said in the name of רבה בר אבוה: לא שנו, this was only said, אלא ששתה כדי רביעית, if he drank exactly a רביעית. אבל שתה יותר מרביעית, if you drink more than a רביעית, כל שכן שדרך טורדתו, it makes it worse. If you walk a little walk, it makes it even more drunk, ושינה משכרתו. And if you sleep, it makes you even more drunk. And sometimes you see, if you drink a little bit more than you should, you go to sleep, and then you wake up, you're completely מבולבל. You wake up completely, so it's worse. דען פרעגט די גמרא: אבער דרך מיל מפיק היין? He said normally if you walk a מיל, it sobers you up from the wine, והתניא, there is a ברייתא that says like this:

מעשה ברבן גמליאל שהיה רוכב על החמור, once רבן גמליאל was riding a donkey, והיה מהלך מעכו לכזיב, and he was going from the city of עכו to the city of כזיב, והיה רבי אלעאי מהלך אחריו, and רבי אלעאי was following behind him. מצא גלוסקא בדרך, they found like a loaf of bread, or a cake, in the road. אמר ליה, so he said to רבי אלעאי: אלעאי, טול גלוסקא זו מן הדרך! Pick up this loaf of bread from the road. Okay? מצא נכרי אחד, then he found a גוי. אמר ליה, he said: מגבוי מגבוי Could be he said it to No, it's in the middle of the road. Don't put it in the middle of the road. So he said to him: מגבוי, טול גלוסקא זו מן אלעאי! Take this loaf of bread from אלעאי! נדבק בו רבי אלעאי, so רבי אלעאי went over, got close to this גוי. אמר ליה, he said to the גוי: מהיכן אתה? Where are you from? אמר ליה, he says: I look from מעיירות של בורגנין, I'm from the cities around בורגנין. מה שמך? What's your name? מגבוי שמי! My name is actually מגבוי! So he asks him: כלום הכירך רבן גמליאל מעולם? רבן גמליאל ever knew you, he ever met you? He called you by your name, how did he know you? אמר ליה, he says: לאו. No, he never saw me and never met me. באותה שעה למדנו, from that moment we realized, שכיוון רבן גמליאל ברוח הקודש, that רבן גמליאל with רוח הקודש knew his name. That's one thing we saw, we realized רבן גמליאל has רוח הקודש. And then, ג׳ דברים למדנו באותה שעה, we learned three הלכות at that moment from this story. למדנו, we learned, שאין

מעבירין על האוכלין, we learned that you're not allowed to pass by food. It's not only פשט people think מעבירין על האוכלין means you're not allowed to step on food. That's not the פשט. If you see food on the floor, you're not allowed to pass by without picking it up. So we see that what happened, when he passed by, he saw that bread, he told רבי אלעאי: Pick it up, take it. ולמדנו, we learned, שמהלכין אחר רוב עוברי דרכים, that when you want to know is this a כשר bread or not, that is, is it פת עכו״ם or not? So most people who pass by are גוים, so obviously he didn't tell רבי אלעאי to take it and keep it, because רבי אלעאי is not allowed to eat it. Why not? 'Cause we assume it goes after most of the people who walk by, and most of them are גוים. So we see from here that we follow רוב עוברי דרכים. ולמדנו, we learned another דין, שחמצו של נכרי אחר הפסח מותר בהנאה, that חמץ of a גוי after פסח is מותר בהנאה. Because this must have been right after פסח, and he said to the גוי: Take it. And giving a מתנה to a גוי is הנאה, because it's a טובת הנאה, you know, the גוי will be nice to you and you have a טובת הנאה. That's why if you have חמץ, or anything that's אסור בהנאה, you're not allowed to give it away to a גוי, 'cause the גוי will will thank you for it, you'll have a טובת הנאה. So here, when he told the גוי to take it from him, shows that you're allowed to. So it's because it's even though it's חמץ אחר הפסח, and חמץ שעבר עליו הפסח is אסור בהנאה, but the חמץ of a גוי is מותר בהנאה. חמץ after פסח Right. חמץ that belongs to a ייד during פסח, that's called חמץ שעבר עליו הפסח. חמץ that פסח passed באיסור. It's אסור בהנאה. But if it belongs to a גוי, it's not אסור בהנאה. How do you mean? Because it wasn't a איסור during פסח, so it's מותר בהנאה. Oh, because we sold it, it wasn't ours during פסח. No, by us we sold it, but in fact because this was not sold, this was לכתחילה גוי's. Is there something said about giving a גוי מתנת חנם? Yeah. But this would be, yeah, but that would be a היתר in this case. The fact we're saying you had a טובת הנאה, it's not a מתנת חנם. It's to give it, no, but if you give it to a גוי who you טאקע don't know, and you'll never see him and you don't know and you, that טאקע is not allowed, that's a מתנת חנם. But then in this case wouldn't be a ראיה. Wouldn't be a ראיה it's מותר בהנאה. Probably he said a good ווארט to him, it was in a case that he saw that he was מחזיק טובה to him. So if a גוי is not מחזיק טובה then it's not, that's טאקע then it's אסור because of מתנת חנם. How about on פסח? On פסח what? What about it? What's the question by us? What, what? What did you say, הנאה? Can he have הנאה? You can't have הנאה from חמץ on פסח. It belongs to the גוי. But how could you have הנאה from a from חמץ? Could you eat חמץ, a גוי's חמץ on פסח? What's the difference? Can you sit on it? Can you be in the shade? No. חמץ is אסור בהנאה no matter who it belongs to. For you to have הנאה? A ייד to have הנאה from a גוי's חמץ? It's a איסור הנאה of חמץ. What about איסור אכילה? אכילה... סתם בתורה it's not אסור בהנאה, no? סתם תורה says it's אסור בהנאה. What's hard to understand is he's trying, it's hard to understand is what, he doesn't understand the הנאה what you're getting from giving it to him. That's not, that's not what he's asking. He's asking me if you're allowed to have הנאה from a גוי's חמץ on פסח. Sure it's אסור. חמץ is אסור בהנאה regardless who it is. The question is, when we talk about when we talk about חמץ of a גוי is regarding בל יראה ובל ימצא. You're not allowed to own חמץ, and a גוי's חמץ you're not עובר. Not עובר because it's not yours. שלך, the תורה says, לא יראה לך. Can you make like a big deal off of what a גוי has? Can you make what? A deal or whatever, on the soup? No, it's, if הנאה it's not בל יראה, הנאה is אסור. הנאה is אסור. חמץ of a of any is אסור. There is a תוספות, a מאדנער תוספות in פסחים, which אלע modernists, where he says a חמץ of a גוי if it belongs חמץ of a גוי or הפקר is if it's מותר. It's a פשעטל, I didn't understand. It's a it's a פארשטייטישער תוספות, I mean they ask what's the פשט, something is there. Normally there's no שאלות, I mean a גוי's חמץ חמץ is אסור באכילה אסור בהנאה. So where do we get it חמץ אסור בהנאה? Where do we get this חמץ אסור בהנאה? חמץ on פסח? Nein, where do we get it חמץ? חמץ of a דרבנן, where do we get that חמץ אסור בהנאה? How about from פסוק, it says לא יאכל חמץ, no? לא יאכל there's a whole מחלוקת in second פרק פסחים, ר' אבהו, חזקיה, which פסוקים we learn out it's אסור בהנאה, but חמץ is always אסור בהנאה. And has nothing to do who it belongs to. The difference who it belongs to is בל יראה ובל ימצא, cause there you're only עובר בל יראה it belongs to you. So if you have חמץ of a גוי in your house you're not עובר. רבנן said you have to make a מחיצה. If you take אחריות on the גוי's, then you have a certain בעל הבית'ישקייט, that's אסור. From the geld, but this is not what we're talking about. You shouldn't buy non-kosher food for your workers, for your גוי'ישע workers. If it's אסור בהנאה. Not everything is אסור בהנאה. No, I mean we can't have... Not every treif food is אסור בהנאה.

בשר בחלב is אסור בהנאה. So? So not everything. בשר בחלב is אסור בהנאה, חמץ of פסח is אסור בהנאה, חזיר is not אסור בהנאה. Because that like הנאת כלה, הנאת אשה הנאה like we just said. So it's מותר בהנאה, no? Who says it's... only בשר בחלב is אסור בהנאה. A כנעני cannot eat treif, a regular worker can eat. A גוי could eat. But no, but if it, if you, בשר בחלב you can't buy, you can't give your גוי to eat, cause you have הנאה from it. There's no הנאה. No, בשר בחלב is אסור בהנאה, you can't sell it, you can't... The big problem that people have is with dog food. They're all, they're all... If it's בשר בחלב, it's a problem. That's the שאלה there: are you allowed to work at a treif restaurant? So if it wouldn't be בשר בחלב, then it wouldn't, not such a big problem. But בשר בחלב you have הנאה, you're getting paid for working with בשר בחלב. בשר בחלב is אסור בהנאה. בשר בחלב you can't do anything with. Well, is there is there an איסור הנאה from from נבילה? No. There's איסור סחורה. אסור לעשות סחורה. ...own hotels and whatever there's restaurants in there and a whole... It's not theirs, they're, after all, renters, whatever. If it belongs to you so you can't. You can buy them a cheeseburger. Cheeseburger you can't. No, not for איסור הנאה. איסור הנאה you can't. You confuse איסור סחורה and איסור הנאה? They're both הנאה. By סחורה you get more הנאה. Okay. If so it's worse, all the rest. It's

אסור לעשות סחורה בדבר אסור. You can't make a business with treif food even if it's מותר בהנאה. Is that? It's a מחלוקת. Some say that תוספות says it's דאורייתא. תוספות holds it's דאורייתא, so someone holds it's דאורייתא. What's the פשט? If you happen to go hunting and, yeah, and you catch טרפה animals, you happen to get it, you're allowed to sell it, it's not אסור בהנאה. To make a business of selling טרפה food, that's אסור, that's an איסור. אסור לעשות סחורה בדבר אסור. In other words, if you do it one time you go hunting It's not the word once. If it's מזדמן לידך, it just happens to, you happen to get. Let's say some food in your house became טרף. Not בשר בחלב, then it's אסור בהנאה. It became טרף. Some blood spilled on it. Wait, blood is not אסור בהנאה. You could sell it, because it's not אסור בהנאה, and you're not making a business out of it. But to make a business out of things which are אסור Slaughterhouses. Yeah, exactly. They have טרפה parts, they have they sell it to גוים, they sell it to גוים, because that's allowed. The שאלה is, are you allowed to have a store, own a store which sells all kinds of things, and among the things it sells also טרפה food? Are you allowed to open such a store? And it's not because it just happens to get, not that you happen to get טרפה food. You're ordering, you're putting up on your shelves, you're putting up טרפה food. So here you have סברא Every hindquarter you are always selling to גוים. That's מזדמן. That's not, you're not making a business. Why מזדמן? Every single animal Doesn't mean how many times, you're not making you're making a business of כשר food, לפועל it turned out that there's a טרפה part, and טרפה parts that is not אסור בהנאה, you're allowed to sell. No, that means that there's there's גיד הנשה there, there's חלב there. There is חלב there. חלב is מותר בהנאה. But לכתחילה you get the טרף. The difference is, for example, if excuse me, a slaughterhouse takes and sells the meals to a company, yeah, but it goes into the business of selling the טרפה food, it packages and sells it as non-kosher food, because it's part of their Wouldn't they not allow it? There is a difference. Why would they not allow it? If they if it happens, it always happens, so they're making a business, but still they're allowed to. They sell to They're allowed to sell it. You can't start you can't make a business of selling טרפה meat. You can't make a business of selling טרפה meat. It is a business of טרפה meat! No, but that's a business that comes אגב the כשרה! Because you have כשרה, and the only way you can have כשרה is if you have טרפה also, it doesn't say you have to throw it out! But to make a business, let's say a guy is going to open a store of selling pork, pork is not אסור בהנאה, but you can't make as a business out of it. The שאלה is you open a store and you open it in the גויישה neighborhood and you want גויישה customers to come and you can't just sell כשרה food, because they're not going to come, because if their טרפה food they're going to have to go someplace else, so they're not going to come here and go. So here there is a היתר, in the ערוך השולחן there's a היתר, whether we rely rely on it or not, but he writes a היתר, that the תשובה brings it, there's a היתר because it's not called you're making a סחורה of the דבר אסור, you're making a סחורה of the דבר המותר, but in order to make sure the דבר המותר make business, that's a היתר. There's a discussion about it. A little bit more direct than what we were talking about. But but לעשות סחורה, that's אסור. But הנאה, it's מותר. חמץ is אסור בהנאה, בשר בחלב is אסור בהנאה. deliver meals. deliver טרפה meals. That's called סחורה בדבר אסור. 100% אסור. You're getting No! You're getting too close to home. You're not allowed to do it. You're not allowed to do אסור לעשות סחורה בדבר אסור. They sell בשר בחלב. They sell בשר בחלב. Don't get personal. What did we learn the גמרא said, רבי עקיבא said, התורה כסתו ואתה מגלהו? Learned before that so there was someone told רבי עקיבא, who is who was the the father of who was צלפחד, the father of who's צלפחד? So someone told him, who is it? He says the מקושש עצים. So he answered him, התורה כסתו, the תורה didn't say the name, and you're coming and saying the name? I know. You were about to! We're smart enough. Anyway, it's not נוגע לנו. What else were you ובכלל there's a גדר of הוי דן את כל האדם לכף זכות. מסתמא there's some kind of היתר. We don't know the things that are going on. מסתמא a ייד טוט אזא זאך, there has to be a היתר מסתמא. Anyway, we're in the middle of a story here. Supporting the Woodlands. Poor thing. כיוון שהגיע לאכזיב, he was going, he arrived at אכזיב, he came to אכזיב, בא אחד לשאול על נדרו. So somebody, you know, saw this חבורה came, so he asked him he wants to be מתיר נדר. אמר, so he said, אמר לזה שעמו, so he said to the one who is with him, which is with who, to רבי אלעאי he said, כלום שתינו רביעית יין איטלקי? So he said, did we drink on the way a רביעית of wine, Italian wine?

אמר לו הן. He said, yeah. Oh, so how could he be מתיר? מתיר נדר is like פסקנ'ינג a דין. How can we do it? אמר לו, he said, אם כן יטייל אחרינו עד שייצא יינו. Let's go for a walk, and let the guy who needs it come follow us, and when we finish with the walk, the wine the the walk will sober us up from the wine, and we're allowed to פסק'ן. וטייל אחריו ג' מילין, and he walked three מיל, עד שהגיע לסולמה של צור, he came to outskirts of צור, וכיון שהגיע לסולמה של צור, he came there, ירד רבן גמליאל מן החמור, רבן גמליאל went off donkey, ונתעטף, he got dressed, you know, in the רבנישע garb, וישב, he sat down, והתיר לו נדרו, and he was מתיר נדר. Now, הרבה דברים למדנו באותה שעה, from this we learned many things: למדנו שרביעית יין איטלקי משכר, we learned that a רביעית wine of this Italian wine makes you שיכור, because he said if you drink any sort of wine, למדנו שכור אל יורה, we learned that a שיכור can't פסק'ן, because he said if we do that, we can't פסק'ן, למדנו שהדרך מפיגה את היין, we learned also that if you take a walk, takes away the effect of the wine, ולמדנו, we also learned, שאין מפירין נדרים לא רכוב ולא מהלך, that you can't מתיר נדר not while you're riding, not while you're walking, ולא עומד, not while you're standing, אלא יושב, while you're sitting. What does the גמרא bring this whole thing in? To ask a קשיא. We said before that to take away a רביעית of wine, you need one מיל, and here קתני, we learn ג' מילין, that it needed three מיל to get rid of it. The גמרא answers, שאני יין איטלקי דמשכר טפי, יין איטלקי was stronger wine, and that made him more שיכור. For that you need a walk further walk. פרעגט די גמרא, והא אמר רב נחמן, רב נחמן said, אמר רבה בר אבוה, לא שנו אלא ששתה יין, ששתה רביעית. When do you take a walk and it helps you? If you drink a רביעית. אבל שתה יותר מרביעית, if you drink more, כל שכן שדרך טורדתו, the walk makes it worse, ושינה משכרתו, makes it more. So the question is in this case, you're saying this was like more than a רביעית, so then the walk shouldn't have helped at all, because we said by a bigger amount, stronger, more more alcohol makes it worse the walk, so what happened here? The גמרא says, רכוב שאני, he wasn't walking, he was riding. Walking is oh yeah, later he got off. So he was riding the donkey till then, that's something else. That helps, but if you walk, I guess the the the activity gets you more שיכור. Well, it pumps the it pumps the it pumps it through your system. Yeah. Snake bite, also, you're supposed to stand still until you can get help there and somehow suck it out or get it out. If you get bit by a snake, רחמנא ליצלן, then you you have to stay still, because your movement is going to make this Right, travels all over. make it go all over. Yeah, זאגט די גמרא, השתא דאתית להכא, now that you said this, now that we answered on this קשיא, we answered that since he was riding is different, oh, לרווחא דמילתא אבנא בה קשיא, so we can answer the first קשיא with a different תירוץ. The first קשיא was here we see you needed three מיל and always it's one מיל. So we answered because it's stronger wine. Could've answered a different תירוץ. You know why you needed three מיל? Because רכוב שאני. He was riding. Because when you walk and you only drink a רביעית, so walking one מיל takes care of it. If you didn't walk, you were riding, so here, you need three מיל to take care of it, so that's good answers. Then the גמרא asks, איני? We said that one of the things we learned, that you cannot be מתיר נדר, not while you're riding, not while you're walking, not while you're standing, but sitting. והאמר רב נחמן, רב נחמן said, מפירין נדרים, you could be מתיר נדר, בין מהלך, whether you're walking, בין עומד, whether you're standing, בין רכוב, whether you're riding. The גמרא says, תנאי היא, yeah, מחלוקת תנאים, תאקע. איכא למאן דאמר פתח בכחרטה, ואיכא למאן דאמר אין פתח בכחרטה. What does that got to do with walking and standing? חרטה has got nothing Wait, we we didn't finish yet. I didn't פתח בכחרטה, there's a difference If I would explain it, and you didn't and and you can't understand it, you have a good קשיא. I didn't say anything yet. So, he says there's a one מאן דאמר says that בשעת you're מתיר נדר, a חכם is מפר a נדר, you have to find a פתח בכחרטה. You have to find some kind of סברא to say that had I known that this this would be, I wouldn't. And one מאן דאמר says you don't. You don't need a בית דין of three. Only a חכם can do it. A חכם do himself, okay, what's a מומחה. And so ממילא, that's the difference. If you need a פתח חרטה, then you have to look into the case, you have to hear, is that פתח חרטה a valid one, is it not valid. So it needs a דיון, it needs a discussion. When you need a discussion, you need ישוב הדעת. You have to have a free mind, you have to sit. If you stand, then you're uncomfortable, you you it can't work. But if you don't need פתח חרטה, then all you have to do is say מותר לך, מותר לך. So then you don't have to. So when he said, רב נחמן said that you could do it standing and walking, whatever, because he holds you don't need a פתח חרטה, so there's no need to, there's nothing that you have to do here to have it's a clear mind. And when he says that you can't do it, when he had to walk down, because he holds that you do have to פתח חרטה. And אמר רבה בר בר חנה אמר רבי יוחנן, רבה בר בר חנה said רבי יוחנן said, מאי פתח ליה רבן

גמליאל לההוא גברא? In that case, תאקע, what kind of פתח חרטה, רבן גמליאל held you need a פתח חרטה, and that's why he had to sit down, פשוט to think about it. What did he eventually tell him? So he said, he told him this פסוק, not a פסוק, it came out from this פסוק, יש בוטה כמדקרות חרב. You could make a נדר, בוטה is making a נדר, like it said, לבטא בשפתים, it says by a נדר, and it's It's like sticking you with a sword, but לשון חכמים מרפא. The words of the חכמים will cure you, which means כל הבוטה, anybody who makes נדרים, a נדר, ראוי לדקרו בחרב. He deserves to be stuck with a sword. You shouldn't make נדרים. A person should never make נדרים. Why? Because בעוון נדרים, for עבירות of נדרים, that's why it says that nowadays whatever you do, always say בלי נדר to make sure. This is על פי הלכה, and על פי קבלה is אודאי. לקוטי תורה, he says a לשון של הלכה: אומרים על כל דבר בלי נדר. Very good, everything. And not only that, when you even some people are even מקפיד that when you give someone צדקה, say בלי נדר, meaning while you're giving him, that it shouldn't mean that you're taking that upon like, so every time I'm going to give you this. Remember the רבי many times when he used to when the people used to, you know, ask him institutions and he would send a letter for a for a dinner or something, so he would send along money. So many times with his כתב יד: בתורת בזה השתתפותי בלי נדר to this מוסד. With thanks. Perpetuity. So yeah, it shouldn't be like מקבל upon yourself, something like that. ובכלל, you always have to be careful. נדרים is the worst thing. So he says They're hoping They're hoping to get it every year the same thing or more. They could hope, yeah, but אלא ש I think also whenever he would give, he made sure every year to give a different number. Every year, a different number.

No, but what has this to שייכות? No, that's ר' יהושע לייב דיסקין, remember, made a נדר when when they put him in jail, ר' יהושע לייב דיסקין, the בריסקער רב. אודאי there are He gave money for ארץ ישראל, they framed him because you were not allowed to give money to ארץ ישראל. So what did he So they put him to jail and he His enemies, his enemies brought No, so what was the נדר about? He made a נדר that if that if that if he gets out, he'll he leaves the שטעלע and goes to ארץ ישראל. A lot of times! That, that's something else. אודאי in certain times you're making a There is a דין נדר! It's not that there is no דין, but בכלל, be careful. You should never give Don't say you should never. You ignore No, it says some people are מקפיד not to give three times in a row the same number, exactly. I mean, if the If you say clearly בלי נדר, then there's no problem. What if you have no intention whatsoever, it's just Also not. בעצם, it's You're giving $18 בעצם, it's also not. Not, but לפועל, לפועל it's it's better if you say or you think. Anyway, so what does it say? You deserve to get stuck, אלא are very hard to be מתיר. Yeah. אלא שלשון חכמים מרפא. So you're If a person makes נדרים, he he should he deserves to be stuck with a sword, but the לשון of the חכמים, which means like some a חכם in בית דין, could be can cure you. And that was this פתח חרטה. He like, he asks the guy, \"Did you know how strict it is to make a נדר?\" \"Oh, so had you known it would be so strict, would you make it?\" \"No!\" Oh, so that's the פתח חרטה. Didn't they do the same thing to the אלטער רבי, also that a מסירה on him that he gave money for ארץ ישראל? That's why he was in jail. Oh, so it's the same thing, politics.

When did they start doing נזירות? When when When was there no more נזירות? You can never get out of it, practically. Why did they Why did they stop doing it? Because of קרבנות. To get out of it you have to bring קרבנות. No קרבנות. Well, the לשון was that