Last line here on the page. תנו רבנן. Second page. Something about They were learning about soferim. And that the reason why a person like a sofer doesn't really see much הצלחה, it's not a lot of money, because if it'll be the soferim will become rich, they'll stop writing! That's the Eibershter's, one that, says the same thing like melamdim. Anyway If he becomes rich from his soferut, he No, Daniel, if he finds other things, he'll change his business. תנו רבנן, the רבנן have learned: כ״ד תעניות ישבו אנשי כנסת הגדולה, the Anshei Knesset Hagedolah, the great people in the Anshei Knesset Hagedolah sat 24 fast days על כותבי ספרים תפילין ומזוזות, that those that write ספרי תורה or תפילין ומזוזות, שלא יתעשרו. They fasted, they asked the Eibershter they should not become rich. שלא יתעשרו, in case, because if they become rich they'll stop writing! And they they didn't want that. Huh? Did these people fast to not have money? If it's for a good reason. In other words, then you fast for some, you're asking the Eibershter to do something that you think is right, that whatever it is. No, they were Anshei Knesset Hagedolah, they were the chachamim, they were they were even before the tanaim, some of them were even neviim. תנו רבנן, the רבנן have learned: כותבי ספרים תפילין ומזוזות, those that write ספרי תורה, תפילין ומזוזות, הן, they, ותגריהן, and the business people that deal with it, ותגרי תגריהן, and all that deal with it, וכל העוסקים במלאכת שמים, ובכלל anybody who is involved in holy matters, לרבות מוכרי תכלת, it includes also the people that sell ציצית, אינן רואין סימן ברכה לעולם. They will never see a סימן ברכה from their work. But the Gemara adds, this is main ווארט, אם עוסקין לשמן, רואין. If they do it lishmah, because the whole reason why they won't see a סימן ברכה, לפי they'll stop. When will they stop? If they're not doing it lishmah, they're only doing it to make money. So if they have money, then they're going to go to better businesses! But if they're doing it lishmah, פשוט, they want to have the mitzvah of writing ספרי תורה, then it's okay. What does it mean? There's an etzah. They won't see a berachah. But they're making money. It's a berachah they won't see? No. They won't make too much money, and the money will go away for things. Right. They have bigger expenses. It could go for positive things. Not a lot. They won't make a lot of money. They they won't make, that's the point, they won't make a lot. They made another decision that they said they should make enough to live on. They should make? Enough to live on. Why? Where does it say? I thought they made one decision that they shouldn't they shouldn't make money, and then they saw that nobody was going to be a sofer, they didn't have enough soferim, then they had to make another decision to make sure they can make enough to live on. It doesn't say here, maybe it says in a different Gemara, yeah? Is it supposed to be lishmah for free, right? They should make minimum. They should Yeah, Pashut means they should make enough to live, but not to make not to become rich. The lashon is, שלא יתעשרו. They shouldn't become rich, they should just have enough. זאגט די גמרא ווייטער:

בני בישן, the people from the city of בישן, נהוג, their custom was, דלא הוו אזלי מצור לצידון במעלי שבתא, they wouldn't go from Tzur to Tzidon. Now in Tzidon was a day, a market place, a market day, Friday, but nevertheless they didn't go. Because they didn't want to go away on Friday, and the while in the meantime they won't be able to prepare for Shabbos. There won't be enough time, so they would not Fruit vendors, vegetables, okay. So the chachamim, the people from there, from this city, even though it wasn't so far, would not leave Tzur to go to Tzidon, to go to the shuk on Friday. אתו בנייהו לקמיה דרבי יוחנן, so their children, the next generation, came to רבי יוחנן, אמרו, אמרו ליה, they said to him like this: מילא אבהתנא, our fathers, אפשר להו, they could afford it. They were rich people, so they could afford they will miss one day of the market, they won't make money on that day. אנן דלא אפשר לן, we we don't, we can't help it, we need the money, we're not rich, מאי, what's the דין? Do we still have to follow what they what they did? אמר להו, he said to them, כבר קיבלו עליהם אבותיכם. Your parents accepted it, you got to keep it, שנאמר, it says: שמע בני מוסר אביך, my son listen to the mussar of your father, ואל תטוש תורת אמך, and don't abandon the Torah of your mother. That means if the fathers accepted, you have to listen, and it's a geder of a neder even, almost. Is that the main source for people following their their father's custom, which is sometimes different? It's one of, yeah. It's in this Gemara. See, the whole perek is called מקום שנהגו, so it's the whole perek talks about customs, yeah. זאגט די גמרא,

אמר רב יוסף: Rav Yosef said like this: תודוס איש רומי, תודוס, the man of Rome, הנהיג את בני רומי, he introduced in the by the people of Rome, לאכול גדיים מקולסים בלילי פסחים. Pesach at night they should eat roasted goats, and not stam roasted, with the feet and all the things, similar to the korban Pesach. It wasn't the korban Pesach, but they wanted to make it real real zecher to the korban Pesach. For food? Yeah, yeah. Yeah, he made the Yidden, he introduced it. שלחו ליה, the Chachamim sent him a message: אלמלא תודוס איש רומי את, if you wouldn't be who you are, if you wouldn't be this תודוס איש רומי, גזרנו עליך נידוי, we'd put you in cherem. Why? שאתה מאכיל את ישראל קדשים בחוץ, you're giving the Yidden to eat קדשים outside of the Beis Hamikdash. Freigt di Gemara: קדשים סלקא דעתך? What, you think they ate קדשים? They didn't eat קדשים, they didn't make it into a קרבן. אלא אימא, what he meant to say was, קרוב להאכיל את ישראל קדשים בחוץ. It's so close, it looks like קדשים בחוץ. That's why we try everything Pesach night it should not look like a Korban Pesach. As much as the zeroa is a zecher for the Korban Pesach, we take a chicken, and then we take off the meat, and all kinds of things in order it should not be a zecher It should not look like a Korban Pesach. Huh? That that is this? No, we don't fry it usually, no? I know that we go through every year. I always say that in my house, and in my time, my father did not roast it at all. Right. Yeah, but b'foal people do, and it says at night, in the Rebbe's Haggadah it says you should, that you should roast. Really? Why? Then take off the meat. But that's closer to the zecher. Yeah, certain things, b'foal we want it's a zecher for the Korban Pesach, so we want to make it should be a zecher, but then not to be the real zecher. What about the meat that you eat? The meat, you can't say it's for Pesach. When you eat meat, you say this is for Pesach, you could say it's for Yom Tov, you can't say it's for Pesach. No, because that's something else, because then it's like you מקדיש it. If you say it's for Pesach, it sounds this is you מקדיש it for the Korban Pesach. No, for Yom Tov it's fine, to eat Yom Tov there's no problem. Huh? What? Yeah, yeah, not only Sephardim, I think only Lubavitch takes it off. And that's chicken lechatchilah, but it looks like It's raw. Yeah. And it's fried with the roasted eggs. Yeah, but that says clearly in the minhagim we don't. In the Haggadah the Rebbe writes by the egg we don't roast. Cuz other people, my shver used to roast the egg also. Just put it a little bit over the fire, it was a cooked egg, but he would just make it a little brown. But the zeroa most people do, and it says we should, and I just know from my my household we never did. Yes, his father cooked. It's cooked, yeah. איבעיא להו, now they ask a she'eilah: Tedos Ish Romi, he said, \"If you wouldn't be Tedos, we would put you in cherem.\" Why wouldn't Why? Because you're a great person, so we can't do that. Why is he a great person? Is it גברא רבא הוה? Pashut, he was a big talmid chacham, he was a chashuve guy. אי בעל אגרופין הוה? Maybe he was a gever alim, how would you say, a mafia guy, yeah, because that's why they didn't want to start up, \"If you wouldn't be Tedos, we'd start up with you, like this we don't want to start up with you.\" The Gemara says: תא שמע, we have a re'ayah which kind of guy Tedos is. It says like this: עוד זו דרש תודוס איש רומי, there's a beraita where it says that תודוס איש רומי דרש'נט something. Oh, if he darshent something, he's not a pashut, he made a derash. He darshent like this: מה ראו חנניה מישאל ועזריה שמסרו עצמן על קדושת השם לכבשן האש? What made Chanania, Mishael, veAzaria decide to allow themselves to be thrown into the furnace and go על קדושת השם? So he says: נשאו קל וחומר בעצמן מצפרדעים. They took a kal vachomer from the tzefarde'im, from the the the frogs. ומה צפרדעים, and what about the frogs, שאינם מצווין על קדושת השם, they have no commandment to go on קדושת השם, כתיב בהו, it says by them: ועלו ובאו בביתך, you go up, they will come, בביתך, in your house, ובחדר משכבך, in the room of your bedroom, ועל מטתך, in your bed, ובתנוריך, in your oven, ובמשארותיך, in your in your dough. אימתי משארת מצויה אצל התנור? I wonder when is the dough by the oven? בשעה שהתנור חם, when it's done, when the oven is is warm. So from there we see that when they went into the oven, they went when it was hot. And what happened to them? They died. But they went on mesirut nefesh. So they said, if the tzefarde'im who don't have a chiyuv to go on מסירות נפש, אנו, we, שמצווין על קדושת השם, we have a mitzvah, al achat kamah vekhamah וכמה, certainly we should do it. Still talking about the makot? Huh? Still talking about the Makkos? By the Makkos, yes. frogs. Yeah, yeah, frogs. Big kal vachomer. It's indeed a big kal vachomer. שמע מינה, תודוס איש רומי גברא רבא הוה. So we see he was a great person. He darshent such a derash, and they say a derash over in his name, and it's a derash of Kiddush Hashem, he must have been a great person, not just a a mafia guy. Rav Yosi bar Avin אמר a different thing about him: מטיל מלאי לכיס תלמידי חכמים הוה. He was a person that would give merchandise to a to talmidei chachamim to sell. In other words, he would provide them with business. אמר Rabbi Yochanan, Rabbi Yochanan said: כל המטיל מלאי לכיס תלמידי חכמים, anybody who puts in merchandise into the pocket of a תלמיד חכם, זוכה ויושב בישיבה של מעלה, will be sitting in ישיבה של מעלה. And it makes sense why, because a talmid chacham is going to sit there, and he helped him have parnasah, so he'll sit next to him. שנאמר, it says: כי בצל החכמה בצל הכסף. If they're sitting בצל החכמה, in the shade, the mechitzah of the chacham, so the בעל הכסף בעל הכסף is the person who gave him the money. So here we see that if a person gives money or gives parnasah to a talmid chacham, we'll sit there. So this with Thodos, his maalah was that he was the guy who did this. Huh? No. Yeah. Yeah, okay. No, that yeah this is Thodos, this is a different name. This is Thodos. There it's פטר, פטר. Anyway, this is not Thodros, this is Thodos. Thodos is a different name. Yeah, two thing, a few three things they didn't. Yeah, but it wasn't this, it was a איד and then, second thing it's, it was the, the animal was.

סוף דבר ישנה, מקום שנהגו להדליק את הנר בלילי יום הכפורים, מדליקין. Those places where the custom is that you light candles for, in Kippur at night. Friday night you have to light candles, it's a din. Yom Tov you have to light candles. In Kippur, because the whole reason is for the meal. In Kippur you don't eat anyway. So some said, so some places the minhag was to light. So if the minhag is to light, מדליקין, there you have to light. מקום שנהגו שלא להדליק, the place where the minhag is not to light, אין מדליקין, don't light. But then anyway everyone agreed מדליקין בבתי כנסיות ובבתי מדרשות, they would light up the shul and ישיבות, ובמבואות האפלים, and in the street, and by the sick people, that you would, for sure. But to light in the house, that's where there is a machloket. Huh? is Yeah, what is the mitzvah, why we light it? So you should have shalom bayit. What's shalom bayit? Because if the husband comes home and he's going to sit down to eat, so he'll stumble. But what's going to happen? He's going to sit down to eat a meal and it will be dark, and you won't see. So who's he going, and he's going to fall and who's he going to blame? Obviously his wife, so it'll be a fight. In the weekdays you come home, you light a candle. But Yom Tov and Shabbos, Yom Tov you can, so it's shalom bayit, connected to the meal, to the se'udah. But in Yom Kippur it's not needed. Well, our minhag is we light, but it's a machloket in Gemara, in the Mishnah. And the Gemara explained, tana we learned, בין שאמרו להדליק ובין שאמרו שלא להדליק שניהם לדבר אחד נתכוונו. Those that say yeah light, those that say don't light had it for the same reason. It's interesting how the same reason was the reason why some yeah to light and some not to light. What is the reason? The reason is one says you shouldn't light, you davka shouldn't light. No, one second. One davka you should light because since it's אסור בתשמיש המטה, since you're not allowed to have relations, so if the light will be on, for sure you won't have relations. If you have a candle burning, that's why he says you should have a candle burning, you should have a light on in your bedroom. Those that, so their reason is you shouldn't have relations. Those that say farkert, that's why you should not have a light. Why? Because if you have a light, you'll see your wife, you'll see her, who knows what kind of ta'avah you'll have. But if it's dark, you can't see her anyway, you won't have a ta'avah. So both are looking for the same purpose, to avoid תשמיש המטה. And one says because of that you'll have a light, and one says you don't have a light. Huh? When? In Yom Kippur? Yeah, because they don't have to. Every room had a light. Even from the time of the Gemara, they would have a light in every room that they use. They had two rooms, they, they said the Shulchan Aruch, you have to have a bench light in every room that you're going to use, that you need a light. you shouldn't see קרי, which you shouldn't see during your sleep, you shouldn't see קרי. It's a segulah not to see קרי. If you say those four perakim Tehillim with, with, with, with נקודת ניקוד חיריק. השם הויה has a חיריק. Every י״ק ו״ק, no, י״ק ו״ק is with a חיריק. All י״ק ו״ק, that was a חיריק that you have to have in mind. No. א-ד-נ-י, that's something else. When it says הויה אלוקים, sometimes twice הויה, one is ניקוד of א-ד-נ-י, one is ניקוד אלוקים, but the ניקוד of Yom Kippur at night is חיריק. אמר רב יהושע, רב יהושע says, דרש רבא, רבא דרש, ועמך כולם צדיקים, your nation they're all צדיקים, לעולם ירשו ארץ, they're all going to ירש the ארץ. What's he using it for? Whichever opinion you hold, you're a צדיק. Because you're looking for the right thing to do. And that's how he feels it, בין שאמרו להדליק בין שאמרו שלא להדליק, whether he said to light, not to light, שניהם לא נתכוונו אלא לדבר אחד, they both mean the same thing, they're both צדיקים, they both mean to do the same thing. אמר רב יהודה אמר שמואל אין מברכין על האור אלא במוצאי שבת, you don't make a bracha on fire, on light, only מוצאי שבת, הואיל ותחלת ברייתו הוא, because that's when the beginning of the creation of fire happened. אמר ליה ההוא סבא, so there was this old man there, old talmid chacham said, ואי תימא רבה בר בר חנה said, ישר! You are right. וכן אמר רבי יוחנן, Rabbi Yochanan also said that same din, that you only make בורא מאורי האש מוצאי שבת. Because lichora you might think every day, every night when you light a candle, not, now you have electric, but when you didn't have, every night you came home, you light a candle, so lichora you should make a bracha? Just like make a bracha on every hana'ah you have, you should make a ברכה בורא מאורי האש? It says, no, you only make it Motzaei Shabbos. We'll see in a second. פריך Gemara: מיתיבי, והא במוצאי שבת איברי? The Gemara asks a she'eilah, you're telling me that the fire was created מוצאי שבת, והתניא, it says in a ברייתא, עשרה דברים נבראו בערב שבת בין השמשות, there were 10 things created ערב שבת בין השמשות, ממש the time of בין השמשות, ואלו הן: באר, the באר of Miriam, which was the rock that went along with the Yidden. No, it's here... In Pirkei Avot it says פי הבאר, here it says באר. Man, now what it means is, it doesn't mean the man was created then. The idea, the מקור of the man. קשת, the rainbow, even though it came only after the מבול, but the idea, or the יסוד is there before. כתב, כתב is the letters, אותיות. ומכתב, okay, מכתב some, one pshat it means it's said the כלי with what you write, a pen. לוחות, קברו של משה, משה רבינו's קבר, it should be a special קבר that no one could know. ומערה שעמד בה משה ואליהו, and the cave where משה רבינו and אליהו הנביא stood. ופתיחת פי האתון, and the opening of the mouth of the donkey of Bilam. Where? Yeah, Parashat Ki Tisa. No, it's two different, two different caves. Yeah. ופתיחת פי הארץ, and the opening the mouth of the land that swallowed Korach, the בלע את הרשעים, swallowed them. רבי נחמיה אומר משום אביו, רבי נחמיה in the name of his father, אף האור, fire was created בין השמשות ערב שבת, והפרד, and the mule. See, there's we know some who say that a mule was made later on, by one of them, yeah, but according to this, it was created lechatchilah. רבי יאשיה אומר משום אביו, רבי יאשיה in the name of his father, אף האיל, also the ram of Yitzchak, of the עקידה, ושמיר, and the the worm that would cut rocks. רבי יהודה אומר, רבי יהודה is also אף הצבת, also a צווענגל, tongs. Tongs that make the tongs. Tongs, the the צווענגל. Tongs that make the tongs. Yeah, like it's really a plier, that's what it is. הוא היה אומר, he says, צבת בצבת מתעבדא, in order to make a צווענגל, you have to have a צווענגל. וצבתא קמייתא מאן עבדה? So who made the first one? הלא isn't it בריה בידי שמים? Isn't it created by the Oibershter? It's בידי שמים. אמרו לו, they said no, אפשר יעשנה בדפוס, you could make it in a form. If you have a you have a form and you pour in metal, hot metal, and it shapes up into its into a צווענגל form, הלא עביד בידי אדם, it could be made בידי אדם. So it's not a Anyway. Right, to be first. No, there it doesn't say a re'ayah, there it's as a fact. Here it's a re'iyah, here it says like it's a machriach, what makes it safe because otherwise how did it happen, so it's no re'iyah. But קתני מיהת, in any event it says, that רבי נחמיה אומר אף האור, Rabbi Nechemia said that the אור, the fire was created ערב שבת בין השמשות, how did we say now it was created Motzaei Shabbos? The Gemara says,

לא קשיא, no קשיא, הא באור דידן, הא באור דגיהנם, depends which fire, regular fire, our fire, and Gehinom's fire. אור דידן, מוצאי שבת, our regular fire, it's in מוצאי שבת, אור דגיהנם, the fire of Gehinom, oh, that was בערב שבת. פריך הגמרא: ואור דגיהנם בערב שבת איברי? And you tell me the fire of Gehinom was ערב שבת? והתניא, it says in a different Beraita, שבעה דברים נבראו קודם שנברא העולם, there were seven things created before the world was created, ואלו הן, these are the things: תורה, תשובה, גן עדן, גיהנם, כסא הכבוד, בית המקדש, ושמו של משיח, the name of משיח. And it brings pesukim: תורה מניין, how do we know Torah was created before? דכתיב, it says, ה' קנני ראשית דרכו, the Torah says, ה' acquired me in the beginning of his דרך, it means before anything. תשובה מניין? דכתיב, it says, בטרם הרים יולדו, before that you were created before the mountains, וכתיב בתריה, right away it says, what is it? תשב אנוש עד דכא ותאמר שובו בני אדם, do teshuvah. גן עדן, דכתיב, it says, ויטע ה' אלקים גן בעדן מקדם, even before. גיהנם, דכתיב, כתיב כי ערוך מאתמול תפתה. תפתה is a Gehinom. This was established, was made yesterday. And תפתה is לשון פיתוי. פיתוי means to convince, to seduce, because that's what the Gehinom is, you seduce to do aveirot. כסא הכבוד ובית המקדש מניין, how do we know they they came before? דכתיב it says, כסא כבוד מרום מראשון מקום מקדשנו. The כסא הכבוד is higher than ראשון. It's the

place of the Beit Hamikdash, so we see it's higher, before the first thing. שמו של משיח, name of משיח, דכתיב it says, לפני שמש ינון שמו. ינון goes on Mashiach, it says, and לפני שמש, before the sun was created, before creation. So, לפועל we see from here that Gehinom was created before the creation. How do you say the fire of Gehinom was created ערב שבת בין השמשות? Gemara answers, אמרי לך חללו קודם שנברא עולם. The area, the space of Gehinom was before the world. אבל אור דידה, the fire is Erev Shabbat. פרעגט די Gemara, that גופא, ואור דידה בערב שבת, you're telling me that it was Erev Shabbat? והתניא, it says, אמר רבי יוסי, רבי יוסי said... Some after the chet? Huh? Some after the chet, right after the chet. Bein hashmashot, right? Didn't Rabbi Yosei say, אש שברא הקדוש ברוך הוא בשני בשבת אין לו כבייה עולמית? The fire that Hashem created Monday, second day of the week, that's never going to be extinguished, because that's the fire of Gehinom, שנאמר, it says, ויצאו וראו בפגרי האנשים הפושעים בי כי תולעתם לא תמות ואשם לא תכבה. Their fire will not be extinguished. And he says, when was it created? Monday. So, how could you say the fire was created ערב שבת בין השמשות? אמר רב בנאה, and Rabbi Banaah said, בריה דרבי עולא מפני מה לא נאמר כי טוב בשני בשבת? Why doesn't it say the words Hashem saw it's good on Monday? מפני שנברא בו אש של גיהנם, because Gehinom was the fire of Gehinom was created. ואמר רבי אלעזר, רבי אלעזר also said, אף על פי שלא נאמר בו כי טוב, it doesn't say כי טוב, חזר וכללו בששי בשבת. It's included in what it says on Friday, שנאמר וירא אלקים את כל אשר עשה והנה טוב מאד, everything is good. So, al kol panim we see that the fire was created on Monday. So now we change punkt farkert, אלא חללו קודם שנברא עולם, the space was before the world was created, ואור דידה, and the fire was created בשני בשבת of Gehinnom, take. ואור דידן עלה במחשבה לבראות בערב שבת, and our fire Hashem had a mind to create it on Friday, ולא נברא עד מוצאי שבת, but was created only on מוצאי שבת. תניא it says, רבי יוסי אומר, רבי יוסי says, שני דברים עלו במחשבה לבראות בערב שבת ולא נבראו עד מוצאי שבת. Two things Hashem had in mind to make Friday, and it didn't happen until מוצאי שבת. ובמוצאי שבת נתן הקדוש ברוך הוא דעה באדם הראשון, Hashem gave the mind to Adam Harishon, מעין דוגמא של מעלה, פשוט, like של מעלה, to create something. והביא שתי אבנים, he brought two stones, וטחנם זו בזו, and he ground them each the other, ויצא מהם אור, a fire came out. והביא שתי בהמות, he brought two בהמות, והרכיב זו על זו, and he he mated them, ויצא מהם פרד, came out a פרד. Adam Harishon? Yeah, Adam Harishon, so those that's also made on מוצאי שבת. Wasn't he wasn't he afraid of the darkness and that, and then he saw like the Yes, also. The Midrash says that, Midrash Rabbah. Here, it doesn't say the whole story, it just says he he saw. The מדרש השבת says that he because Shabbos was light, the whole Shabbos was light. And then, soon Sunday is Erev Shabbos. When מוצאי שבת came that that, he said, אוי לי, עולם חושך בעדי. Right. So, the Aibershter put into his mind He thought that's because of the chet, yeah. Then he then he made the fire. Yeah, so so here it says also that, but doesn't say the whole story of what made him think of it, right. Yeah.