Holding here in middle of נו״ן. Mamash in the middle. ג׳ דברים. ג׳ דברים אמר רבי יוחנן משום אנשי ירושלים. Got three things that Rabbi Yochanan said in the name of the people from Yerushalayim. One thing he said, כשתצא למלחמה אל תצא בראשונה. Just you're going to war, try not to be from the first who go. אלא באחרונה, so if the last say you should go, because they should be כנס בראשונה, so he said, but it doesn't say that you'll be, but if they have to run away, so you'll be the last, so you'll be able to be running the first. So, mimeila, they won't catch you so fast. עשה שבתך חול ואל תצטרך לבריות. That if you don't have enough money to make Shabbos special meals, you only have enough you can afford to make like the weekdays, so al pi din you have to make extra. Good. Go collect money, collect, so look at it, don't. Better let your Shabbos be like the weekdays, and don't come out לבריות, to people. Did we learn that before whatever we prove this? In the name of somebody else, mistama. Why, is it talking about money? Huh? It's talking about money? It means it's talking about money, it means that you need money to buy better food. For example, if someone needs help, he's missing food, or he doesn't, for example for Shabbos. Poor people, they don't have enough money to buy food for Shabbos, they can get something. You know what I'm saying? They can buy The Alter Rebbe's Shulchan Aruch says there are certain gedarim here. There's another pasuk that says, לוו עלי ואני פורע. Borrow, and I'll pay you. In other words, borrow for Shabbos. So, he says there, it depends for for if you have, I think it's I'm saying it from my memory, I think he says, if you have a mashkon to give for a loan, then give the mashkon, and take a loan, and If you don't have a mashkon to give, then don't. Don't take it? Even though he will pay all, they're both no loan, but if there's a mashkon, then there is some אחיזה in דרך הטבע that you have something extra. But if you don't have, don't borrow. So, you won't have, so Shabbos will be like the regular weekdays. What about tzedakah? No, tzedakah, vadai not. But the she'eilah is should you borrow? Why, because אל תצטרך... Or you might not be able to pay back. Tzedakah you Yeah, but you shouldn't you shouldn't, if efshar, you shouldn't take. In Chabad, a couple of vortlach. There was a guy in Chabad, used to be in Dokshitz. There was a guy there that in nigleh, he could learn himself, he could learn alone, but in chasidus he always needed somebody else. So, he said once, came for Shabbos, he said, he didn't have anybody, he had to go beg somebody to learn with him: עשה שבתך חול ואל תצטרך לבריות, learn nigleh! שבתך חול, and don't come out to anybody. Anyway, so one thing there's two things he said, and a third thing, הוה משתדל עם מי שהשעה משחקת לו. You should be working with somebody whose mazal is good. We learned that before already, there in פרק שלישי, first there was an opinion that should only become his partner, but not to buy from him. But then he said, \"No, buy from him, sell to him, because if he is a good...\" You see, you see he is matzliach in this world. That's But that's for now his mazal is good? B'sha'ah, it even says b'sha'ah. עם מי שהשעה משחקת לו, in the time and now as he has a good mazal, chap arayn, do business with him. How could it be that it's the opposite way? Huh? He'll be on your cheshbon, he's going to have a good mazal. Even if on your cheshbon. No, you don't know. Then you're the one who has the mazal. If you sell to him, you buy from him, you're going to sell him too cheap, then If you see he is doing, he's doing, you connect yourself to him.

ג׳ דברים אמר רבי יהושע בן לוי משום אנשי ירושלים. There's three things Rabbi Yehoshua ben Levi said in the name of the people of Yerushalayim: אל תרבה בגנות משום מעשה שהיה. There's two girsa'ot. The גירסא בגגות. So, פשוטו של משמע means do not be do things in public, in open place. Not So, according to the גירסא בגגות, don't go on the roof, or someplace means בגנות, in the garden, in a place. But the bottom line, משום מעשה שהיה, because what was the מעשה שהיה? David Hamelech and Bat Sheva. The reason that this happened, the whole ma'aseh, because he came to the roof. And he came to a place, and that's where he saw her. So, so therefore, do everything privately, don't go to places where you could see other people. That's What are we talking about here? Talking about business, now he's talking about No, now we're talking about not not regarding the business. It could be related to intimacy. Don't do things No, not intimacy. Don't do things, whatever you do, do it privately. Don't do things you know public, everyone should see what you're doing. It's not ayin hara, it's because if you come to public places, if you get involved with other people and you never know what kind of ענינים you have. What's the context, what is it? Doing business, or what? That's what he's asking. No, not that. Bichlal, whatever you're doing. Afilu I'm I imagine, tell you sitting and learning, don't go in the place where everyone could see you this, and then you get other people come to you, business. I mean do do things, whatever you do, be be a private person, don't be ragil to do it. Ragil, I mean, I feel like, no, sometimes if a certain thing you have to do, but to do that should be your seder that you... And we learn this from Bat Sheva? From David, because even Bat Sheva was taking a shower, taking her bath. Yeah, right, but it was, I understand, but look at the place! David Hamelech came to a place where where he saw her, which means it's more an open place. So עיקר פירוש is בגג, ס'אוודאי, it makes sense. Don't go to the roof, you have that. A roof. Don't go to the roof, because she was on the roof, that's where the story happened. Like my wife said, that her late father, they, whenever they would do something, he's taught, they would always close the windows, close the curtains, lock the door. Yeah, that's because he was from Russia, you get shot. We were all afraid from the KGB. Why does it tell you that you shouldn't take a shower in a by a window? In an open... You want a more... That's included. Another thing he said, בתך בגרה, your daughter grew up, marry her off. שחרר עבדך ותן לה. Even if you don't find a shiduch, you have an eved, free him, make him into a Yid and you give, marry her marry her off. In other words, as soon as your she is of age of marriageable age, which in those days was mamash when she became 12 and a half, marry her off right away. And it says even if it means to marry her to your eved. Ay, eved is a goy. Free your eved and marry her. והוי זהיר באשתך מחתנה ראשון, and be careful with your wife in connection to her first son-in-law. Mai taama? What's the reason? אמר רב חסדא, Rav Chisda said, mishum zenut, because it's possible there should be zenut between the first son-in-law and the mother-in-law. VeRav Kahana amar, משום ממון, because of money. What does that mean mishum mamon? For money, she she she's going to use up all your money for to be nice for her son-in-law. So which one is the true one? Idi ve'idi! Idi ve'idi, they're both true! They're both true, so both you have to be careful. Klal is that a that a that a son-in-law and a mother-in-law have a certain yachas which you got to be careful. Son-in-law and who? Son-in-law and a mother-in-law. See, everyone knows when a shviger, פארקערט, you hate your shviger, so the daughter-in-law hates the mother-in-law, that's a klal. But a son-in-law and the and the mother-in-law, it says it says in Gemara that there was one place, time, when there was a son-in-law lived in the same house as his mother-in-law, they gave him makot. I guess there were suspicious things, but the fact that they lived in the same house... They were just living? Huh? Yeah, the first, it says, I think, by all son-in-laws, but the first one is the ikar.

אמר רבי יוחנן, Rabbi Yochanan says, ג' מנוחלי העולם הבא, there are three people who get עולם הבא. אלו הן, these are: הדר בארץ ישראל, you live in ארץ ישראל, automatically you get olam haba; והמגדל בניו לתלמוד תורה, raise your children to Torah; והמבדיל על היין במוצאי שבתות, and he makes havdalah on wine מוצאי שבת. Mai hi? What do you mean? Everybody makes havdalah on wine! Not Christians. דמשייר מקידושא לאבדלתא. What do you mean דמשייר? If you leave over. If a person has wine for kiddush, and there's a little bit more wine. Now, of those days every meal, like we drink soda, we drink this, they used to drink wine. But you don't have enough, if you're going to drink wine by the meal you won't have enough for havdalah. So if a person overgo goes with this idea of drinking wine by the meal, and they save the wine for havdalah, a a groyse zach, you get עולם הבא for that. The Beit Yosef says a big nisayon then. So what do we what do we do? Huh? Save a little bit by Friday night... Oh, we have we have plenty of wine. Right, we have plenty, so we don't get the schar. No. No, why not save a little bit by Friday night and then use it for Shabbos? And then use it for havdalah? That's why it says, דאשתייר ליה מועט יין. If you have enough wine, this is you don't get olam haba for it. If you have a little bit of wine and you hold yourself back, because of havdalah you holding yourself back from drinking it, because otherwise you would drink it normally. Someone someone some have a minhag to do so, to to to hold some of the wine from from Kiddush for havdalah. Every Jew has a little wine, though. Maybe it's a different... No, whatever, a mentsch should know, yeah, there's extra, there's certain things you can't... without any including. So, you pointed out to me once that you have to wash your Kiddush cup before for havdalah also. So, can you use if you pour Kiddush into havdalah, right? Yes. Can you use the wine from another cup and then pour it into this, right? Yeah, sure, sure. You know, it's not that that you should use the same Kiddush cup for... No, no. It's the wine. Both fine.

אמר רבי יוחנן, רבי יוחנן says, ג' הקדוש ברוך הוא מכריז עליהן בעצמו בכל יום, there are three people that the Eibershter himself announces how proud he is from them every day. Who are they? על רווק הדר בכרך ואינו חוטא, a single man lives in a big city and he doesn't do aveirot. So, it's a nisayon and the Eibershter is proud of such a guy. על עני המחזיר אבידה לבעליה, a poor man who finds something and returns it to the owner, it's a big nisayon, he doesn't have any money, here he found it. And and ועל עשיר המעשר פירותיו בצינעה, and a rich man who even privately takes off maaser from his Now, what do you mean, what's the big chidush? You have to take off, because there is a way out. If you bring in your fruit through the chimney instead of bringing through the door, you patur from maaser. So mimaila, if you do it in public, good, you feel it. But even if no one sees, and still, no one sees, you could do it. Like you say, it says it's not, it says you should mehader not to do it, but al pi din, you could do it. So if no one sees and you still do it, and you're a rich man, that's something special and the Eibershter is... פני הבית. רב ספרא רווק הוה ודא הדר בכרכא הוה. Rav Safra was one of these. Rav Safra was a single, he was a single man and he lived in a big city. No, just for the story. תנא תנא להא קמיה דרבא ורב ספרא. So somebody taught this inyan that we just read before in front of Rava and Rav Safra. This inyan that a רווק, a single man who lives in a city, a big city, doesn't do aveirot, is the Eibershter is proud, he heard it from him. צהבו פניו דרב ספרא, he started smiling, he's happy, so, \"Ah, I'm among those.\" דנאסרי, yeah. אמר ליה רבא, רבא said, \"לא כגון מר.\" \"That doesn't mean you.\" Big deal that you don't do aveirot. \"אלא כגון רב חנינא ורב אושעיא.\" Chanina and Oshaia. \"דהוו אושכפי בארעא דישראל.\" They were shoemakers in ארץ ישראל. \"ויתבי בשוקא דזונות,\" and they sat in a street of זונות. \"ועבדי להו מסאני לזונות,\" and they they make shoes for the זונות. \"ועיילי להו ומסיימי להו בכרעייהו,\" and they would fit the the feet of the זונות. \"ולא מדלו עינייהו לאסתכולי בהו.\" And they didn't wow, the whole time pick up their eyes to look at them. That is something the Aibershter is proud of. \"ומומיא סיי הוה,\" and when they would swear, these these women, when they would swear, usually you swear by the Aibershter's name, you swear by something holy, they would swear, \"בחייהון דרבנן קדישי דארעא דישראל.\" They would swear by the life of the holy רבנן of of ארץ ישראל, because they realized the great kedushah of these chachamim.

שלשה הקדוש ברוך הוא אוהבן: there are three that השם loves, מי שאינו כועס, someone who doesn't get angry, מי שאינו משתכר, someone who doesn't get drunk, ומי שאינו מעמיד על מדותיו, somebody who doesn't stand for his middot, in other words, he overlooks. Someone insults him or something, he overlooks, so the Aibershter is is loves him. Not by farbrengen. Purim Purim it's a chiyuv to get drunk. Yeah, that that's the real answer. To get shikor is never good. To say l'chaim, you get open, you get this, but to get drunk, that's Says the beit din used to send shluchim every city on Yom Tov, where they bring to make sure they don't get drunk. When you get drunk, it says that what brings you the worst aveirot. Says why, if you see a Sotah, \"יזיר עצמו מן היין,\" stop drinking, because yayin brings this these stuff. That's something else, because you're not allowed to do Birkat Kohanim when you're drunk. Well, that's something to do with stam, because Birkat Kohanim specifically it's an avodah. You can't go to the Beit Hamikdash and do avodah when you're drunk. Someone asked me yesterday Montreal, so in the shul he was, there was one kohen and the kohen said that he can't come on time for Shacharit, so if he could stay till Yeah? And for Musaf. They should do they should duchen'n for Musaf. And for Shacharit they didn't duchen, because there was no Kohen. No, he wasn't. Right. Didn't he, but after why, he told me that's what they did. They did. He didn't drink. Yeah? No, but that's because the floor is holy. In Mikdash there can't be a חציצה between the floor. There's not the he's not standing there. He's not standing on the floor of the Beit Hamikdash. Because the dude is drunk, you know. Why don't we say Birkat Kohanim in Mincha on a regular Shabbos? Only on a taanit, because Mincha already people drank by that time. In the morning, you don't drink before. You drank, so you might be drunk, so there's no Birkat Kohanim. A taanit is when you can't eat, so that's why we do Birkat Kohanim b'Mincha. So it's connected with drinking, it's specifically a Birkat Kohanim.

תנו רבנן: Huh? אין הכי נמי, but it's the זמן which the which is from they wouldn't do Birkat Kohanim. Because it's the זמן of שכרות, they don't do Birkat Kohanim. So memeila, the chazan. By taanit, it seems. Oh, you mean like regular duchening? I don't I don't know why. Shacharit is every day, yeah. And on Shabbos they do twice. But a תענית מנחה, I don't know. I don't know, never was there. How when you do, it's not like the Kohanim when they do, you know, you bend on the floor, you go like flat like like Not flat. The knees and then the head down. Don't lay down. The way he I was with Rayfe in the shul, he's your like I would bend like that, so you do either, so the Rebbe's to go Yeah. With the knees. So, you bend on your knee, then bend on your head so face goes down. And then start on your fingers after you lay down. Never laying flat. No. Look at the Gemara: תנו רבנן, רבנן מגלנח, שלשה הקדוש ברוך הוא שונאן. Still now he says, for three Hashem loves, now three Hashem hates. המדבר אחד בפה ואחד בלב. Someone talks one in his heart and one in his in his mouth, which means hypocrite. He's hypocrite, yeah. He tells you I like you, and he really doesn't. והיודע עדות לחבירו ואינו מעיד לו, if you know testimony for somebody and you don't want to testify. והרואה דבר ערוה בחבירו ומעיד בו יחידי. If you see something immoral done by somebody else, and you come to testify alone, without another person. כי הא דטוביה חטא, there was a guy Tuvia, he did an aveira. ואתא זיגוד לחודיה, זיגוד alone, one guy came, ואסהיד ביה קמיה דרב פפא, he came to Rav Pappa, he testified: I saw. נגדיה רב פפא. Rav Pappa gave malkot to Zigud, to the עד. אמר ליה, he said: I don't understand. טוביה חטא וזיגוד מינגד? טוביה sinned and זיגוד is getting מלקות? What kind of אמר ליה, he said: אין, yes. את לחוGrant, you yourself, alone, said עדות on him. So all you did was שם רע בעלמא הוא דקא מפקת ליה, you gave a שם רע. One עד is not acceptable. So they can't So officially על פי הלכה, what you said doesn't count. So we don't, Ela mai, it's enough to give a bad name for him. So you cause a bad name for him for nothing. D'k'tiv, it says: לא יקום עד אחד באיש, one person cannot get up to testify on a person. So your testimony only cause harm, so for that you get malkos. So what's he supposed to Huh? He's supposed to bring another guy to see? Yes, if if he saw. If nobody saw, don't come. Why is it called the testimony that they should listen, in other words if you guys one guy's gonna come, so we don't want to hear it, you're only one guy. Whatever you have to say, whatever How do they know? No, maybe he says things which you could. By dinei mamonos, one ed is enough to make you swear. So we don't know what he's going to say, he has to According to psak, you have the right to come, and then they'll hear it, but they won't accept it, won't accept it. They'll hear it, yeah. How do you know if there's another ed, maybe there's If another ed will come. So you should wait, don't come till you know there's another ed. A person comes and, \"What are you trailing around here for?\" You're gonna say I have something to say, but can't say. Yeah. But this is a famous expression: טוביה חטא וזיגוד מינגד. The Rebbe quotes this a few times: טוביה חטא וזיגוד מינגד, he did the aveirah. What was he referring to? How does the Rebbe quote this Gemara? How does the Rebbe quote, it's someone None of my business, yeah. Also in נגלה, it's it's a מות, you can't give someone you can't hurt someone, you can't give someone malkos for if he didn't do an aveirah, that was a kushya, so you give him malkos on onesh if he did an aveirah, if someone else did an aveirah you can't. Like the vort of the Kotzker Rav said when he hit him, you sinned and you're hitting me, I mean it was אמר רב שמואל בר רב יצחק אמר רב, רב שמואל said in the name of רב, but מותר לשנאותו, you are allowed to hate him. Because you know he did an aveirah, you shouldn't come and testify. But in your mind, you know, and you're allowed to hate him for doing an aveirah. Does the Tanya say Well, in Tanya, he explains this Gemara. In Tanya he says, when you have to פרק ל״ב, you have to love everybody, then he asks: I, it says מותר לשנאות these people, and even if it's in the Gemara that tells you even לשנאות from this Gemara, so he says, what it means is, the ma'asim, you have to hate the act that he did, but not the person. פרק ל״ב, ל״ב. ל״ב in Tanya. Not the act, the behavior, behavior anyway. Huh? It's said over there you have to say That's from the Gemara further also, yeah. Oh, it's further in the Gemara. Of course that's Yeah, you love him and you hate his ma'asim, that's kashe.