אישה. Because the guy who He only gets it back if he pays the loan, but she gets the money. No, he means it. Well, same again, that'd be nice. Yeah, you're right. Yeah. How's he going to give it back if he gave it away to the אישה? In this case the אישה would have to give it back. The אישה will give it back and she will It's not really b'poel that you could do it, you know? No, because she could, yeah. So say the guy Now I see there is one before it says, מה רצח יהרג ואל יעבור? Yeah. אף נערה מאורסה יהרג ואל יעבור. Um-hum. נערה מאורסה? If you do something to a נערה מאורסה, the person who does it is חייב מיתה. אבל כתוב מאורסה, ייהרג ואל יעבור. You mean the case of נערה מאורסה? If someone If If someone forces a person to do arayos, Okay. ויהרג ואל יעבור. and if not, they'll kill you, you have to let yourself get killed and do arayos. And what about the girl, he says here? No, he's not talking about the girl. He's talking about the ikar of arayos. We learn out from the din of a a נערה מאורסה. We learn out from that din the din of נערה מאורסה, not that she because by her, it's a big she'eilah. It's so many rishonim that say that a woman does not have to go mesirat nefesh for arayos because she's not doing a ma'aseh. But that's a different reason because she's not doing an act. So they're talking about the men? Men normally, yeah. Okay, then the Gemara says, אחמיץ בטולש חוכנא מה דקודשו. This is a He only brings one word from the Gemara, but the Gemara talks here about if someone You're supposed to take terumah. Terumah, you take off, let's say, you have a whole bunch of tevuah, you take off terumah from the same pile that you're going to want. Let's say you want to eat this, so you take off terumah. You can't take off תרומה מן הטמא על הטהור. If you have tumah dick is tumah dick stuff, and which is you can't use it really, and you want to use that to take off from there and make that into terumah so you don't have to give from your own stuff. You're not allowed to do it. But if you

did it bediavad, it's terumah. But it's only because this tevuah itself was at one point ra'ui, fit to make terumah before it became tamei. What about chametz? If you have tevuah which is chametz and you want to take off תרומה from the chametz on the rest, and chametz on Pesach is assur, so it says like this, in a regular case of chametz, it's also becomes תרומה, even though you're not allowed to do it lechatchila, it becomes תרומה because at one point it was ראוי. But in the case where it was not ראוי, let's say it never was fit to become תרומה, so then it doesn't work. So he's Ah. On Pesach. On Pesach. On Pesach, on Yom Tov Pesach, you're not allowed to take תרומה. Pesach holik. Chol HaMoed. So he says like this, if it became chametz dick אחמיץ בטולש חוכנא מה דקודשו, if it became if it became chametz dick while it was still on the tree, it wasn't fit for תרומה yet. So now, take off that תרומה doesn't work. But if you made it it became chametz dick after taking of the tree, so before it became chametz dick it was fit for תרומה, then the תרומה is קודש. So to get to the whole thing and just trying to bring it. That's what he said. אמר ליה so he asked him, \"Is that the דין?\" אין, yes. And he said, \"בגזירת עירין פתגמא ומאמר קדישין שאלתא.\" It's a pasuk in Daniel, which means in the גזירה of the עירין, עירין means the מלאכים or the חכמים, this was said and the holy ones, they were said, in other words, if the חכמים said this, azoy iz dos. That's it. וכן מורין בבית מדרשא דכביסיה And that's how they pasken in the Beis HaMidrash like us. So, the Gemara right, תנו רבנן You mean in heaven? In Shamayim? No, in the בית המדרש down here. The Rabbanan

taught like this, it says by matzah on Pesach, you have to eat לחם עוני, bread of a poor man, which means bread of poverty, פרט What does this come to exclude? בחלות ולאשישה. The word לחם comes to say it has to be baked. What happens if you take the same dough make flour or water, and instead of baking, you cook it? Then it's not לחם. But חלות doesn't mean baked. חלות means put in boiling water. Yeah, it's called, I mean No, it's not baked, I'm saying. You put it in hot water. Yeah. It has to be baked. לחם is baked. חלות is not baked. So then when the Torah says the word לחם, it cannot be חלות. It cannot be put into hot water and then it's no, Yeah, it's become like a like a kneidl. Or like like, it's like a bagel. A doughnut. Yeah. Now I know where it's called kneidl, kneading. Kneidl, made. First they made It is a catch. They put it in boiling water. Ah, I'm talking about doughnuts. Doughnuts. Yeah, doughnuts. Yeah, bagel bagels also some, yeah. Put it in water. Some, yeah, they have bagels in water. Yeah, yeah. It's already, automatically mezonot if they're not baked? If they're not baked, it's mezonot. ולאשישה and the word עוני comes to tell you that it has to be poor man's bread. It can't be bread that's חשוב, which means you make it with מי פירות, if you make it with apple juice, you make it with juice, not with water. And that's called They call לחם עוני to the matzah. Right, that's what he says. No, we're talking about matzah. Pesach when you have to eat matzah, you can't eat matzah that was not baked, but it was like hot water, and you cannot eat matzah that was made in a חשוב'er way. It wasn't made like a poor man's piece of flour or water, but it has other ingredients to it. You can't You're not יוצא the mitzvah. That's פשוט. אשישה? What's אשישה? It means עשיר? No, no, it's with an א. It means a, it means a חשובה bread. אשישה means also, yeah, we'll see. The Gemara will speak about it. No, sometimes it's חשוב because it's big. יכול, I would think in that case, לא יצא אדם ידי חובתו אלא בפת הדראה, ממילא, maybe you're only יוצא with bread that's made with the flour that's not sifted so good, very cheap flour. If you're telling me it has to be לחם עוני, poor man's bread, maybe the poorer the better. So that you really not yotzei unless it's made with flour that's not really sifted, that's not fine flour. תלמוד לומר, no, it says מצות, מצות. It's twice the word מצות. Ribui, comes to add. And it means ואפילו כמצה של שלמה. It could even be like the matzah of Shlomo. Shlomo Hamelech gave out food, he had the most finest flour. No problem, as long as it's flour or water. אם כן, מה תלמוד לומר לחם עוני? אה? That's extra word. No, extra word means that it's some extra chidush, extra limud, a ribui. Not by Shlomo Hamelech. A limud is even if it's fine flour, even if it's a even if it's a kind of matzah that only a rich man could afford. Like nowadays, spelt flour cost a lot of money. Huh? Always cost more. All the shmura matzah is hand, right? All because it makes you poorer, that's all. There's no price. Anyway. So you could see, so why does it say לחם עוני? Yeah. Not לחם עוני, it's לחם עוני. A person is an עני. So it comes to exclude. So לחם עוני comes to exclude חלוט or אשישה. חלוט is a cooked one, whatever, and אשישה is the חשובה one. Then he says, מאי משמע דהאי אשישה לישנא דחשיבותא? Where do we know that the word אשישה is that's a word that shows a חשובה bread? So it says, yet, see it says, ויחלק לכל העם, and he divided to the whole nation, to all the people, כל המון ישראל, what did he give them? אשפר אחד ואשישה אחת, one אשפר, one אשישה. What is אשפר, what is אשישה? אמר רב חנן בר אבא, it was David Hamelech. He gave out, what's אשפר? אמר, as he said, אשפר אחת means אשפר means אחת מששה בפר. He gave each one such a big piece of meat it was one-sixth of a bull, sixth. Imagine, big piece. That's the word אשפר: אחת, ששה, פר. ואשישה is אחת מששה באיפה, one-sixth of an איפה. So memeila that shows, that's what called, because that's chashuv. This is by David. Between six and a half and eight pounds. Yeah. Wow. Of flour. ופליגא דשמואל, this is arguing taytsh of אשישה is arguing against Shmuel, דאמר שמואל, Shmuel said אשישה is גרבא דחמרא. אשישה means a a barrel of wine. Because it says, ואהבי אשישי ענבים. Those that love the אשישה of of ענבים. אשישי ענבים means wine. So it's a different pshat. But he's taytshing אשישה means a chashuv piece of bread. And on matzah, you can't have it chashuv. But here, what does it mean chashuv? Doesn't mean you can't have a big matzah, you can have a big matzah. It means chashuv that it has a taste, a chashuv taste, that it's not just plain flour and water, has some juice in it, has some geshmak in it. Is this when he took the משכן away and brought it up to Yerushalayim? What is this what is the celebration here? No. What did David give? Why did he? What point was it? It's by Shmuel ב׳. The beginning of Shmuel ב׳. I think it was after a war. It was that war, after a war, yeah. Forgot, but I think it was after a war. He was always after a war, by the way. Oh. אמר, and Rava said, מאי חזרת? We know that one of the six the five kinds of maror that you could use is chazeret. What's חזרת? It says chasa, which is lettuce. מאי חסא? Why is it called chasa? Because חסא comes from the word chas. חס רחמנא עלינו. The Eibershter chas with rachmanut, the Eibershter had rachmanut on us. ואמר רבי שמואל בר נחמני, רבי שמואל בר נחמני said אמר רבי יונתן, in the name of רבי יונתן, למה נמשלו מצרים כמרור? Why are the Mitzrayim compared to maror? לומר לך, to tell you, מה מרור זה שתחלתו רך וסופו קשה, just like the maror in the beginning it's soft and later it gets hard, same thing, אף מצרים שתחלתן רכה, first it started soft and then it became hard. By the How did the Mitzrayim start making the Yidden work hard? First they came with them with soft words. That's why it's called בפרך, פה רך. They spoke with the mouth, free, you know, come and help us and we'll be good this. And then the Yidden did their quota and they tried their best. Now they started making them משועבד. The same thing by the chazeret. The chazeret also in the beginning when it grows it's soft and then later it hardens up. The maror is usually, this is it's spiciness. It starts out very spicy. Turn around. No, the maror. Right. But here it means which maror it means, here it means the chazeret, it means the lettuce. Because the lettuce, how is it maror, how is it bitter? It's not bitter. It becomes bitter if you let it stand. No, not the chrein, talking about the chazeret, the lettuce. The lettuce becomes bitter No, it says it's bitter lechatchilah, when it grows in the ground it's starts off bitter and then it becomes the way it is. Lettuce starts off sweet. Then it could get to It could get bitter later also, but that's not The main thing is it's bitter in the beginning. We don't taste the bitterness. But here it's stays in the it's soft. Here it's saying soft, not not And in the end, it gets hard? Yeah. Lettuce gets hard? The the stalk in the middle, no? You pull them differently. The the stalk in the middle. Maybe he's talking about the bitterness of the of the If you let lettuce stay too long, it becomes bitter. Keep it in the refrigerator too long, it gets bitter, though. No, Rashi says clearly, the הקלח שלהם מתקשה, no? The קלח is the the heart, or what's it called? Stem. Stem. The stalk, mm. mm, gets hard like a rock. Like wood, if you let it stand for a long time. But it's not the le- the leaves. The leaves don't get. Zogt di Gemara: אמר רב נחמן, רב נחמן said, בתחלה, in the beginning, כשהיו מביאים נסכים מיהודה, when the בית המקדש stood and they were able they brought in the נסכים, the wine offerings, from יהודה, אז היה יינם של יהודה מחמיץ. So, the wine of יהודה it never got sour. The זכות of the נסכים that came from יהודה, that the wine always stayed fresh. It never got sour. עד שנותנים לתוכו שעורים, the only way if you wanted to get vinegar Nowadays, you have other way. In those days, how was vinegar? From wine, but it never got sour. So, they had to put in barley. If they put in barley, it would get sour. והיו קוראים אותו חומץ סתם. That was called vinegar סתם. ועכשיו, now that we do not have נסכים, אין יינם של אדומים מחמיץ. מחמיץ. The wine from אדום doesn't become sour עד שנותנים לתוכו שעורים, put in שעורים. והיו קורין אותו, they call it חומץ אדומי, cuz in the Mishnah it speaks about uh it says חומץ אדומי. So, we see like this, both can't be. Edom and Yidden and Yehuda both should be good, that can't be. If this one has the ma'alah, that one doesn't. If this other one has this one doesn't. And now That's why it's hard to understand. How could Germany is the number one country in Europe now and Eretz Yisrael went up higher than it was you know for a long time. How could it be that they're both at the same time? Eretz Yisrael and Germany. I don't know if this goes on Germany. Germany is Eretz Yisrael Germany has a lot of Jews, that's why. It is. It shouldn't be, right? But like לקיים מה שנאמר This This is It's מקיים what it says, אמלאה החרבה. אמלאה means I'll fill up. החרבה the destroyed. אם מליאה זו, חרבה זו. If this one is full, this one is destroyed. אם מליאה זו, חרבה זו. This one is like this. Are they cooperating, Eretz Yisrael? And רב נחמן בר יצחק אמר, he brings from another pasuk. It says by Esav and יעקב, ולאום מלאום יאמץ. One one uh government and the other one, Rashi brings it, that you won't have both. When Yaakov is up, Esav is down. When Esav is up, Yaakov is down. It can't be both together. Zogt di Gemara weiter: תניא, we're learning a ברייתא, רבי שמעון בן אלעזר says, כל סעודה שאינה של מצוה, any seudah which is not a סעודת מצוה, אין תלמיד חכם רשאי ליהנות ממנה. A talmid chacham should not have any hana'ah from it. פרעגט די גמרא: כגון מאי? What's a seudah of a mitzvah? So, he answered, אמר רבי יוחנן: כגון בת כהן לישראל. If a daughter of a kohen gets married to a Yisrael, that's not a סעודה של מצוה. ובת תלמיד חכם לעם הארץ, if a daughter of a talmid chacham marries an am ha'aretz, No good. it's no good. דאמר רבי יוחנן, Rav Yochanan says, בת ישראל בת No, בת כהן לישראל or בת תלמיד חכם לעם הארץ אין זיווגם עולה יפה. Their marriage is not going to last. In other words, you a daughter of a kohen should not marry a plain Yisrael. And And the Gemara what's going to happen. And a talmid chacham should not give his daughter to an am ha'aretz. The Gemara is going to say that part of it. מאי היא? What's going to be if the zivug is not going to be good, what's going to be? אמר רב חסדא, Rav Chisda said, או אלמנה, or she will become an almanah, husband will die, או גרושה, she'll get divorced, או זרע אין לה, she won't have any children. במתניתא תנא, in the beraita it says something else. או יקברנה, או יקברסה. Or he'll bury her, which means she'll die first, or he will she he she will bury him, או מביאתו לידי עניות. Isn't that true anyway? Doesn't somebody always have to be dying? Ah, no. It means in a young age. Or it'll bring him to poverty. Fregt di Gemara: איני? So, you're telling me if a בת כהן marries a Yisrael, it's no good? It's not so. והאמר רבי יוחנן, didn't Rabbi Yochanan say הרוצה שיתעשר, if someone wants to become rich, ידבק בזרעו של אהרן. Marry one of the descendants of Aharon. Marry one of the kohanim. Because כל שכן, שיהא לו כהונה ומעשרות. Now that you have two ma'alot, you have Torah, if you're and you have kehunah, so it gives you certainly a reason Hashem should give you ashirut. And here we said it's no good. The Gemara says, לא קשיא, הא בתלמיד חכם, הא בעם הארץ. If a talmid chacham marries a daughter of a kohen, that's fine. If an am ha'aretz marries a daughter of a kohen, then we got a problem. That's why never a bachur would become a chatan to a daughter of a kohen, the Rebbe would say right him, make sure to become baki to learn Masechet Kallah. Because the Gemara says in one of the places in Kiddushin that if a person says המקדש על מנת שאני תלמיד חכם, so it says אפילו if he knows just Masechet Kallah, he's called a תלמיד חכם. So, we see from there that the Gemara uses the לשון מסכת כלה. So, the Rebbe would write, \"Make sure to learn Masechet Kallah.\" Yeah, my brother, my brother got married בת כהן, so the Rebbe wrote to him שילמד Masechet Kallah. He probably was a תלמיד חכם anyway, but it says the לשון in the Gemara says אפילו learned Masechet Kallah, so it's a ענין to learn Masechet Kallah. So, he said, \"Learn Masechet Kallah,\" yeah. Huh? Take משניות. Mishnayot and Gemara. It's not from the real מסכתות, it's called ספרים חיצוניים. In the back of Masechet Sanhedrin sometimes, Masechet Avodah Zarah. So, it's called you have Masechet Kallah, you have Masechet Derech Eretz. Derech Eretz Zuta, Derech Eretz Rabba. There's one Mishnah in Masechet Kallah that is very hard to understand. And the Gemara, it's like one line of a Mishnah and one line of Gemara, it's a classical thing that the ישיבות, the כלה בחורים they gekacht in them always to try to figure out a peshat. I'll show you something in Masechet Kallah. I'll show you it's a very מאדנע, מאדנע משנה. It says there: אהבת השמא ושנאת העבדה, את העבודה. רבי יהודה אומר: מה בכך? And then Masechet Kallah, I think it's in the in the back It's in the back of Masechet Avodah Zarah. How do you afford this? I'll I'll I'll read with you. It's it's it's It's not a regular Gemara, it's called Masechet Sefarim Chitzonim. It's probably usually it's in the back of Masechet Avodah Zarah, a lot is in the back of Masechet Sanhedrin, I don't know which one. But that's the classical one. Who says this? The the Rambam says that you learn this? The Gemara says that that if someone makes a a קידושין על מנת שאני תלמיד חכם, so it says even if he knows just Masechet Kallah, he's called already a talmid chacham. So, the Gemara gives an example what's called a talmid chacham, if you know Masechet Kallah. So, that's what the Rebbe would say, Masechet Kallah. It doesn't have It doesn't have in the back? Here, yeah. It says like this: here is Masechet Kallah. Masechet Semachot, Masechet Sofrim, it's all different masechtot together. But this is a Mishnah in Masechet Kallah. Let's see. It was. This was when David was giving when he brought when he brought the when he brought the aron to from Beit Oved Edom and when he brought it to Yerushalayim. It's a beraita in Gemara. Here, listen to this ברייתא: אהבת השמא ושנאת המבורך. רב חזקיה אומר בלשון אחרת: אהבת השמא ושנאת המבורך. לשון אחרת? It's the same thing! That's the ברייתא. Zogt di Gemara: הוה רגיל לומר שמא כך היה. המבורך מה בכך? מאי בינייהו? איכא בינייהו דברי טובה. Does it make any sense? And I read again, I'll translate: אהבת השמא, love the maybe, ושנאת המבורך, hate the one that blesses you. רב חזקיה אומר בלשון אחרת: רב חזקיה says it in a different לשון, and he says the exact same words: אהבת השמא ושנאת המבורך. Mamash the same words! How is it a לשון אחרת? And that's the ברייתא. Zogt di Gemara: הוה רגיל לומר שמא כך היה. You should be always trained to say maybe this was. המבורך מה בכך? המבורך means or what המבורך, what is it about it? מאי בינייהו? What's the difference? איכא בינייהו דברי טובה. Figure out a pshat! Those words we understand! No, it seems like that fits the Love שמא, never be say this is for sure, always That's that yeah, those few words, but you should love the שמא, hate the מבורך? Hate the blesser? I'm just saying what it says! And if חזקיה says it בלשון אחרת, he says a different lashon, and he says the exact same lashon: אהבת השמא ושנאת המבורך! And then the Gemara says, be used to saying שמא כך היה, maybe this was. המבורך מה בכך? מאי בינייהו? איכא בינייהו דברי טובה. Remember once I asked Rav Shalom Morozov pshat in this. Because Rav Shalom Morozov is a baki. So, the first thing he did without anything further, said, \"Let's see how it says in Masechet Derech Eretz.\" He remembered it. So, right away he switched to Masechet Masechet Derech Eretz Zuta. And he found it same almost the same lashon here. A little different. Here it says like this: הוי אוהב את השמא ושנא את הכמה. Hate the what? הקמה. Okay. וחזקיה היה אומר בלשון אחרת: אהוב את השמא ושנא את הקמה בכך. Different לשון. So, we see there might be up to different girsaot. Anyway, the opposite of שמא is ברי, no? Yeah, usually. You hate the שמא, love the שמא and hate the ברי. But it

says מבורך, so how does מבורך have to do with ברי? Saying maybe it's like a And what does Rav Chizkiyah say? Same thing בלשון אחרת. What does בלשון אחרת mean? It's a classical thing. It's one of those things that we've got to understand What does שמא, what does שמא mean? שמא means maybe. That part we understand. Love to always say now people are always confident they say, when you ask them a she'elah, \"No, don't be so sure.\" Fine. Absolutely, absolutely. Absolutely, yeah, always say. They say that people, there was a person known, the guy who was known to be a emes zoger. When it rained outside, he knocked on the door and he came in, and they asked him, \"Is it raining outside?\" He said, \"When I was outside, it rained.\" Maybe this second it stopped. I mean, so you never you never really say this, \"Absolutely.\" You shouldn't do that. I know when the Rebbe was magiah the שיחות, I could just give you one example what we what he trained us, what he wrote, he always crossed out the words that we wrote extreme. When you wrote some pshat and he said there's a kushya, so we wrote קושיא מאוד. Crossed out the מאוד. Kushya. Anytime like this, דבר גדול ביותר, he crossed out the ביותר. I mean, the extra the words, the extreme words, he didn't like, he never liked. He says פארשטיין לגמרי, crossed out לגמרי. He was always careful, and we stopped doing it because after the first sicha, we realized his style. Now,

here's his words. Those words. You were you were saying over his words. No. No, when you write it down, the Rebbe has a farbrengen, and we made a big wrote down for Likutei Sichos. So, you wrote down, so we wrote לשונות not of the way he said it, but the way you write it. It's different the way you speak, and different the way you write. So, the same thing. So, you wrote the words that we wrote, that this is a very strong kushya. It could be even he said it, who knows. But to print it like this, very strong, it's a kushya. Strong kushya, maybe, but sometimes. So, this אהוב את השמא, but the rest of it, I'm I'm telling you, it's Maseches Kallah Rabbati, פרק שלישי, in this baraita here, towards the end. Again, someone come up with a pshat, homework. It's not so easy to become בקי in even just like Kallah. תנאי ובלבד עין, ממש, בקי in everything. The astronomy, קידוש החודש to him was Who was the chazan? The Rebbe. A Russian?