תנו רבנן שלשה הקדוש ברוך הוא שונאן: three people the Eibershter hates, המדבר אחד בפה ואחד בלב, someone speaks says one thing and he means something else, makes himself look as if he's your friend and really doesn't like you, היודע עדות בחבירו ואינו מעיד לו, if someone knows testimony for his friend and doesn't say it, והרואה דבר ערוה בחבירו, someone sees some immoral behavior somebody else, ומעיד בו ביחידי, and he comes only himself, alone, to testify. That's that's a problem. Why? Because the testimony will not be accepted, cause only one person. And what it will do is it'll give out a bad name on the person. And the Gemara tells a story כי הא דטוביה חטא, there was a guy Tuvia, and he sinned, ואתא זיגוד לחודיה ואסהיד ביה קמיה דרב פפא, so Zigud came to Rav Papa and testified that this guy he saw this guy do something immoral thing. נגדיה רב פפא, so Rav Papa gave מלקות to Zigud. אמר ליה, so Zigud said to him: טוביה חטא וזיגוד מינגד? Tuvia sinned and Zigud, the one that said the עדות, gets מלקות? אמר ליה, he said: אין, yes, את לחודך קא מסהדת ביה, you yourself said testimony, and therefore, שם רע בעלמא קא מפקת ליה. All you're doing is giving out a bad name on him, cause to accept your testimony and to punish him or to, we can't. Beit din can't accept one עדות. A bad name you gave out anyway, so you're giving out a bad name שלא כדין. כתיב, it says: לא יקום עד אחד באיש, one person cannot come. So you're not allowed to come testify one person. A bad name on his on himself too, no? No. אמר רב שמואל בר רב יצחק, Come and testify, shouldn't testify. What's that? He did No, he shouldn't testify, but So Rav Shmuel said in the name of Rav, in the name Rav Shmuel bar Rav Yitzchak said in the name of Rav: מותר למסניה. Takeh also you shouldn't testify, but if you saw the test if you saw it happen, you're allowed to hate that guy. שנאמר, it says, bring a re'aya. There's something fix in the Gemara. כי

תראה חמור שנאך, it says if you see the donkey of your enemy רבץ, laying under his load, so you might think that you're not going to help him, you're going to ignore it, the pasuk says: עזב תעזב עמו. Now, what's the peshat you see the donkey of your enemy? What kind of enemy is it? How could you have an enemy? How could an Yid have an enemy? מאי שנאך? What does an enemy mean? אילימא שנא נכרי, maybe it means a goy, because a Yid you can't hate, but a goy maybe, but it can't be because a תניא says in a braita: שונא שאמרו שונא ישראל. And it says here that if you see the enemy donkey of your enemy you have to help him, it's not by a goy, it's only by a Yid. ולא שונא נכרי, not a goy. Okay. אלא פשיטא שונא ישראל, it means that it's a Yid that you don't like. היכי דמי? What is it you don't like him? Because otherwise why would you have to help him? A goy, Right, right, he's a goy, you don't have to, so when it says help him it's a re'iyah it means a Yid, right. The question is היכי דמי? אי דקא עביד איסורא, if he's doing an issur, what's he did an aveirah and everyone knows he did an עבירה, שרי למסניה, then takeh you're allowed to you're allowed to hate him. But the pasuk is mashma that it's שונאך, your enemy. If he

did a real aveirah, he's everyone's enemy, everyone should hate him. אלא מאי, it's so it can't be that שונאך means that. אי דלא קא עביד, well, if he didn't do any עבירה, מי שרי למסניה? You're allowed to hate a Yid if he didn't do an aveirah, stam a Yid? כתיב, it says: לא תשנא את אחיך בלבבך. If he did something bad to you, not like to me, my enemy. So everyone can hate him! But if he he stole from you, everyone can hate him. Why, if I had a dispute with someone... Something they all, so they don't know, but if that's something that you have a right to hate him, the pasuk is mashma you have a right. So the only case is where you're the only person who has a light right to hate him is this case: אלא דאיכא אלא דאיכא סהדי דעביד איסורא, if there are edim that he did an עבירה, כולי עלמא נמי מיסן סנו ליה. מאי שנא האי? What's him, he the שונאך? It's everyone's שונא. אלא כי האי גוונא, it must be this case: דחזא ביה איהו דבר ערוה, he saw something wrong. And he didn't testify, and if he would testify they wouldn't believe him anyway, so no Yid has a right to hate him, cause as far as everyone else is concerned, they have no proof that he did an aveirah. But I saw him, so I know he did an aveirah, so I'm allowed to hate him. So that's the only case which is possible שונאך. And you still have to help him with the with the And that's what the pasuk's saying, and you still have to help him, exactly. In תניא the Rebbe says it's not you don't hate him, Also, the תניא explains that it doesn't mean to hate him, to hate his behavior, to hate what he does, but a Yid you cannot hate. רב נחמן בר יצחק אמר, Rav Nachman bar Yitzchak says: not only you're allowed to hate him, מצוה למסניה. You're allowed to hate him, שנאמר, it says: יראת ה׳ שנאת רע. A person with יראת ה׳ will hate רע, and if he does some So here we takeh see it's not hating the person who did the רע, the person who did the bad, to hate the bad that he did. But that's your it's a mitzvah to hate.

אמר ליה רב אחא בריה דרבא לרב אשי, Rav Acha son of Rava said to Rav Ashi: מהו למימר ליה לרביה עליה דלשנאיה? Not only yourself, can you tell your Rebbe to hate him? Because he did an aveirah and you know it, so you're not this, ah? His Rebbe or your Rebbe? Usually, it's talking about your Rebbe. It should be his Rebbe. His Rebbe. But both. His teacher, yeah. But he should know about it. אמר ליה, so he said, אי מהימן ליה לרבך כבי תרי, if your Rebbe will trust you like two, that means he'll accept it, then נימא ליה, you should tell him. ואי לא, לא נימא ליה. If you know he won't accept it, then it's no good, because then it's the same problem like we said before, you're giving him a bad name and it's not acceptable. And this concept of if he believed you, it has a halachah, we find it לגבי other dinim also. Mashal, it says when a woman comes let's say, and says that she was מזנה with somebody, and ממילא, אשת איש she's מזנה, she's she's asur to her husband. The din is we don't believe her. Don't believe her. I mean she's not נאמן, אין אדם משים עצמו רשע, you can't believe her. But the husband, also could he live with her? If the husband says, נאמנת עלי, I believe her, then he's not allowed to live with her. Why? Because he said, 'I al pi din there's no din of ne'emanut, because there's a דין אין אדם משים עצמו רשע, if a person says on himself something bad, we don't trust him.' And if he doesn't believe her, he's allowed to live with her? Yeah. Yeah? Yeah. Yeah. How do you say? If he doesn't believe her, he's losing? No, adrabah, he doesn't believe that she did such an aveirah. I hear what you're saying. I didn't say if he doesn't trust, I didn't I didn't say if he doesn't trust her. He just doesn't believe her. He says he thinks you make a joke. So if you don't think somebody is going to believe you about what you're going to say, Don't say it. you can't say it. That's really lashon hara, right? Yeah. Yeah, yeah, yeah. And that's difficult to know if a person's Okay, you don't know, but sometimes you can משער, this is something that they don't believe, yeah. And the re'ayah is that you shouldn't say is exactly like we said before, כי ההוא, like what we said before, טוביה חטא, the whole story that וכולי, the whole story from before, עד דנגדיה רב פפא, till the story רב פפא gave malkot to the עד, ואמר ליה, and he said to him, 'Wait, טוביה חטא וזיגוד מינגד? טוביה sinned and I'm getting malkot?' And the answer is yes, because you shouldn't have said it, because you're not believed, and a motzi shem ra you are, a bad name you're giving him, and that you're not allowed. There it's a little not so much a re'ayah, because there there's a reason why not to believe her, because of עיניה נתנה באיש אחר. But here, we don't have this reason. Yeah, but still, that was that was not that long. עיניה נתנה, that's a reason why we don't believe her stam. Without this עיניה נתנה, Yeah. you're more likely to believe. It says the shemu'ah? No, you're more likely to believe. Yeah, that's the reason is because we have the עיניה נתנה. reason, what would be? Without the עיניה נתנה, Yeah. No, because otherwise, why would she say it? Like there's like there's like a chazakah, why would a person say something on herself? So you have an answer why she would say it. But, so that's like a shtikel re'ayah that it's saying the truth, but not because a person is ne'eman. Because bichlal by other things, we say פלגינן דיבורא. When someone comes and says, פלוני רבעני לרצוני, someone comes to Beit Din and says that this other person did an aveirah with me willingly, I agreed to it, I'm part of the aveirah. הוא ואחר מצטרפין להורגו. He becomes an ed against the other guy, and there's another ed together with him, you kill the other guy. I he says, 'I'm part of it?' So we say divide it. Whatever when he says that that guy did an aveirah, we believe him like an ed. When he says, 'I participated ברצוני,' אין אדם משים עצמו רשע, we don't believe a person. It's the complete opposite of what happens in court, lehavdil, the civil court. Civil court if you confess, maybe they'll be lenient on your punishment, but confession is accepted. You confessed that you did, you stole. In halachah, money is different. Money למה לי לשקורי is only money? Huh? למה לי לשקורי is only money? I'm not talking about לשקורי. הודאת בעל דין כמאה עדים דמי is only by money, yeah. Yeah. Here we don't say Only by money we say הודאת בעל דין. But and even that, there's a big sheilah why. Ketzos. A big sheilah why should you believe the guy? If it's an עד, a person's not נאמן on himself. He brings the Mahari"v, the whole thing, the famous Mahari"v says that it's not נאמנות. We don't believe him. A guy says, 'I owe you a hundred dollars,' and the בית דין will say you have to pay, not because we believe you. Because it's it's like a a התחייבות חדשה. I have a right to be מחייב myself that I'm going to give you money. So it's a התחייבות חדשה. But it's not But Ketzos asks many קשיות on the on the Mahari"v, and he says, 'No.' He says that it's נאמנות. It's you gotta believe him. 'I, a person not believing themselves?' גזירת הכתוב. Torah says that you are believed in this case. Where's the גזירת הכתוב? The whole דין of מודה במקצת. The fact that the Torah made the דין of מודה במקצת, a סימן that half we believe and half he's denying. What do you mean believe? The whole any anything he says we don't believe? A סימן that the Torah said in this case you believe. A person tells somebody he does an aveirah, you're מודה that we don't believe him? Don't believe him. To have any punishment or anything, we don't believe him. Now, if the guy himself who knows he did it has to do teshuvah, that's what he's saying here. But as far as a בית דין is concerned, you don't believe. Because אין אדם משים עצמו רשע, you know. Because how to believe a person No, no, no. believe a person. On what basis, דיני ממונות is only על פי עדים? Of course, you have to believe him. דיני ממונות, the Torah said that a person is only, not believed on himself. Nisht far gut, nisht far shlecht. A person cannot, a person comes by and says, I'm a great tzadik, I did, you can't believe him. We

don't believe a person. A person cannot be an עד, he's the biggest קרוב. A קרוב is not נאמן. If a קרוב comes and says, this person is an עובד, nothing. אדם קרוב אצל עצמו. He's the biggest קרוב, he's the בעל דבר. So he can't be believed, I'll say it. Earlier you said, you said before, just to get it straight, that if a guy says he participated in this aveirah with this, חייב מיתה, this guy and another, him and another witness will be enough to To kill that guy. to kill the other guy. So, then that guy can say without witness that he also knows that this guy who just turned him in was part of it, because he's an accomplice. Oh, but then it's no further, it's too late now. But he can't, he can't say the same? They're both חייב מיתה. It would be both חייב מיתה because this is the guy that he's saying, I participated with him, and another עד says, yes, I know that he did it, too, also he knows that the first guys did it, so he's also calling himself out to be killed. If that guy says on him, and there's another guy, Yeah. Why not? Why wouldn't he, because that the third one who's who's No, but after בית דין knows that this guy is a בעל עבירה, he's not נאמן. Oh, no matter what he says? Right. So he says first, so it Yeah? Yeah. He's not killed yet. Just like if two עדים come and say something and some other two עדים come and say, this guy's a גזלן. Too bad, this guy is a גזלן, he can't be against other guy. An עד קידושין, you don't Even though he's already What? An עד קידושין? Somebody said I'm מחלל שבת, tell this, you have no problem taking his עדות. I would take him, for sure. לכולי עלמא. That's not the הלכה, הלכה says the עד is כשר, you know. We don't know if there's no עדים that he's a מחלל שבת. Don't know it. Yeah, yeah, know it. You know him. Es steht da... in a guy. Yeah. In a gentlem- and tell him when dad dies. I want him to finish. So, in in the הלכה he is נאמן, as long as we don't know that he's a מחלל שבת. I would never take him. Go to everybody else. Here's a situation where they're both potentially חייב מיתה. One guy has to say first, so he gets he he doesn't get Yeah. Yeah. Cuz he's not believed on himself and the בעל עבירה cannot... Can't kill him, yeah. זאגט די גמרא ווייטער, תנו רבנן: And the רבנן have learned, ג׳ חיין אינם חיים.

There are three people that their life is not a life. In other words, that that that the living is not not worth it, so to speak. אלו הן: הרחמנים. People who are overly רחמנות on somebody else. Cuz then you'll never you can't live like that, because everything that you'll see it'll drive you crazy, you'll always be nervous and אוי וויי, דאָס. הרתחנים. People who get angry very often, very fast. Every little thing will get you angry, מען קען נישט לעבן פֿון דאָס. ועניי הדעת. עניי הדעת is delicate. Delicate. People are very, very delicate or whatever you say, איסטניס, a person is very sensitive. So every little thing is going to bother you, so you can't live like anything or not even normal. אמר רב יוסף, Rav Yosef said, כולהו איתנהו בי. I have all three things. He says, I have too much רחמנות, and I get angry fast, and I'm a איסטניס. Who said that, Rav Yosef? Rav Yosef. Huh? Not a גשמיותדיקע life, but? This is talking about גשמיות, פשוט. If he's already getting nervous and you know.

תנו רבנן, and the Rabbanan have learned, שלשה אוהבים זה את זה. There are three people, three types of people that love each other. אלו הן: הגרים. Which makes sense. People who are lonely, people, so you always pick another person who's the same, so a גר always feels, you know, like a stranger, so he always sticks, he loves other גרים. עבדים, also for the same reason. והעורבים, these birds, these birds, עורבים. Crows. Crows, I guess for the same reason, I guess that that it's for themselves, and שלשה שונאים זה את זה, there are three that hate each other. הכלבים, the dogs, והתרנגולים, and the chickens, והחברים. חברים are the, okay, it depends מחלוקת Rashi Tosafot, פּרסים, not actually חברים, מחמת חבורים, they've they've Persians, they're they're terrible guys and much as they hate, Oh, those are the bunch of to hate the Yidden, the, right, the mafia. They hate other people, but between themselves, they have such politics and such things that it's it's it's even worse. Not חמורים, חבורים. They hear they hate each other, but all of them hate Israel. Yeah, that's true, that's exactly what it is. They hate the others, this חבורים were the terrible for Yidden, Oh. but still between themselves they hated each other. ויש אומרים אף הזונות. הזונות, why? Because each one takes away the other one's parnasah. ויש אומרים אף תלמידי חכמים שבבבל. תלמידי חכמים בבבל. גדולי? Huh? No, it's small תלמידי חכמים, the big תלמידי חכמים, they like that, huh. Ain't that an order? Ain't that an order? Well, the order is not so bad, so this is the last, least, the last one he said, I guess. Not that's worse, it's it's So

Mr. Hoffman, once was Rabbi Stern, here came into yeshiva once. He opens me a pasuk. I don't know what was then, some kind of politics between guy, the Rabbanim. So he says that if you have a she'eilah, the pasuk said you should go to the סנהדרין, חכמים, שעל פיהם יהיה כל ריב וכל נגע. He showed me, על פיהם יהיה כל ריב וכל נגע! All the arguments, all the machloket comes from them! The peshat on the pasuk means that through them you will solve, resolve, all the arguments, but he said, \"Look, על פיהם יהיה כל ריב וכל נגע.\" Is there an example where when they insult each other in in the Gemara? By the זקנים? By which one? תלמידי חכמים, yeah. Also, yeah. They don't really mean it? No, because the Gemara says that והב בסופה, and even if they argue, but the bottom line is at the end of the day, they אוהבים זה את זה. אפילו even though lechatchilah they argue peshat, but it's only if The truth is, this happens only if you're l'shem shamayim. If you argue because, as the Gemara says a לשון, ריתחא דאורייתא, if it's the the Torah that's in you that gets you arguing and you're in A lot of times you see takeh people, היינט זעצט מען זיך נישט אזוי, but you see people, two chaverim learning, מען שרייט אויף אים, screaming, \"You don't know what you're talking about, you're a meshugener, you're this.\" Because I don't see it lately, I don't see מען שרייט נישט. מען שרייט נישט. נישט אזוי. You name it, געקאכט דאך נישט מער. I didn't see a long time that it was all shouting and screaming, because they even have a I saw there's a painting, it's a famous painting that sell picture all over, as you see a guy sitting and learning, and one guy's making like this to this guy, like this, and they מען שלוגט זיך און מען קריגט זיך. You saw the picture? It's a famous picture. That's how they used to learn, they used to argue. Now Because it mattered. Yeah, yeah, they really meant it. They couldn't And not only that. If someone said a peshat that to my mind was akum, it's crooked, you couldn't take it. The guy couldn't take it. Now we could take, it doesn't matter. It's kasher, kasher. וואס איז שייך, it doesn't matter. Anyway, okay. Maybe now people hold a grudge better? Huh? Maybe now people hold a grudge better. That's That's true. That's the worst part. I'm holding a deep-seated grudge. But when you have a grudge in your mind, that's what. I think because they're learning Chassidus, and they understand there are different ways to look at things, so they don't fight. Chabadniks also don't argue so much either. No, no, because I'm talking about I'm talking about here. If you go to 770 That's 770! Whatever.