Learned a ברייתא, רבי יוסי אומר, רבי יוסי says: שני דברים עלו במחשבה ליבראות בערב שבת, there were two things Hashem had in mind to make him on Friday, ולא נבראו עד מוצאי שבת, and he made it Motzaei Shabbos. And what were they? One of the things was fire. ובמוצאי שבת נתן הקדוש ברוך הוא דעה באדם הראשון, that Motzaei Shabbos Hashem gave into the mind of Adam HaRishon, מעין דוגמא של מעלה, מעין דוגמא of of the Aibershter, in other words he gave him an idea of creating something, והביא שתי אבנים, and he brought two rocks, two stones, וטחנן זו בזו, and he rubbed them against each other, ground them against each other, ויצא מהן אור, fire came out. So he created the fire. Another thing that happened then, והביא שתי בהמות, he brought two animals, והרכיב זו על זו, and he mated them with each other, a horse and a donkey, ויצא מהן פרד, and a mule came out. And that was what? Kilayim. Kilayim, but he was allowed to do it. Why was he allowed to do it? Well, miraculous, it's whatever the Aibershter put in, but be'etzem it wasn't there. Did he have the Did he have the mule right away, or doing that four months later? Oh, I don't know if the mule came out right away. That doesn't say that. Now, it could be a regular. So, two things happened, the Aibershter wanted to make it before, but lema'aseh the Aibershter made it Motzaei Shabbos.

רבן שמעון בן גמליאל אומר, רבן שמעון בן גמליאל says: No, פרד בימי ענה היה. That's how we always learn, that it happened בימי ענה. One of the children of children, grandchildren of Esav, he made the פרד, the mule, שנאמר, it says like this: הוא ענה אשר מצא את הימם במדבר. Anah was the one that found, as we discovered or made, the הימם. הימם is a פרד. Why is it called הימם? דרושן אימה, because a פרד, it says, makes a person scared, because if it bites you, you'll never you'll never recover. Huh? פרא אדם. No, פרא means a wild man, but this הימם means a a פרד which is, not a פרא אדם, פרא, פרד. You know, but like Oh, it is a פרא אדם, yeah. Yeah. Mule. We sometimes know human beings who are פרא אדם, so. So it makes sense that he was a mamzer that he would The Gemara says: דורשי חמורות אמרו, that those that darshan things, דרשות said: ענה פסול היה, Anah himself was a mamzer, was a pasul. לפיכך הביא פסולים לעולם, and he brought pesulim, he brought a mixture of two. Where do we see he was a pasul? שנאמר, it says: אלה בני שעיר החרי יושבי הארץ, these are the children of Seir HaChori I mean, יושבי הארץ. So the children of Seir was Lotan, Shoval, Tzivon, and Anah. So Anah is a child of Seir. Then it says: ואלה בני צבעון. Who is the children of Tzivon? Tzivon was a brother of Anah, but the children of Tzivon is Ayah and Anah. And who Anah? חשביה באחיו, ענה is counted as a brother of צבעון, וחשביה בבניו, he's counted as one of his sons. How did that happen? אלא מלמד, it teaches that שבא צבעון על אמו, צבעון had relations with his own mother, והוליד ממנה ענה, and Anah came out. So Anah was a brother of Tzivon and a son of Tzivon. Then he So mimela he was a pasul, he was a mamzer, so he created mamzerim. Fragt di Gemara: ודילמא תרי ענה הוו? Maybe there're two different people? Maybe two people had the same name Anah? How do you know it's the same person? אמר Rava, Rava said like this: אמינא מילתא דלא אמר שבור מלכא. I'm going to say something which even Shvor Malka never said it. You're going to mechadesh a chidush. ומנו, who is Shvor Malka? Shmuel. איכא דאמרי, some say אמר רב פפא, רב פפא said: אמינא מילתא דלא אמר שבור מלכא, I'll say something Shvor Malka didn't say, ומנו? It's Rabbah. Okay, but what was the point? I'm going to answer the שאלה with something that no one before me said it. What was the answer? אמר קרא, the pasuk says: הוא ענה, הוא ענה ענה דמעיקרא, it says he's the same ענה. So that's the extra word הוא ענה to teach you that it's not two different people, it's the same ענה, and he was the son of him and the brother of him and he's a mamzer. So Shvor Malka is either Shmuel Shvor Malka, yeah.

Shvor Malka was the name of a goy. Yeah, name of a king. Nevertheless, in the Gemara we find Shvor Malka on Shmuel. They gave him a nickname, Shvor Malka. Why? Because he was like a melech. It says like like by a melech it says whatever the melech says, דבר מלך שלטון, whatever the melech says that rules. הלכה כשמואל בדיני, what Shmuel פסקנט that's the halachah, so he's like a melech, so they called him I guess he lived in the time of Shvor Malka, said: Oh, there is Shvor Malka. And then also Rabbah was called Shvor Malka for the same reason. It's a nickname for being very strong in his opinion and very authoritative. In one place they also call King Midas. Yeah, you see that? Super rich super rich guy. Everbody is called King Midas. All right, but that's what the expression is. Another place is where it says Shmuel Many times it says many times. Yeah. Sure. But we don't know. We know, it depends on the stories, you know, the chamra, where's it, what's chamra, a bottle of wine or chamra a donkey? donkey. What's the answer? Depends where it's standing. If it's standing in the stable, it's a donkey. If it's standing on the table, it's wine. So the same thing here, it depends what the story is, then you can tell. Sometimes you tell a story of a דבר תורה or something, you know it's a... then you have a melech, like did something for מלכות, then you know it's the king, yeah. And there are times where it's like not clear. Yeah. That thing, you're right. Now sometimes we got two peshatim, who this melech is. Does it go on Shmuel, does it go on the מלך פרס? Oh, there's another Einstein. Yeah.

תנו רבנן, די רבנן האבן געלערנט: עשרה דברים נבראו בערב שבת בין השמשות, ten things were created ערב שבת בין השמשות. אלו הן, these are the ten, and some of them we mentioned before already. הבאר, the באר of מרים, המן, the קשת, the rainbow, הכתב והמכתב, the writing and the the utensil, והלוחות, the two לוחות, קברו של משה, the קבר of Moshe, מערה שעמד בה משה ואליהו, the cave of Moshe still be always good, ופתיחת פי האתון, and opening of the mouth of the donkey by בלעם, ופתיחת פי הארץ לבלוע את הרשעים, and the opening of the mouth of the land to swallow the רשעים by קרח, יש אומרים, some say: אף מקלו של אהרן, the stick of אהרן too, שקדיה ופרחיה, and the almonds that grew on it and the flowers. יש אומרים, some say also: אף המזיקים, the מזיקים, the שדים. יש אומרים, some say: אף בגדיו של אדם הראשון, the clothes of Adam Harishon. A special clothes Adam Harishon had, which had on it pictures of all the animals, and this would attract all the animals to him. And who took it away from him? Who got it? Nimrod. That's why it says Nimrod is a איש ציד, because he was able to hunt, because it attracted all the animals. And and Esav killed Nimrod and he stole it. Those are the the בגדי עשו החמודות, that he didn't trust his own wives with it and he has left it by Rivkah, his mother. Those were that. So that was also a special clothes that was created ערב שבת בין השמשות. Nimrod lived a long time, no? Huh? Nimrod lived a long a long time. From Adam to... Adam didn't live in the time of Nimrod. How did he get the... You didn't get it when he was alive. Afterwards. Oh, I don't know who does that, so... But he got it in his time, later. Huh? Yeah, yeah. But from Adam to Avraham... Right, so where was the garment? Adam... Yerushah. Yeah, Nimrod got it, it came from Noach. Yeah. Okay, so... So why could punkt Nimrod get it? I don't know, it must be he fought for it. Where was it? Yeah, but otherwise he fought for them, huh. I don't know why he got it, but how Esav got it, that we know. It was preserved, obviously, it was... No, it was a special thing and that that lasted, it didn't get ruined. It was put away. I understand, like the good carry-on. Where did he find it? Who? Nimrod? No, where did Nimrod find Adam's garment? Well, maybe it was handed down to him. Oh, again, yerushah. Yeah, but I don't know why punkt he got it. That's the staff, is that the one that Moshe had, is that a different one? No, no, but that's that's the stick that they stuck in... Moshe's was was also created... מקלו של אהרן. Pirkei Avot, it says מקלו של משה? Ah, okay, that's one of these two. Where did Where did Moshe get his... Gan Eden, I think, right, saying? In the garden of Torah? Yeah, but I don't know if that's ערב שבת בין השמשות, maybe it was there from from some Tuesday. Moshe got it from from Yitro got it from Yosef. And Yosef got it from Yaakov. Oh yeah? Yeah, but the but the spot was ערב שבת בין השמשות, the Eibishter put this in Gan Eden amongst all the other trees, like... It wasn't a simple stick. It was an אמה wide and made of made of marble, walk around with this. Good when a guy was 10 15 feet tall, maybe.

תנו רבנן, די רבנן האבן געלערנט: שבעה דברים מכוסים מבני אדם, there are seven seven things which are hidden from people: יום המיתה, you don't know when you're going to die. יום הנחמה, now יום הנחמה is, Rashi brings two peshatim. One peshat is pashut, a person has problems, you never know when you're going to get rid of your problems. Another peshat it goes on Mashiach, when the נחמה of the גאולה will come. ועומק הדין, ועומק הדין, that when when it comes to, you know, people to pas ken a din, to really know the the the depth the depth of the din and the depth of the, especially by דין תורה, by טענות, it's not pashut, you can't know. Another פשט Rashi says עומק הדין means לעתיד לבוא, when Mashiach will come there will be the big big din. In judgment. So then the din, and we don't know the עומק הדין. ואין אדם יודע במה משתכר, people don't know where they're going to make profit, where they're going to make a living. You don't know, you think you're going to do this, like the vort of... What about בלבו של חבירו, did you skip that? It's not in there? No, no, we're not... That's soon. Oh. That's the famous like the story of the Berditchever when the guy ran, as the famous vort. The guy was running by the end of davenen, didn't even wait for Aleinu. The guy ran out. The Berditchever saw it, chased him, said, \"Why Why'd you run?\" \"I'm running to my parnasah.\" So, he says, \"How do you know your parnasah is there that you're running to it? Maybe your parnasah is there and you're running away from it?\" אין אדם יודע במה משתכר, you never know. ואין אדם יודע מה בלבו של חברו. You don't know what's in the heart of a friend, of somebody else. Like it says, actually, in a ma'amar, in the in חתונה מאמר it says, things in not this Gemara, different Gemara, that the לבי בפיו כבדו לי, in the mouth he's you're nice to him, and in the heart you hate him, you never know these what goes on in the heart of people. מלכות בית דוד מתי תחזור, don't know when מלכות בית דוד will come back. Mashiach. So, the she'eilah is like this, if יום הנחמה means Mashiach, then what's the difference between So, some mefarshim say one is מלכות בית and Mashiach ben Yosef, and one is Mashiach ben David. But according to another peshat it's very simple. יום הנחמה doesn't mean Mashiach. יום הנחמה means every person when is he going to be very help Relieved of his Relieved of all his problems and no problems? No, it doesn't mean you don't have no problems, but if he has a certain problem, you never know when the problem will be over. And you don't know when מלכות will come back. ומלכות פרס מתי תכלה, and the מלכות of Paras, which is the the the resha'im, when that's going to end. It's Rome? Huh? It's Rome? No, Paras is not Rome. Huh? I guess, not Rome, Persia is Iran. Russia is Edom, no? Yeah. Isn't that isn't that one thing? What? Edom? Not under Edom, under Russia? Could be, but but Paras, yeah, but Paras itself is not it's it's like maybe it was like a a state. תנו רבנן, רבנן learned, שלשה דברים עלו במחשבה ליבראות, three things Hashem had a mind to make, in other words to create. Three things Hashem made. ואם לא עלו דין הוא שיעלו. Even if you wouldn't think so, he should think. In other words, it's such an important thing that that's how it's supposed to be. One is על המת שיסריח, that a dead body should start smelling, because if not, people would not bury their beloveds. If a guy dies and if it wouldn't, you know, it would stay, you would keep him. ועל המת שישתכח מן הלב, and a מת should be forgotten. As imagine if a person would not forget, he would feel every day the same way you feel בשעת the person dies, he can't live that way. That's why the famous vort in Haazinu, I always bring that vort that, saw, one of the pesukim in האזינו, צור ילדך תשי ותשכח אל מחוללך. צור ילדך, the Eibershter who gave birth to you, תשי, you forgot. ותשכח, and you forgot, אל מחוללך, the Eibershter who, it's another word for creation. But I heard a pshat, I don't know who the name of who, צור ילדך תשי, the Eibershter created you so you should forget. Not to say you forgot the Eibershter, the Eibershter wants you to forget, imagine if you wouldn't forget. So, he wanted to make you should forget. So, what did you do? ותשכח אל מחוללך, you forgot the Eibershter. He wanted you to forget other things, he wanted you to forget the מת, he wanted you to forget gashmiyut, so you turned around and forgot the Eibershter. צור ילדך תשי ותשכח אל מחוללך. ועל תבואה שתרקב, and that תבואה should rot after a while, because imagine if the grain would not rot, people who have a lot and this, they wouldn't sell it, they would keep it, they would hide it, and then people wouldn't have what to eat and then they would charge a lot of money, it wouldn't work. יש אומרים אף על המטבע שיצא, and also that they make currency. Some say currency. Imagine if there wouldn't The only way people would live is by trading. You have I I have grain, and you have sugar, and we trade. What people What That's how they would live, each one get. What happens if there wouldn't be any coins or any מטבעות to work, what happened, people doesn't have a field? What's he going to live with? How's he going to get? So, if you have money, different thing. Yeah.

זאגט די Gemara vayter, שָׁנִינוּ, מיר האבן געלערנט אין Mishnah, אנשי יריחו, the people of יריחו, היו כורכין את שמע. כורכין means they would tie, bind the שמע. ולא מיחו בידם חכמים. The חכמים didn't say anything. היכי עבדי? What did they do? You say they they they connected. Really, the word like כורך, right? To say that's a sandwich? They would put it. שאומרים היו, it was said, אומרים, שמע ישראל ד' אלוקינו ד' אחד, ולא היו מפסיקין. They would say, שמע ישראל ד' אלוקינו ד' אחד, and they would right away say don't know, stop because of ברוך שם. They would right away say the next verse, whether it's ברוך שם or whatever, they wouldn't stop to think what does it mean ד' אחד. They weren't misbonen. רבא אמר, no, מפסיקין, no, that they did do. מפסיקין היו, אלא שהיו אומרים היום על לבבך. So, that's מצוך היום על לבבך, they would say very fast, היום על לבבך, together. Mashma, the way they said it, it seems, היום על לבבך ולא למחר על לבבך. See, the word היום goes on מצוך, אשר אנכי מצוך היום, I'm commanding you today. And you should have it on your heart always. But they would say, היום על לבבך. Today should be on your heart, as if other days it shouldn't. תנו רבנן, the רבנן learned like this, כיצד היו כורכין את שמע? Why ולא מיחו בידם? Why ולא מיחו בידם? I guess they what they didn't mean it bad, sounded that way. It's just sounded, and then he said, it's okay. So the רבנן learned like this: כיצד היו כורכין את שמע? What do you mean they were כורכין את שמע? They meant like this, this is a different peshat: שמע ישראל Oh, this is the first straight peshat: שמע ישראל ה' אלקינו ה' אחד, לא מפסיקין, דברי רבי מאיר. But לא מפסיקין, the same like we said before, that they did not stop and they went straight without being misbonen, without thinking what ה' אחד means, דברי רבי מאיר. רבי יהודה אומר: מפסיקין היו, they did. אלא לא היו אומרים: ברוך שם כבוד מלכותו לעולם ועד. They didn't stop to say this. And we know that in Chassidus it's הוי' אלקינו הוי' אחד is יחודא עילאה, ברוך שם is יחודא תתאה, and in order to have ואהבת you have to You can't go straight, you got to have יחודא תתאה, and they were a higher madreigah, they didn't need it. But then the Gemara says: ואנן, מאי טעמא אמרינן ליה? Why do we say it? Look in Chumash, there is no ברוך שם. It's שמע ישראל ה' אלקינו ה' אחד, ואהבת. Why do we say ברוך שם? And the Gemara says: כדדריש רבי שמעון בן לקיש. Like Reish Lakish said. דאמר רבי שמעון בן לקיש, Reish Lakish said this, a pasuk in Vayechi: ויקרא יעקב אל בניו, יעקב called his children, and he said them, told them certain things, I'm going to tell you when Mashiach will come. And what happened? ביקש יעקב לגלות קץ הימים לבניו, יעקב wanted to reveal the end of galut to his children, ונסתלקה ממנו שכינה, the Shechinah left him. אמר, he said: שמא חס ושלום יש פסול במיטתי? Maybe there's a pasul. One of my children are not the way they're supposed to be. And he has a precedent, כאברהם אבי אבא, like Avraham my grandfather שיצא ממנו ישמעאל, that had a son ישמעאל, וכיצחק אבי, like my son my father יצחק שיצא ממנו עשו, עשו came out. So he told his children, maybe one of you is also like that. אמרו לו בניו, his children said to him: שמע ישראל ה' אלקינו ה' אחד. Listen Yisrael, and who's Yisrael? That was Yaakov. His name was Yisrael. ישראל סבא. זה לא כבוד? אבל מה? שהבן יקרא לאבא שלו בשמו? Yeah, but it's a chashuv name. They meant להגיד לאבא ושמו? Yeah, but it's a name but a name that has a lot of remezim in it. Yeah, how come we called him Yishmael? Yeah, Yisrael. כי שרית עם אלקים ועם אנשים ותוכל, I mean, they meant all this. Or לי ראש or ישר קל, I mean it has so many things that that's what they were able they meant all these things. So they say, שמע ישראל, listen ישראל: ה' אלקינו, ה' אחד. Our God is one. אמרו, they said like this: כשם שאין בלבך אלא אחד, just like in your heart you only have only haEibershter, only one, כך אין בלבנו אלא אחד, in our heart is only one. מיד פתח יעקב אבינו ואמר, so Yaakov Avinu said: Ah, Baruch Hashem! So what word did he say? ברוך שם כבוד מלכותו לעולם ועד. So Yaakov answered this. So now אמרו רבנן, the Rabbanan said: היכי נעביד? What should we do? נימריה, should we say it? לא אמריה משה רבינו. Moshe Rabbeinu didn't say it. So it's not nice, Moshe didn't say it, we'll say it? לא נימריה, we shouldn't say it? הא אמריה יעקב, Yaakov said it! So how do you make like a compromise, a pesharah? התקינו שיהו אומרים אותו בחשאי. Say it quietly. So how taka they lived over there? Bad people? No. No. I I don't know the answer, but they were not bad people. So what was their heter even though that I don't know. They must have had some heter. Like the Rambam, lived in Mitzrayim, and he writes on himself, used to sign letters: משה בן מימון העובר בג' לאוין בכל יום. But there was a heter. If it wouldn't be a heter, he wouldn't live there. With saying he's עובר בג' לאוין בכל יום, I don't know. So here also, I don't know. וריש לקיש מאיפה השיג את זה? זה לא כתוב בשום מקום במדרש. All the derashot, the Chachamim said, where did they take it from? אבל זה לא דרשה, זה מעשה שהיה. Well, where did the Midrash take it from? It's all mesorah. Or they have Just like you could darshan an halacha from a pasuk, you could דארשן פשט also. איפה יש מסורת לזה? זה מדרש. That's called a No, Midrash means Any Aggadata is called Midrash. So in Tanya, you have Midrash and that means Aggadata. The Rebbe has an אריכות on this that one time it's written in the מדרש, צדיקי I think on that one, it says in מדרש, צדיקי יסוד עולם, רב ששת מכל דבי דרי, I think on that it says it's a Gemara. זה זוהר, לא? I think on that the Rebbe says that Midrash doesn't mean Midrash, it means Chazal. Any Chazal which is an Aggadata is called Midrash. אמר רבי יצחק, רבי יצחק said: אמרי דבי ר' אמי, in the ישיבה of ר' אמי they said like this: משל לבת מלך, this is a mashal to a daughter of a king, a princess, שהריחה ציקי קדירה. She smelled you know the bottom of the of the pot. And she wanted, and she got ta'avah to eat it. Nu, what should she do? תאמר, she should say it? יש לה גנאי, it's an embarrassment. She could have the best food in the world. And she has a desire to the ציקי קדירה, so pashut a bizayon if she's going to come and say, \"I want some ציקי קדירה.\" לא תאמר? But she shouldn't say it? יש לה צער. She has צער. התחילו עבדיה להביא לה בחשאי, so they brought it quietly. So, this side she got it, this side she wasn't embarrassed. So, the same thing, a mashal also. We

want to say ברוך שם, we don't want to say ברוך שם. We don't want to say because of Moshe, we do want to say because of Yaakov. So, we say it quietly. Why Why Moshe didn't say it? Why should he? Yaakov had it because of the story. Right. Because he was afraid. Moshe didn't have to say it. Right. Lema'aseh, Yaakov did say it. And while we have a takanah to say Shema, which one do we follow? Moshe didn't say, and we say it. Yaakov did it. Yaakov didn't either. But it wasn't applying to Moshe. I'm saying if it applies to us, why wouldn't it apply to Moshe? I'm just No, Moshe wrote it in the Torah. Maybe Moshe, in the mitzvah of קריאת שמע, said it, I don't know. We're not talking about Moshe being mekayem the mitzvah of קריאת שמע. It's pesukim in the Torah. So, Moshe didn't say it means that When it says Moshe didn't say it, it means the Eibershter didn't say it. It means in the Torah it wasn't written. Ah. That's what it means. Moshe Rabbeinu didn't write it in the Torah. And Yaakov Avinu said it, so we make a פשרה. What's the הלכה למשה מסיני? Huh? How would you say it's an הלכה? הלכה למשה מסיני? הלכה למשה מסיני. In other words, when to say ברוך שם, I don't think it's a de'oraita. למשל, someone would say now שמע ישראל without ברוך שם. Shema and ואהבת straight. Would he be mekayem the mitzvah of קריאת שמע מדאורייתא? I assume yes. Halachically you have to do it, but from de'oraita, no. The Rabbanan said it because of because of Yaakov. It's not a הפסק though. It's not a הפסק because because he said it, but I don't think that you would not be mekayem unless there is something else that goes into a חקירה. When there is a דין דאורייתא and then the Rabbanan came and the Rabbanan did something and said how to do it, if you don't do it, are you mekayem the de'oraisa or not? Or the Rabbanan have a right to be mevatel the דין דאורייתא? Huh? Marriage because it's they make a tenai. כל דמקדש אדעתא דרבנן מקדש. It's one of the 245 letters. Is it? Baruch Shem? Yeah. 248. No, yeah, but those are the remezim, but not lemashal, someone asked me a she'eilah which I'll never know the answer.

There is a woman that they're mekarev and she's ready to go to the mikvah. But she doesn't want to have שבעה נקיים. She's ready to go after Now, mi-de'oraisa, she's not a זבה, she's a נדה, and נדה doesn't need שבעה נקיים. The Rabbanan said that every woman must have שבעה נקיים. He said, you know she should go? They said everyone or all the women And mimela, now the din is every woman must have Now it's a דין דרבנן that every woman must have שבעה נקיים. So, when the Rabbanan said that in order to go to the mikvah you have to have a שבעה נקיים, does it mean now that if you go without שבעה נקיים you're not mekayem the mitzvah at all? That always mi-de'oraisa you're still a it's still a זבה נדה זבה and the איסור כרת is still there? Or by going then you took off the איסור כרת, now it's an עבירה של דרבנן? So, it's not so pashut. If she's with her husband. No question that you can't be, it's an איסור דרבנן, but the she'eilah is did you take off at least the איסור כרת? That's the she'eilah, now she'll be with her husband, is she chayav an איסור כרת? So, if you say the Rabbanan only a de-rabbanan, so it's a איסור דרבנן and she's not allowed to, but if she did she's not חייב איסור כרת. If you say that the רבנן מבטל the דין דאורייתא, if they have a כח for it.

Another l'mashal, night when you put on tefillin, the אלטער רבי פסק'נט, לילה זמן תפילין מדאורייתא. The רבנן said it's not. So, a person puts on tefillin at night, is he מקיים מצות תפילין? Shabbos, Rosh Hashanah, if you blow shofar. The רבנן say you're not allowed to, but if he did, are you מקיים the מצוה דאורייתא? Night, someone can make a תנאי whatever it is, that's all. Let him get to day. Let's say a person never put tefillin in his life, is he a קרקפתא still? קרקפתא דלא מנח תפילין. אמר רבי אבהו התקינו שיהו אומרים אותו בקול רם, מפני תרעומת הצדוקים. Later on they changed and they said we'll say it out loud, because of the צדוקים. Because the צדוקים didn't They suspected, no, they didn't say it for sure, but they saw Yidden everybody saying something quietly, who knows what they're cursing there, who knows what they're saying, maybe they're cursing the government? So they stood right there saying Shema, so they stopped, they said say it loud. בנהרדעא דליכא צדוקים עדיין אמרי לה בחשאי. In Nehardea where there is no צדוקים they say it quietly, so we say it quietly. Huh? Cuz in Nehardea it's low. No no Yeah, no צדוקים, no שטן, only Isn't there another Midrash that Moshe Rabbeinu heard it from the מלאכים since he was going to get the Torah? But he

couldn't bring it to Israel, they didn't want to bring it down. That's for That's no, that fits for Yom Kippur, that's why you keep it, when we're like מלאכים there's no problem. That's that's