זאגט די גמרא אזוי, we're holding סימן מ' towards the end of מסכת Eruvin. מ'. מ', סימן מ'. טוב. אמר ליה ההוא מינא לרבי יהושע בן חנניה. There was this מין, this apikorus, who said to Rabbi Yehoshua ben Chananya. And we find in the Gemara many times that Rabbi Yehoshua ben Chananya had dealings with these guys, because Rabbi Yehoshua ben Chananya was the smartest of all the chachamim. He was known as זיל לחכמי ישראל. He was the one that had these ויכוחים, these dialogues with these smart guys. He's the one who went to סבי דבי אתונא, to the smart, the scholars of Athens with all these things. So, \"A מין?\" A מין, אפיקורוס. \"צדוקי?\" צדוקי? Could be. Sometimes צדוקי, sometimes... So he said to Rabbi Yehoshua ben Chananya, \"חטקא! You guys are like thorns! כתיב בכו, because it says by you the pasuk: טובם כחדק. The best of you, the pasuk says, the best of the Yidden is like a חדק, like a thorn. Thorn is no good.\" אמר ליה, so he said to him, \"שטיא, שוטה, fool, שפיל לסיפא דקרא. Look at the end of the pasuk. Look at the same pasuk and look further. What does it say there? ישר ממסוכה. That the Yidden, the good ones, are the ones that protect the others like a sukkah protects. So that's what they do.\" אלא מאי, so what does it mean טובם כחדק, that the good ones are like the thorns? So it's exactly what it means: מה חדק זה מגין על הפרצה, so just like a thorn protects from an opening, if you want an opening no one should go through, you put thorns there so no one can go through, כך טובים שבנו מגינים עלינו. So the best, the good Yidden, the tzadikim, protect us. דבר אחר, another pshat: and it says טובם, he told him, I guess this is what he told him also, טובם כחדק, the good ones are like a חדק, like a thorn. A different teitch. The word חדק, a ח' and a ה' a lot of times interchange, so it's almost like it says הדק, like it says ושחקת ממנה הדק. So טובים שבישראל מחדקין את... לגיהנם. The Yidden, the good ones, are the ones that are grind them up good and they throw them into Gehinnom, the goyim. שנאמר, it says: קומי ודושי בת ציון כי קרנך אשים ברזל, and your horns are going to be like ברזל, the pasuk says, ופרסותיך אשים נחושה, and your feet are going to be נחושה, והדיקות עמים רבים, and you're going to be grinding up, דק היטב, these goyim, the goyim. That's what he said, that's what the pasuk means. זאגט די Gemara ווייטער, says, what a quote from the Mishnah. It said in the Mishnah: ממלאין מבור הגולה, you're allowed to fill up on יום טוב and שבת from this well of the גולה בשבת, ומבאר הקר ביום טוב. And on יום טוב you're allowed to fill up from the באר הקר. Now, מאי באר הקר? What does it mean you're allowed to fill up on יום טוב from the באר הקר? A pashut pshat, באר הקר means a cold spring, a cold well.

אמר שמואל, no: באר שהקרו עליה דברים, התירוה. The maaseh is like this. They allowed, the chachamim allowed, that in near Yerushalayim on יום טוב, they should be able to draw water from the באר, a big באר, with a big גלגל and with the the way they do it. The reason why normally it's asur is because a חמירא גזירה, that if you're going to allow you to draw such big buckets, so much water, we're afraid you're going to draw water to water your fields. That's ממש איסור דאורייתא on Shabbos and Yom Tov. Bichlal, that's why they asur it always. But this one, they were matir. מאי באר הקר? אמר שמואל: באר שהקרו עליה דברים, they decided, they spoke a lot of words about it, והתירוה. And there they were matir it. \"Bor Hagolah was specially made? Specially dug?\" This is not Bor Hagolah, that's one thing, and this is באר הקר. So the Gemara says: מיתיבי, we'll ask a kashya. You can't say the reason it's called באר הקר because הקרו עליה דברים, they got words together and they got together to be matir, to take away the shevus, the issur derabbanan. So this can't be because it says in a baraisa: לא כל בתי הקרין התירו. They didn't allow all the בתי הקרין, אלא זו בלבד, just this one. ואי אמרת שהקרו עליה דברים והתירוה, if the reason it's called באר הקר because they were matir it, מאי \"זו בלבד\"? What does it mean only this one and other באר הקר they didn't? This is the only one that's called באר הקר, it's the only one that they were matir. אלא אמר רב נחמן בר יצחק, no, it's something else. The word קר means באר מים חיים. It means it's a well of living water. שנאמר, it says: כהקיר באר מימיה כן הקירה רעתה. So we see the word קר goes on the word באר and the מים חיים, okay, and therefore we call it בית הקר. But עכ״פ the bottom line is that this is the only one they were matir because it's in Yerushalayim and it's for olei regalim, but stam azoy, this type of באר, you're not allowed to take draw the water. Gufa, now the Gemara will explain it. It says, לא כל הבארות הקרות התירו, they weren't matir all the בארות הקרים, אלא זו בלבד, only this one. So it says, who were matir it? כשעלו בני הגולה, when the people from the גולה, from Bavel, came back up to ירושלים, חנו עליהם נביאים שביניהם והתירו להם. So the Nevi'im that lived then got together and they dwelled on it, and they were matir it. בכלל, who were these Nevi'im? We know from that time, who were the Nevi'im that came up from Bavel? Ezra, Chagai, Zechariah, Malachi. That's, you know, Chagai, Zechariah, uMalachi. ג׳ נביאים עלו עמהם מבבל, and they said different עדות and whatever. So these are the Nevi'im that got to were matir it. But the Gemara says, no, ולא הם התירו. It wasn't they who were matir it, אלא מנהג אבותיהם בידיהם. This was a minhag from the parents from before. So could be what they did was they came and they told that I we know that years before they were also matir it, but it wasn't them who were matir it. So why were they matir this as opposed to the others? What was Because it's עליה לרגל. Just because of Must have been on the Not because of the type of well, right? Type of well that it was. That's what I get. What? Must have been a place where there was a lot of עולי רגלים. A lot of עולי רגלים, so they needed the water. They were matir a lot of things. כמו שהוא פסי ביראות they were matir. What? Like this, in order to make a רשות היחיד, you have to have four walls. So what they did was, when there was a well, so what they they allowed you to make four corners, you know, like a like what's it called them? Square. Not a full square. In the corner just one Like this, like that? No. An L. Like an L. Yeah, that's an L, it's called, yeah. At one at one corner make an L, and this corner, and this corner, and in the middle there's a well. So what they did So now the No walls. No eruv? No walls. The well the well is a רשות היחיד. This around here is a כרמלית, so you're not allowed to carry from רשות היחיד to כרמלית. So the only in Yerushalayim like So they were matir, it's called פסי A פס is a is a stripe of a long piece of wood. פסי ביראות, like the באר, they allowed. A what? Lath. Lath? Yeah, I mean he's he's in line. I mean I know what a lath is, but It's a wall usually, so It wasn't tight. It's like you're playing with the חומה. Two laths? Huh? Two laths? So Yerushalayim they had the חומה. Yeah. Doing the Well, it probably was in a place where there was no חומה, or there was a case where you still needed an eruv. But this must have been outside. So they allowed it and what did they do? By doing this, they said this turns into רשות היחיד. So when you're taking out from the well, which is definitely a רשות היחיד because it was definitely four tefachim by four tefachim and 10 tefachim deep. So if you take out normally, it's assur. But by doing this here, this turns into רשות היחיד. You still have the problem you got to get from that רשות היחיד to your Good, so you could bring you could bring your animals there. Then they could drink. It's kind of an eruv. It's not an eruv. It's a, but they could only do this this is derabbanan. Deoraita, they can't be matir it. Because מדאורייתא רשות היחיד If it's a רשות הרבים, you can't turn into רשות היחיד unless you have walls. Four walls or three walls with a roof, whatever. But here was a כרמלית and a which is only derabbanan, so they were matir it in this case. And it's all for עולי רגלים. They were matir all these things for עולי רגלים. Same thing with this one. Zogt di Gemara vayter. Yeah, probably it became mutar. It's You mean someone who lives in Yerushalayim? You mean in the middle of the year? That's a different chart, that I don't know. Probably, I don't know. But on Yom Tov for sure everyone was allowed to, even though the guy didn't have kavana, a guy who lives there. Does It doesn't say that during the year it's assur, only Yom Tov. If it was assur for the adam, it's assur for the חפץ. The חפץ became mutar, you mean. Zogt di Gemara vayter. If it's matir for this, it's mutar. Yeah, yeah, even though there's a reason why they were matir. Tana Rav Kahana, Rav Kahana learned: הואיל ונאמר, since the pasuk says, אך אל הפרכת לא יבא, that a baal mum should not do the avodah, and the pasuk says he should not come to the פרוכת, יכול לא יהו בעלי מומין נכנסים בין האולם ולמזבח לעשות ריקועי פחים. If they needed to make ריקועי פחים, which is like a cover to the mizbeach, or they had to do some work there, since the pasuk says a בעל מום should not go there, I would think that even if it comes to work, not doing the avodah in the in the קרבנות, but comes to do some kind of a job you have to do, he shouldn't also not be able to. תלמוד לומר, the pasuk says, אך. אך חלק. אך always divides that sometimes yes, sometimes not. So it doesn't just mean you can't walk in that area. You can't walk in an area to do the avodah, but if he comes to do other things, you're allowed. It's even worse than this, in the workmen when they went down to the Here it's like it says, not לכתחילה, but the same idea. מצוה בתמימים. The first way to do it is get kohanim who are not בעלי מומים. אין שם תמימים, if you can't get תמימים, the ones that are not, נכנסים בעלי מומים. As long as it's kohanim, let them go בעלי מומים. מצוה בטהורים. If you have a kohen, that should be a טהורדיקער כהן, a טהור one can go in. אין שם טהורים, נכנסים טמאים. Wait, how can you have טמאים נכנסים over there, by a לבונה על המזבח? If you have to do the, the job, just like you're allowed to go into the קדש הקדשים, it says clearly, if you, if there's no one who could fix it besides טמא, he could even go into the קדש הקדשים. If we take him through the roof with a box so he shouldn't see, something else, but it says לכתחילה not. If you have no choice, you're allowed to do טמאים. It probably falls under the category טומאה הותרה בציבור because it's נוגע to the ציבור, so it's allowed. אידי ואידי כהנים. But both, whatever, it had to be kohanim. Kohanim, yes, but ישראלים, לא. ישראלים shouldn't go in. Probably if it was ממש needed and you didn't have kohanim, but normally you can't take an ישראלי. איבעיא להו, the question was like this: טמא ובעל מום, איזה מהם נכנס? If one is tamei, you only have two people, one is tamei and one is a בעל מום, which one is better? רבי חייא בר אבא אמר, טמא נכנס. Rabbi Chiya bar Abba says better is the tamei, better than the בעל מום, and he gives a re'iyah. Not a re'iyah, sevara: דהא אישתרי בעבודת ציבור. Because we do find that when it comes to tzibbur, טומאה הותרה בציבור. If the only way you could do the avodah and it's a ציבור קרבן, טמא the קרבן ציבור, only if you're tamei, then you're allowed to. So we see that as bad as a tamei entering the Beis Hamikdash, as bad as it is, it's not so bad, והא ראיה, there are certain times it's mutar. In Chanukah, davka it was, it was That's one of the kushiyot. That's the kushya that the Beis Yosef asks: why couldn't they use tameidike oil? טומאה הותרה בציבור. And he takeh answers that על פי דין, you were allowed. Aibershter wanted, not they want, the Aibershter made a nes that they should do לפנים משורת הדין, for the hiddur, that's why. Rebbe says that's why the minhag is that only mitzvah that every Yid does behiddur is Chanukah, because the whole mitzvah, the whole nes happened because of hiddur. The Aibershter wanted to make a hiddur. Wax candles? No, you have to light oil candles, but the fact that they, the nes happened because they had oil, they just had tameidike oil, and if you didn't have any oil you could use tameidike oil. The Aibershter didn't have to make a nes, because they could have, they could have used that. The tumah doesn't last, where the mum does last. Tumah doesn't last? Why doesn't it last? Because he gets, goes to the mikveh, I guess. Yeah, but at this time he's tamei. But the mum is forever. Not always, could be a מום עובר also, could be a mum that gets healed. רבי Elazar אמר, רבי Elazar says בעל מום נכנס. A בעל מום should go in, because דהא אישתרי באכילת קדשים. We find something he could do which a tamei can't do: a tamei cannot eat kodashim, and a בעל מום, he can't do the avodah, but he can eat korbanot. So that means that he is less of a problem. So this is the machloket. There is no answer. I'm just wondering if this has anything to do with כמות and איכות. Because another thing the Rebbe explained like a, Rebbe brings from Rabbi Yosef Engel, but I don't know if he brings this case also. One is more איכות worse and one is כמות. I don't know. Which one is more כמות? I don't know. Doesn't look like it. Okay, now that we

finished Eruvin, we're going to start Pesachim. סליקא לה מסכת עירובין. זאגט די Gemara in the beginning of Masechet Pesachim, No, because it's not finishing anything, it's just taking out little pieces. It's not finishing up masechta or anything. אור לארבעה עשר בודקין את החמץ לאור הנר. אור means light. The light to the fourteenth, you're bodek the chametz, the candle, you search for chametz. פרעגט די Gemara: מאי אור? What does אור mean? Rav Huna אמר, Rav Huna says: נגהי, during the day. And it makes a lot of sense. We'll see in a second. Rav Yehuda אמר, not Rav Huna, Rav Yehuda says: לילי, night. וקסלקא דעתך, at this point we feel דמאן דאמר נגהי, נגהי ממש. If he says day, he takeh meant day. So according to his opinion, to Rav Huna's opinion, when do you have to be בודק חמץ? During the day. מאן דאמר לילי, לילי ממש. The one that says at night, it means at night ממש. It means you have to do it the night of י\"ד. And it makes sense why it should be during the day, cuz when is there light? Or is fire, light. When is there light? During the day it's light. So it would make sense that it should mean that. Meitivei, the

Gemara asks a kashya. Says, it says in, in פרשת מקץ, they know, Vayeshev, no, מקץ, מקץ, said in פרשת מקץ: הבקר אור והאנשים שולחו. It says after they came, they came back to Binyamin, so they came, became or and the people were sent away, left. Who are the people? The shevatim. What does that mean? They waited for the morning, they didn't want to travel, they waited for the morning. Alma, so from here we see, אור יממא הוא, a siman that or means day. It's a kashya on the one that holds or means night. So the Gemara asks, מי כתיב האור בוקר? Does it say or which is boker? It says הבוקר אור כתיב. The boker became light, that's what... so the word or here is not a noun, that's the word, but it's a verb. Adverb. Yeah. Like adverb. That it became light. כמאן דאמר, like people say, צפר נהור, the the morning lit up. So we're not talking about the name of something, a noun of or, that's something else. וכי הא דרב יהודה אמר רב, like what is said in the name of רב, דאמר רב יהודה אמר רב: לעולם יכנס אדם בכי טוב ויצא בכי טוב. A person should always come into, when he travels, so he should always come into the city when it's still tov. What's tov? Tov is light, וירא אלקים את האור כי טוב. So he should go when it's light, in other words don't travel at night. At night it's dangerous, you could... Shedim and you could fall into holes, all kinds of things and there's no lights. So you should go when it's כי טוב, and you should leave in כי טוב. And that's the pshat in the פסוק, הבוקר אור, since the boker started shining, it became light, they went. But not that the word or means morning. Meitivei, we have another kashya. It says a pasuk in Shmuel, it says, וכאור בוקר יזרח שמש, like the אור is בוקר, the sun will shine. אלמא אור יממא הוא. So it says אור בוקר, a siman that אור means the morning. So the Gemara says, מי כתיב אור בוקר? Does it say אור is בוקר? וכאור בוקר כתיב. It's only a mashal he's using, and the pshat in the mashal is different. הכי קאמר, this is what he was saying: וכאור בוקר בעולם הזה, just like when it gets light in עולם הזה, כעין זריחת השמש לצדיקים לעתיד לבוא, when the sun will start shining to the צדיקים לעתיד לבוא. When does the start sun start shining? When it's still dark! When it's dark the sun starts shining. And here it says like it's light now in the morning, that's how it'll be when the sun will start. That means that the light לעתיד לבוא will be so strong that the beginning, when the before the sun comes out, it'll be already light like now. So the word אור is not that we're giving again a noun of אור. אור בוקר means that the בוקר shines. So too, then it'll shine in that time. For the צדיקים. For the צדיקים, which means for all the Yidden. לעתיד לבוא when Mashiach will come. Meitivei, we have another kashya. Says a פסוק, ויקרא אלקים לאור יום. Oh, here's a very simple pasuk! Hashem called אור יום. אלמא אור יממא הוא, shows that אור is day, cuz it says clearly, אור, ויקרא אלקים, השם called אור יום. So the Gemara says, no, does it mean he called אור יום? הכי קאמר, למאיר ובא קרא קרא יום. So the pasuk is saying as it started getting light, he called it day already. Not אור is the noun, as it started to be מאיר. In other words, it's dark at night, and it starts getting light, it's called יום. Okay. So the Gemara, אלא מעתה, if that's the peshat, then look at the other half of the pasuk: ולחשך קרא לילה. That, just like it says, ויקרא אלקים לאור יום, ולחשך קרא לילה. If ויקרא אלקים לאור יום means as it started to get light it calls יום, so it'll mean here למחשיך ובא קרא לילה, as it starts getting dark, it's called night. But that's not true! It starts getting dark by shekiyah, night is not called till צאת הכוכבים! וקיימא לן, we פסק'ן עד צאת הכוכבים יממא הוא, till צאת הכוכבים is day. So you can't say למחשיך ובא as it's getting dark he called night. Mimela you can't say by האור either, you can't say as it's getting light he called day. So אלא מאי what's the peshat? He called אור יום. So we're back to the kashya that אור means day. So the Gemara says, no, הכי קאמר. When it says קרא, it doesn't mean he called it. קריה, he called him, like you call somebody over, not you called you called him by name, you called him over. קריה רחמנא לנהורא, the Eibershter called the light, ופקדיה אמצוותא דיממא, and he told him, \"You've got to be during the day.\" That's what it means. So אור is light, everyone knows אור is light. Not a noun of a time of the day, אור is light. And he called over the light, and he said, \"You're going to be during the day.\" וקריה רחמנא לחשיכא, and he called over darkness, ופקדיה אמצוותא דליליא, and he told him, \"Oh, you're going to take you're you're day your time is at night.\" Okay, so it's no re'ayah again. מיתיבי, we have another kashya.

There's a pasuk, it says, הללוהו כל כוכבי אור. All the stars of אור, praise Hashem. What does that mean? When do the stars shine? At night. אלמא אור אורתא הוא, a siman that אור is night. So now the kashya on the other מאן דאמר. The other מאן דאמר says אור is day, here it says כוכבי אור. So the Gemara says, no, hachi ka'amar, this is what it means: הללוהו כל כוכבים המאירים. Not כוכבים which are there which exist during the time of אור, it means כוכבים that shine. All the כוכבים shine. Wait, the Gemara, if that's the peshat that he says praise him, the כוכבים that shine, אלא מעתה, if so כוכבי אור, כוכבים המאירים הוא דבעו שבוחי? Only the stars that shine have to praise Him? ושאינם מאירים לא בעו שבוחי? And those that don't shine don't have to praise Him? וכתיב, it says הללוהו כל צבאיו! All the צבא השמים, everything praises Him. אלא, no, he says, mistama it this the כוכבים that shine. So what's nafka mina? Why that, it's, and that doesn't mean to tell you that those that don't shine don't. אלא הכא קא משמע לן, this this teaches us דאור די כוכבים נמי אור הוא, the light of כוכבים is called light. L'mai nafka mina? What's nafka mina if it's called light? לנדר מן האור. If someone makes a neder, I'm not gonna have any hana'ah from אור.

We've learned, it says: הנודר מן האור, אסור באורן של כוכבים. You can't have hana'ah from the light of כוכבים. So this teaches that light כוכבים, כוכבי אור, כוכבים are also called אור. Obviously this is when he didn't explain exactly what he's saying. See, bichlal by by nedarim there's a דין הלך אחר לשון בני אדם, whatever people say. So what's nafka mina what the pasuk tells you אור? And if all people will stop calling כוכבים אור, it won't be אור. But we're like this: if there is a special לשון בני אדם, then that's what we follow. Or if a person speaks specifies clearly what I want, what happens if he says it stam? And there's no special לשון, what do we say then? That's what he says: then, if there is no special לשון in the place, and he didn't say anything, so then we follow the pasuk. So the pasuk says that the light of the כוכבים is also called אור. Zogt di Gemara, we bring מיתיבי, another kashya. There's a pasuk, it says: לאור יקום רוצח, a רוצח, a murderer will get up at אור, יקטל עני ואביון, and he's and he's going to kill a poor man, ובלילה יהי כגנב, and at night he's like a גנב. Nu, so what's taytsh אור? Says by אור he's gonna kill a poor man, and at night he'll steal. הא מדקאמר ובלילה יהי כגנב, since he says and at night he'll be like a גנב, אלמא, that shows that the first half, אלמא אור יממא הוא, then light is day, cause it says during אור he's gonna kill, and during night he's gonna steal. So אור means day. Like when Rav Reuven Grozovsky had to run away, his father-in-law Rav Boruch Ber told him, and I forgot who the other great one was with him, only travel at night. Yes, because you had to you had to escape. So they shouldn't see him. For the same reason why we want normally travel during the day, like them, what's opposite?

Why do you travel during the day? So you should see. And they traveled in a way that you shouldn't see. Well, they also couldn't see. Yeah, so those actually nowadays is different. They traveled then without You take a flashlight, you take a candle, you take something. And if not, you still it's still you still should You be careful where you're gonna go. If you escape you go at night, you don't go during the day. No, that came from this לשון, no, that's only the maskana. After we come to the maskana, it means night, then we taytsh it. But here, a lot of sevara, but we don't know that yet, we're just figuring that out. So far we don't we don't have any real proof that it means night. Everything is telling us the opposite. No, we have kashyot on both ways. We had kashya on the מ״ד it's night and we had a kashya on the מ״ד it's yom. כוכבי אור is a re'iyah that it's night. כוכבי אור, I would think, was very strong. Oh, it was very strong, yeah. Oh, כוכבי אור, כוכבים are for the night. And like you would say כוכבי לילה. And that's what we thought, כוכבי לילה and אור is like כוכבי לילה. And here also, oh here takeh is a re'iyah it means day. So the Gemara says, no, that's not what it means. הכא קאמר, this is what it means: אי פשיטא לך מילתא כי נהורא דנפשות קאי, the din is like this: there's במחתרת ימצא הגנב, if you see someone break into your house, so it says if you kill him, there's no problem, you're allowed to kill him, because we assume that he's coming to kill you. Because he's breaking in, obviously he's trying to hide his his geneivah, but he what what does he think in his mind that what happens if the owner will come and catch me stealing? So, obviously, he's ready to kill him. And since the guy is ready to kill the owner, the din is הבא להרגך השכם להורגו, so you're allowed to kill him. If you kill him, אין לו דמים. Then the pasuk says: אם זרחה עליו השמש יש לו דמים. If the sun shone, what does it mean? So the Rashi and the Gemara says that if it's a person that's breaking in that's so clear like the sun that he's not going to kill you, and who is that? A father. A father is breaking in to that The only way. A son breaking in to his father might kill might kill his father, but a father breaking in, so you know, then you can't kill him. That's the same taytsh here. The pasuk says לאור יקום רוצח means: אי פשיטא לך מילתא כי נהורא דנפשות קאי, if

it's clear to you like the light that he's coming to kill you, then רוצח הוא, then we consider him a murderer, וניתן להצילו בנפשו, you could kill him, you could save yourself by killing him. But אי מספקא לך מילתא כי לילה, when it says at night he's like a ganav, a ganav you can't, a rotzeach you can kill, but not a ganav. But if it's like night, it means you're not sure, it's not clear whether he's gonna kill you or not, maybe he won't, יהא בעיניך כגנב, then look at him as a גנב, ולא ניתן להצילו בנפשו, and you can't save yourself by killing him. Zogt di גמרא vayter, all kinds of kashiyot. מיתיבי: יחשכו כוכבי נשפו יקוה לאור ואין. The pasuk is this: כוכבי נשפו, the the the the stars of the night will become dark. This is Iyov saying. יקוה לאור ואין, he's hoping for light and it ain't coming. ואל יראה בעפעפי שחר, and my, it's like cursing himself, and my eyebrows, my eyes should not see the morning. מכדי דקאמר יקוה לאור ואין, he says, I'm hoping, I not, it's cursing himself, I should hope for אור and it shouldn't come, what does he mean? אלמא אור יממא הוא, means day. So he says, he's cursing himself and saying, I should hope for the day and it shouldn't come. But what word does he use? אור, so you see that אור is day. So the Gemara says, no, התם מעליא דקא לייט ליה איוב למזליה, איוב was cursing his mazal. אמר, he said like this: יהא רעוא, יהי רצון דליהוי ההוא גברא דמקוי לנהורא ולא לישכחיה, that a person should wait for light and he shouldn't see, not the day, the main ta'anah is the word נהורא. He says, I should hope for light and I shouldn't see the light, but it doesn't mean day, it's a different thing. Now, light means not davka day or night, light is when things are better. So he was saying, it's too late for me, I I want to get finished, I hope I'll never see the day, I'll never see, like you say, I'll never see daylight, so not daylight, here it means he'll never see the light. Zogt di גמרא vayter, מיתיבי, another kushya: the pasuk in תהלים, ואומר אך חשך ישופני ולילה אור בעדני. Darkness will surround me, and the night will be אור for me. Now what does that mean? אלמא אור יממא הוא. If you say the night should be אור, what do you say? Night, what's the opposite of night? Day. So the night should become day! So the Gemara says, no, התם הכי קאמר, this is what he means. הכי אמר דוד, this David said: אני אמרתי אך חשך ישופני לעולם הבא, I thought that darkness will surround me in עולם הבא שדומה ליום. Olam Haba is is like day, that's day. But because of my aveirah that I did, my day will be dark, which means my Olam Haba will be dark. Ve'achshav, and now I see אפילו העולם הזה שדומה ללילה, even this world which is like night, אור בעדני, became light. So it's not the word day or night. He means Olam Hazeh and Olam Haba, and Olam Hazeh, which is normally like darkness, became light to me, didn't say it became day, so it's not daylight as you say. Because of his aveirah? Because of his teshuvah. Because, so it's teshuvah, yeah. Now, here in the Ein Yaakov he doesn't bring the end. The end of the Gemara is that or means night. Then the Gemara says that the one that said day also didn't argue, everyone means that night. It's just that in his place, in Rav Huna's place, they used to call night they used to call נגי. נגי means day, לשון פסוק, how about נוגה? נוגה means shine. So they used to call night day, a night נגי. And in Yehuda they used to call night לילה. So when when Rav Huna said that or means נגי, it meant night. They both mean it night, there's no... Now,

how does the word נגי, how could they call night לשון light? So I think some of the מפרשים say בלשון סגי נהור, sarcastically. What's it called? Euphemism. Sagi nahor. So that's why, but really what he meant is night. So there's no machloket here. Everyone agrees that this means night. And that's where we get, when we say אור ל this, אור ל this, comes from this Gemara. And the maskana is that or means towards the next day. A euphemism is sagi nahor? A blind man is sagi nahor. What? אה, nahor, light, yeah, yeah. Actually the word sagi nahor means means a blind person, but the word sagi nahor means he has a lot of light. So peshat is the guy can't see when he has a lot of light, so it's sarcastic. But Chassidus asks the kushya: לועג לרש? What do you mean? The guy never can't see, you're making fun of him, yeah, look the guy he has so much light he can see? So it says the opposite, because many times, why is a person blind? Because the the eye is it receives too much light, because usually the eye receives light and then somehow it filters it out, but if a person is sick or something happens, sometimes it takes too much light. So it's not a joke, it's take sagi nahor, he has a lot of light. Is this meaning the אור, the light that comes right after right when it's the last part of the night? Is that... No, the other end, the last part of the day! Some say that you should really בדיקת חמץ right by the שקיעה, earlier than the צאת הכוכבים, so it should be a little bit of daylight. Where it's the greatest light then, you're saying... before the dawn... No, that's the middle of the night, light before... No, it doesn't... No one ever says that the light is before it gets dark. It's not so. No, by the שקיעה. We do it by צאת הכוכבים. We do it after צאת הכוכבים כמובן, but it says you should do it as early as possible. It's still... should be a little bit of... Light. Well, it still could be daylight, even after— No, I'm saying, after שקיעה, it could be still light.