Such stories. Some of the stories are in the Gemara, but different a little bit. Aspasianos, מילא ג' ספינות מגדולי ירושלים. Aspasianos filled up three shiploads of גדולי ירושלים, חשוב'ה people from ירושלים, להושיבם בקלון של רומי. And the plan was to take them with the ships to a place in Rome, and the purpose of taking them was for doing aveirot, aveirot. He had other men ready there, and they were going to do aveirot. עמדו ואמרו, so these men said, got up and said: לא דיינו שהכעסנוהו, חס ושלום, שהכעסנוהו במקדשו that we got the Eibershter angry in the בית המקדש, אלא אף בחוץ לארץ, we should go to חוץ לארץ now and also do aveirot? אמרו לנשים, so they said to the women that were on the same ships, the ships had men and women. So the men said to the women: מבקשות אתן לכך? You want it? Are you ready to go to do what they want to do with you? אמרו להם, they said: לאו. No, we're not going to do it. אמרו, so the men said: מה שהדרכן לכך, מה that the women that this is a דרך, this is normal for them, אין נרתעות, they don't want, אנו, for us, על אחת כמה וכמה, since it's not normal. I mean nowadays the meshuga'neh world, but normally this is not a normal thing. תאמרו, what they said, can we say: אם משליכים אנו עצמנו לים, if we're going to throw ourselves into the ים, which is basically committing suicide in order not to come to this עבירה, אנו באים לחיי עולם הבא? They were

wondering to themselves, will we get olam haba? Maybe we will lose it, because we know somebody מאבד עצמו לדעת, someone who commits suicide, he loses his olam haba. So if we're going to be committing suicide, are we allowed or not? מיד האיר הקדוש ברוך הוא את עיניהם בפסוק הזה, the Eibershter lit up their פסוק, lit up their eyes and the פסוק came to their mind. The פסוק says: אמר ה' מבשן אשיב, אשיב ממצולות ים. I'm going to take you back, back meaning to say you'll get to עולם הבא, ממצולות ים, even when you throw yourself in the ים. Oh, so they got the רמז מן השמים that they should do it. So, he taytsh it: מבשן אשיב means מבין שיני אריות אשיב, even if you put yourself between the teeth of the lions, the Eibershter will bring you back. ממצולות ים, כמשמעו, פשוט. עמדה כת ראשונה ואמרה, so the first group of these people got up and they said, they quoted a pasuk: אם שכחנו שם אלוקינו, if we'll forget the name of השם, ונפרוש כפינו לאל זר, and we'll, we should put our hands to the Aibershter, to, no, we would hold ourselves back from putting our hands to another god. Which means they used the pasuk that they're not going to get involved in other aveirot, והשליכו עצמן לים, and they threw themselves into the ים. עמדה כת שנייה, the second group got up, ואמרה and said another pasuk: כי עליך, כי עליך הורגנו כל היום, on you, because of you we killed ourselves all day, always, והשליכו עצמן לים, and they threw themselves in the ים. עמדה כת שלישית ואמרה, the third group said, and quoted a pasuk: הלא אלוקים יחקר זאת, the Aibershter will look into this, כי הוא יודע תעלומות לב, he knows what goes on in our hearts, והשליכו עצמן לים, and they threw themselves into the ים. ורוח הקודש צווחת ואומרת, the Ruach Hakodesh, that is the Aibershter, screaming and saying: על אלה אני בוכיה. This is what I'm crying for. Look at these Yidden, look at what they did. The

Gemara tells the story a little different. The Gemara tells the story they were not גדולי ירושלים, it's maybe talking about another story, the Gemara tells the story they were boys and there were girls on the, on the ship. And they were saying, they knew what they're going to take them for, so the girls were the ones that jumped off first, and the boys followed them. And a Bat Kol came out and he said, and the Bat Kol quoted a pasuk that, which showed that they get Olam Haba. So it was the girls that did it first. Well, then there is a people like to, there's a joke, they have a joke, the velt zogt a joke, there's a pasuk that says: על זאת יתפלל כל חסיד אליך לעת מצוא רק לשטף מים רבים אליו לא יגיעו. So they say that what happened with these women, these girls who came up למעלה, what was their שכר that they were first? They're going to come down למטה again and they're going to get married and they'll be the boss in the house. Because they, they're the ones that came first. That's the pshat על זאת יתפלל כל חסיד, every person daven't, לעת מצוא, מצוא it says מצא אשה מצא טוב, when you, when you get married, רק לשטף מים רבים אליו לא יגיעו. He should not come into the water, he shouldn't get this. That's just a vortel, lehavdil. Then the Gemara says:

אדריאנוס שחיק עצמות, אדריאנוס ימח שמו וזכרו that's basically what it is, הושיב שלוש משמרות, when he had a place where there were Yidden and he wanted to catch them, he put up three guards in three corners of the, of the city. חדה בחמתא, one in a place called חמתא, וחדה בכפר לקיטיא, one in כפר לקיטיא, וחדה בבית אל, the יער of, the forest of בית אל. אמר, he said like this: דעריק מן הכא יתפש מן הכא, anybody who, any Jew who will run away from this area will get caught in this area. מן הכא יתפש מן הכא, he'll run from here he'll get caught from here. By every entrance of running away he put down guards. והוה מפיק כרוזין, and he gave out an announcement, מכריזין, they announced, ואמר, they said: כל דאית יהודאי ייתי, any place where there's a Jew you should come, דמלכא בעי למיתן ליה מילא, the king wants to give you something. So they made an announcement that Jews should come. והוו כרוזיי משמיעין, and the announcements were announced, ייתי, ייתי וצדונון יהודאי. And what happened when they came? They captured the אידן, and they killed them. In other words, this was a trick that they had to make them think that they're going to get something. הדא הוא דכתיב, ויהי אפרים כיונה פותה אין לב. That means, not פתיה אין לב, פותה means they convinced them, that they tricked them into coming. Shuv, m'hot vider gehey sn, shuv, az di idn zolen zich tsuzamenkumen. Later on they made another announcement, and they said whoever wants to make sure that the government should not take away your land, come to the king and he'll talk to you, he'll be, he'll take care of it. אילין דהוו חכימין דאיתבוננו לא נפקון, those that understood, that thought about it, didn't come. אילין דלא איתבוננו, those that didn't think about it, נכנסו, so they came, כולם לביקעת בית רימון. So they all came, a big group of אידן came to the בקעה of בית רימון. אמר לקוסטרא שלו, so he said to the king, to the to the general, Hadrianus, and the Midrash calls him שחיק עצמות, it's like another word for ימח שמו. So they all, a lot of people came to him. Az hobn zey, so he said to his generals, עד שאני אוכל קרן גלוסקא זו, as long as it takes me to eat the corner of this loaf, וירך פולקע זו, וירך תרנגול זה, and the polke from this chicken, אבקש אחד מהם ולא אמצא, I should be able to look for a איד and not find one. In other words, I want you to kill them right away as soon as as long, even less than it takes me to eat this piece of bread and this chicken. ומיד הקיפום לגיונות, so right away they got a whole bunch of legions surrounded the אידן והרגום, and killed them.

והיה הדם בוקע והולך, the דם, the blood went, עד שהגיע לכיפת נחל, all the way the whole thing of blood came to this right river. רוח הקודש צווחת ואומרת, and the רוח הקודש, the Oibershter is screaming, על אלה אני בוכיה, for this is what I'm crying. Then the Gemara says weiter, אילין דהוו חבושין, those that did hide, well not everyone came, some went to hiding. מהיכן אוכלין בשר קטוליהם? So they ate this meat of the people who got killed. In other words, they didn't have what to eat, so they ate their meat. ובכל יום, this is, the stories are terrible, ובכל יום הוה מפיק חד מינייהו, one of the people there would, this his turn to go out, ומייתי להון, and would bring something to eat of this meat, ואכלין, and they would eat it. יומא חד, one day, אמר ייזל בר נש מננא, nu, who's going to go today? אי משכח כלום מייתי, if he find something, ואנחנא נאכל, we will eat. So one guy volunteered, he'll go. מן דנפק, the one that went, אשכח ליה לאבוה דקטיל, he found that his father was dead. נסביה, he took him, וטמריה ויהב סימנא, he took him, put him away, טמריה, he hid him, ויהב סימנא, put a siman on him, and he didn't want to bring him. I mean he didn't want that they to bring him, they should eat his father. על, he went in, ואתי, he came, אמר לון, he said, לא אשכחי כלום, today I didn't find anything. אמרין, they said, ייזל בר נש אוחרן, let somebody else go, אי משכח כלום מייתי ואנחנא ניכול, maybe someone else will find something. מן דנפק ההוא בר נש, this man who went out, הלך לריחיה, he smelled, smelled that body. חיפש, he looked for it, ואשכחיה לההוא דקטיל, he found this person that was dead, אייתי, he brought him, ואכלין, and the people ate him. מן דאכלין, the one that ate him, אמר ליה, he said, מנן אייתי, thanks God, where did you bring this dead body from? אמר ליה, he said, מן זה וזה מקום, from this and this corner I found him. אמר ליה, this man says to him, מה סימן יהב עליה, was there any siman you had on him? אמר ליה סימן פלוני. Yeah, I have a siman on him. עני, so this guy answered, הוא אבא, I'm his son. אמר, he said, ווי ליה לההוא גברא דמבשריה דאבוהי אכל. Oy vey to the person who ate the basar of his father. לקיים מה שנאמר, this fulfilled the pasuk where it says, לכן אבות יאכלו בנים בתוכך, fathers will eat the children, and the pasuk continues and the children the fathers. This in Kinos? Yeah, yeah, yeah. Also the stories in Kinos. That's what the Kinos shtikel says. נשים רחמניות בישלו ילדיהן, it's all part of it. טרכינוס, שחיק עצמות, טרכינוס, ימח שמו, ילדה אשתו בליל תשעה באב, this was years later, after the churban already, his wife gave birth on the night of Tisha B'Av. וכל ישראל אבלים, all the Yidden were sad, were אבלים. אישתתק הולד בחנוכה, the kid died on Chanukah. אמרו ישראל, the Yidden said to themselves, what should we do? נדליק או לא נדליק? Should we light the candles or not light the candles? Because if we light the candle, what are they going to do? They're going to say that we're happy, that lighting candles is a siman of happiness, we're happy that he died. And what's going to, so what's going to happen here? That when he was born they were sad, when he died they were happy. אמרו, the Yidden said, נדליק, we're going to light, וכל מה דבעי לימטי עלן ימטי, whatever is going to come on us, come on us. It's interesting, this is a re'ayah, a kushya against the Rambam. Rambam says you're not allowed to be moser nefesh, besides on the ג׳ עבירות. How did, this a mesirat nefesh? They knew they're going to kill them. Huh? The goyim are going to kill them because they're going to say that this is what they did. It was ממש סכנת נפשות, you don't think so? Okay, we'll see what happens. אדליקו, they did light. Huh? Nein, the Midrash doesn't bring it as a chesaron, doesn't bring it as an aveirah. And it's not also it's not it's not ערקתא דמסאני, because he didn't make a gezeirah. ערקתא דמסאני means if it's בשעת השמד, even for a small thing, even for a color of a shoelace you have to go on mesirut nefesh. But anyway, this is אדליקו, they lit candles. אזלון, they went, ואמרון לישן ביש לאשתי של דוכנוס, and they went, they spoke lashon hara to him. And they said, אילין יודאי, these יידן, כד ילידת, when you gave birth, הוו מתאבלין, they were אבלים, they were sad. כד מית, when he died, when the child died, אדליקו בוציניי, they lit candles. שלחה וכתבה לבעלה, so she wrote a letter to her husband: עד דאת מגיח בברבריין, instead of you fighting with the barbarians, fighting the war with them, תא וכבוש אילין יודאי, go fight these יידן דמרדו בך, that they're fighting against you. סליק לאלפסי, obviously it was a way of war, so he went into a ship, וחשב למיתי בעשרה יומין. He assumed that it's going to take him 10 days to get there, get home. נשיאתיה רוחא בחמישה יומין. The wind was so good that it took him 5 days. אתא, he came, ואשכחין דעסקין בהדין פסוקא, when he came he found that the יידן were פונקט learning this פסוק, בהדין פסוקא: ישא השם עליך גוי מרחוק, the אייבערשטער is going to bring, from the קללות, in תוכחה, השם will bring you a nation from far, מקצה הארץ, from some other end. כאשר ידאה הנשר, they'll come so fast like the eagle flies. אמר להו, so he said to them: אנא הוא נשרא. I'm the eagle that the פסוק is talking about, דחשיבית למיתי בעשרה יומין, I thought to come in 10 days, נשיאתני רוחא בחמישה יומין, and the רוח the wind brought me 5 days. A סימן, he took it as a סימן מן השמים that he is the one that's supposed to do what it's saying in the תוכחה, that that nation will come and kill you all. אקיפון לגיוניסא והרגון. So the soldiers surrounded them and killed them all. The men. אמר לנשיא, and he said to the women who were left over, השמיעו ללגיוניסי, you should listen to my soldiers and be ready to do an עבירה with them. ואם לאו, if not, אני עושה לכן כדרך שעשיתי לאנשים. If not, I'll do to you like I did to that to the men. אמרו, like they said: עביד בארעאי בארעאי מה דעבדת בעילאי, do with the with the lower ones what you did to the higher ones, meaning you can do to us whatever you want, do to us what you did to the men. מיד אקיפון לגיונסא, right away the legions surrounded them, והרגון, they killed them. And it's ונתערבו דמים של אלו בדמים של אלו, the blood of the men and women got mixed together, והיה דם בוקע והולך, it went, same thing, עד שהגיע לקיפרוס נהר, until it came to this river. ורוח הקודש צווחת ואומרת, and the רוח הקודש, the אייבערשטער is screaming and saying, על אלה אני בוכיה. This is what I'm crying for. You see, we also see that they're allowed to go on mesirut nefesh. Now

there's certain there's shitos that say that women don't have to, it's not יהרג ואל יעבור to this aveirah, even though it's גילוי עריות, but the but we see well, so there are two סברות, or because by goyim there is no no יהרג ואל יעבור, or because a woman is only קרקע עולם, she doesn't do a maaseh. So the Rosh says that if you don't do a maaseh you don't have to go on mesirut nefesh on these three עבירות. The Rosh gives an example: if someone tells you, kill somebody or I'll kill you, you have to let yourself get killed. But if someone says, don't do anything, stand there and allow yourself to be pushed and I'll throw you down on a baby and it will kill the baby, then you don't have to go on mesirut nefesh. So here again according to the Rambam wherever there's no din of יהרג ואל יעבור, you're not allowed to, so how were they allowed to do it? It's a kashya on the Rambam. This I have a teirutz. I have a I have a chidush, that the Rambam holds that even though he says by other עבירות there is no יהרג ואל you're not allowed to, by any עבירה which is in the category of יהרג ואל יעבור, אלא מאי for a specific side reason you don't, then the Rambam is modeh that you're allowed to. This is be'emet an עבירה of גילוי עריות, and there is אלא מאי specifically because you don't do a maaseh, so here maybe the Rambam holds. Yeah. A goy. A shaila if a goy is גילוי עריות. Say it again? So they were allowed to go on, so, yeah, I want to say that even according to the Rambam they were allowed to because it's they're going on mesirut nefesh in an עבירה which is in the category of of a יהרג ואל יעבור. Huh? Yeah. Yeah, but that could be avodah zarah. What? That could be avodah zarah. You don't know, maybe it was for for avodah zarah. You're asking a different shaila. Is there a shaila? No, no, the big machloket in the poskim whether they were allowed or not. No, but you see here they threw threw themselves in the water. They killed them- The shaila is, when you say yeihareg ve'al ya'avor, the shaila is can you go and kill yourself before? Yeihareg ve'al ya'avor means if the guy says, \"Do the aveirah or I'll kill you,\" let him kill. Can you go and prevent it from killing? So, we see in times in history, a lot of times, not only in Masada, by other places where we find where people killed their own children, people Why? Because the goyim were coming, and they knew they're going to force them to to If they went to a rav, they would say no. What about in Masada? They were they were So the shaila if

they're allowed. Al pi halacha, could be? No. Looking at it as an inyan In Yiddish, it was a inyan, but to say al pi halacha they did right? How do you know? Not everyone says that. In Masada, it's a big discussion in the poskim, whether in Masada they did the right thing when they killed themselves. The ones who are religious, they say that it wasn't No, those that say they wasn't, can say, but some say they were. Some say they were. What I'm saying, if anyone went to a rav at that time, then the rav would have told him no. What did What did Shaul Hamelech do? Killed himself. Killed himself. Because of this. That wasn't an aveirah. What? That wasn't an aveirah considered. Other things considered, not this. But lomir gein vayter. מעשה בשני שני צדיקים. These guys also decided that they wouldn't kill. They were afraid. The children, yeah. Yeah, so they killed them Yeah, and then they each one killed That's, I remember that they killed the children and they were not saved, there was, yeah? Somebody was saved. Someone ran away. Somebody lived to tell the story. Where Yosifun tells the story, same thing happened.

When they caught Yosifun, the way he tells it, when they caught him with his group, when they went in, so when they hid, down stay down they hid them, Yosifun, Yosifun, the one that wrote this Yosifun. Which by the way I saw they printed lately, I'm not going to tell you where I saw it, but they printed a פתק from the Rebbe. This is the first time I saw this פתק, כתב יד of the Rebbe, which is a very interesting פתק, mamash an interesting פתק. By someone asked the Rebbe, what's the opinion about Yosifun? Like he's a By Yosifun, Yosifun, Yosifun, what's our what's the opinion? So the Rebbe writes like this, כתב יד: רבו הדעות, there are many דעות בנוגע him. Okay. Baderech klal, you should know, the freye are משמיצים אותו. The more fray you are, they criticize him. The more frum you are, משבחים אותו. That he tried to help the Yidden to be מבטל גזירות רעות from the from the Romans against the Yidden. So the Rebbe writes, it seems like from the Rebbe, and that he was trying to be מבטל גזירות רעות. That's why he did it. So it's not only zechut, it's just the thing what he did, and the Rebbe says משבחים, and then the Rebbe writes on the side, another, because the Rebbe writes with numbers, on another number the Rebbe writes that the Sefer Yosippon is found in many many homes. Really? So the Rebbe, so it's a chidush, because this it was known that it's very controversial. He was definitely he was definitely a traitor. The she'eilah why he did it. Did he do it because l'poal, there's a lot of things that we know only from him. And Rashi in Gemara brings that about reading reading Yosippon and that you're allowed to. It doesn't mean that that Rashi says that he is a good guy, but it seems from this פתק, this is mamash it was printed two weeks ago. Just happened to be printed. But there happened there they take killed each other and the only one that was saved was him. He was the last one and he went out and he was saved. Then later he went with the Romans and he was on their side, but l'poal, it seems like he did it, whatever he did it in order, and they take tried to stop, he tried to stop the חורבן בית המקדש, according to what he writes. He tried to convince them not to destroy the בית המקדש. Wouldn't he have to write things to that to make sure the Romans don't But you see, he writes he tried to stop the churban. Why should he write that? He should write better for them. He wrote, he wrote about the whole revolt of the Yidden, I mean. Certain things we wouldn't know in Chazal is not mentioned. There are certain things he writes which is different than Chazal. Different. That's why there's a she'eilah. Historian? Flavius Josephus. He writes about Masada? He's the only one who writes about Masada. The whole metziut of Masada is not in no Midrash, nowhere in Chazal, and they

didn't know if it's true or not. Then they found it, then. They found it mamash the way he says. Exactly the way they found, they followed what he says and they found, they dug it up and it's exactly the way he describes it. They and not only that, the way he describes the places and the shul and the mikveh and and all the different places there and the the storage of the wheat, they found they even found wheat there. Was preserved from the heat, it was preserved, they even found it. Well, it's interesting. So, he wasn't lying. But there's certain things he writes which is Chazal write differently. מאז he writed Vespasian, he told Vespasian he's gonna he's gonna become Caesar. He's gonna become the the Caesar. In in Gemara it says Rabban Yochanan ben Zakkai, but maybe it's a true story, maybe it's both true, I don't know. Okay, and before that you find in Midrash also things somewhat different than the Gemara. But for this story we're gonna learn now, maybe it's another the same story, but it's a different name. Let's learn it. The sefer says that a controversial, but the frumer you are the more frume people are praising rather than criticizing. The fraye criticize him, and the frume praise him. That's what the Rebbe is saying. The Rebbe is not And then he says that there are people other people have it in their house. In other words, nisht No. No. Why? That he No, he's a traitor. See, by them they don't look at the inner כוונות. You know how the fraye look? They look at the more at the at the not at the part of it. They look at the מלוכה, with the government and the fight, and he was a traitor. No, I think that what what he wrote, the way he describes himself, so the Rebbe says the fraye משמיץ him. איי צבי איי צבי No, they take for granted, they take as true. No, no. So, we don't know exactly was who? Philo. Philo? Yeah. No. Okay. Sure, so I'm not saying Don't believe what they write. Saying, did he do the right thing or not? Was he a good guy or a bad guy? So, they

claim he was a bad guy, he was a traitor. He was like Benedict Arnold. He was a traitor. Oh, a traitor. No, not Hellenism, Yiddishkeit. That's Yiddishkeit. Here talking he was a traitor against they were the people the people that tried to defend Jerusalem were fraye themselves. They were biryonim. They were fraye. And he was against them. Yeah, they were fighting, they wanted to fight, and the חכמים said not to. I'm not so sure. Yeah, I don't think so. Maybe, maybe, I don't know. In my mind always I thought these biryonim were biryonim, were I don't know. Okay, maybe not, maybe takeh is. I don't I doubt it. חכמים I don't know. Possible. a מצוה תפילין, נישט תפילין. I think the guy who I think the guy who worships avodah zarah puts on tefillin, the tefillin is always tefillin, unless he puts on תפילין לשם עבודה זרה. But if a guy puts on tefillin, also does avodah zarah, so he's not tefillin is tefillin, and he keeps Shabbos it's Yeah, we can keep Shabbos we're still something else. Oh, yeah? No, I have around :50. We're gonna davenen :39 and then we're finished, because I thought it was 45 you have. Yeah.

מעשה בשני בני צדוק הכהן, the story with two sons of צדוק הכהן, he's a כהן גדול, שנשבו they were both captured, אחד זכר ואחד נקבה one's a boy, one's a girl. נפל זה לסטט אחד, וזה לסטט אחד וזה לסטט אחד. One officer took one, got one, got him and the one got her. הלך זה אצל זונה ונתן לה זכר. This guy, this officer who had him, when he went to a זונה and he had to pay the זונה for her זנות, he paid her with with an עבד, he gave her the the boy. והלך זה אצל חנווני ונתן לו נקבה ביין. And the other one went to a store, had to buy wine, so instead of paying with a man instead of paying with money he paid gave her gave the the guy the the girl. לקיים מה שנאמר it fits to the pasuk where it says, ונתנו הילד בזונה והילדה מכרו ביין וישתו. The pasuk says this. לבתר יומין, days later, אתא ההיא זניתא לההוא טליא לחנווני ואמר ליה, so once, well he came to her, once came to the other, and he said to him, מכיון דאית לי פלניתא ודמיא להאי טליא דידך, you know, this guy says like this, I have an עבד which looks like a שפחה that you got. לית הבה וניסב חד לחד, let's marry one to another, ומה דאיתיהיב ליה the children that come יהא להון so it will be both of us. אמר ליה הן, so he says, well, fine. יד נסבון, they got, they took him, they put them בחד ביתא in one house. ובכיא אמתא, she started crying, the girl started crying. אמר לה טליא, The boy said to her, \"למה את בוכיה, why are you crying?\" אמרה ליה, she said to him, \"ולא אבכי, I shouldn't cry? דברתי דכהנא רבא, I'm a daughter of a כהן גדול, אזלא להתנסבא לעבדא, I should get married to an עבד?\" אמר לה, he said to her, \"ברתא דמאן את, whose daughter are you?\" אמרה ליה, she said, \"ברתא דצדוק כהנא, צדוק כהן גדול.\" אמר לה, he said, \"והיכן את שריא, where did you live?\" אמרה ליה, \"בשוק פלוני, in this stop, in this address.\" אמר לה, \"מה סימן הווה? The door is hanging, do you have a סימן on the house, yeah?\" אמרה ליה, \"סימן פלוני, this סימן.\" אמר לה, \"הווה ליך אחי, אחות, did you have a brother or a sister?\" אמרה, she said, \"הווה לי חד אח, I had one brother, והווה לי חד שומא אכתיפא, he had a certain wart on his shoulder. כד אתיא מבי ספרא, when he'd come from school, אנא גליא ליה, I would take it off, I guess, I would do something to it, ומנשקא ליה, I would kiss him.\" אמר לה, he said to her, \"אי חמיתיה חכמת יאת, so if you see it now you'd recognize it?\" אמרה ליה, she said, \"אין, yeah.\" גלי גרמיה, he picked up, he uncovered his shoulder, וחכימו דין לדין, and then they showed her, והוו מגפפין דין לדין, they started hugging, ומנשקין דין לדין, and they're kissing, עד דנפקת נשמתהון, until their neshamah left. ורוח הקודש מצרחת ואומרת: על אלה אני בוכיה. The Gemara says the same story, but there's a, whose daughter? What does the Gemara say? Tzadok Kohen Gadol. It's a, it's mamash a similar story. So they didn't recognize each other right away. Why? Because, because he was away in yeshivah, maybe, when he was older. I don't know if I could tell. In the, in the Gemara it seemed like it was one night and it was dark, there they didn't see each other. And it got light, they recognized each other. But here, you need simanim. The neshamah left. Neshamah left, right? Neshamah left them. What did you say? There they put them into one room. It was dark at night. Then they were crying, this, till it got early morning, it got light, so they recognized each other. Huh? When was Tzadok HaKohen? Oh, they, they were sold, many years later they found each other. Yeah, yeah. But they were, all the same, could be they were older. Yeah, yeah, yeah. Two beers.

מעשה במרים בת בייתוס, the story with Miriam bas Baisus, שקידשה Yehoshua ben Gamla, Yehoshua ben Gamla married her. Yehoshua ben Gamla was a fine guy. We know Yehoshua ben Gamla from, he made up the school systems. ומינהו המלך להיות כהן גדול, and the מלך made him כהן גדול. ונכנסה פעם אחת לראות, one time she came to see, ואמרה, she said, \"אלך ואראה, כשקורא ביום הכיפורים בבית המקדש, in Yom Kippur that the כהן גדול reads in the Torah in the בית המקדש, and I want to go see how he does it.\" והציעו לה טפטיאות מפתח ביתה עד פתח בית המקדש, and they were very rich, so they made like a, they put down carpets from her house to the בית המקדש, כדי שלא יתחפייו רגליה, she shouldn't catch a cold, her feet shouldn't get... Red carpet. That's carpet. אף על פי כן יצאה חבושת, and she still got sick. כשמת יהושע בעלה, when Yehoshua, her husband died, פסקו לה חכמים סאתים יין בכל יום. סאתים יין, they passed them two סאה of wine every day. For drinking? במדרש, בתניא אין פוסקין יין לאשה, we learned in Ketubot that you don't give a woman wine when you have to give her food. כי בא רב אמי אמר משום זנות, and you don't give it because she could use it for זנות, like it says in, pasuk. And this was not for that. הרי החזיק, רב יוסף אמר לתבשילין, it wasn't to drink, it was to put into the food. ותנן, it says, אם היתה מניקה פוחתין ממעשה ידיה ומוסיפין לה על מזונותיה. It says also that if a woman is, is, is nursing, then they give her more מזונות. ומשום מה הוסיפו? What do they give her? They give her wine, because wine, מרבה את החלב. ואמר אלעזר ברבי צדוק: אראה בנחמה אם לא ראיתיה, I saw, שקישרו שערה בזינבי סוסיהם של ערביים, that I saw they tied up her hair in the tails of a horse, tail of a horse of the ערביים, והיו מריצין אותה, and the horse ran and pulled her, מירושלים ועד לוד. וקראתי עליה הפסוק, I called the pasuk: הרכה בך והענוגה. The pasuk says the soft one and the, one who did not, will not... Huh? Till then there was no such thing. Every father had to worry about their own child, and he made up the idea of melamdim. That's a charter school idea, build... Yeah.