We're in נ\"ג here. ארבעה אין הדעת סובלתן, there are four people that a person it's very hard to take. Rashi says even more, they themselves later realize their mistake and they just like can't take themselves. ואלו הן, these are the four: דל גאה, somebody who's poor נ\"ג and he's arrogant. He has nothing, he has no מעלות, he's poor and poor means he's nothing, and he's a big בעל גאוה and he's very arrogant and he has a big ego. So, that's terrible. A guy at least has somewhat to be a בעל גאוה. It's still wrong, but a דל גאה? עשיר מכחש, a rich man, but he denies, he's a liar, he's he's that's terrible. זקן מנאף. But why is it worse for a עשיר to be a liar than somebody else to be a liar? He doesn't have to. See, another guy that there's a חילוק בין has money, he could He can afford to pay. He can afford to pay, he doesn't have to lie. That's how he got rich, he denied everything. זקן מנאף. Denies what? Denies what? Huh? מכחש means No, when he denies a loan, denies. A poor man denies a loan because he doesn't have the money. It's wrong, you're not allowed to do it, but we understand why he does it. Not that we we justify it, but we know why he's doing it. But a guy who has the money, why is he denying it for? זקן מנאף, an old man, but he commits adultery. So, he doesn't even have the taavah, and he still commits adultery. ופרנס המתגאה על הציבור בחינם, and a leader of a community who makes himself big and rules over the community for no reason. In other words, he does things which he doesn't have to. He shows his power and he really doesn't have to. ויש אומרים, some say, אף המגרש את אשתו פעם ראשונה ושניה ומחזירה, guy who divorced his wife once, twice, and then he takes her back. So, that's also something that that that makes no sense. You saw once that she's no good, you took her back, or you thought you'll make up, and then you took her a second time, you divorced her again, and then you're taking her back a third time? כאילו כלב שב על קיאו. Yeah, exactly, the same thing. This the second time. Once or twice, okay, but not Okay, well, the שניה he's only doing it ויש אומרים, some say, אף המגרש, the תנא קמא, now, the first opinion did not count this guy who divorces his wife twice and then takes her back. Only the others. Why didn't he count it? Because זימנין דכתובתה מרובה, sometimes there's a good reason for to do it. He has to pay a big כתובה and he can't afford it, so he decides to take her back. אי נמי שיש לו בנים ממנה, But only this only is when he took her back before he paid the כתובה. Yeah, obviously. Yeah, if he paid it already, then Or he has children from her. Well, he wants him to get He can divorce her and let it be divorced. He needs he sees he divorced, he sees his children need the mother, so he brought her back. So,

there is a reason sometimes. חמישה דברים ציוה כנען את בניו. Five things that כנען commanded or tell his children to do. Now, Rashi said it doesn't mean physically the the man כנען who was a son of חם told this to his children, but it means they behave in such a way, it's as if almost it's a צוואה, it's almost like it's a it's a command from their father. What did he The Ramban says כנען, he even says פוט ומצרים כוש וכנען, he says כנען is the oldest. Okay. Because he said he says they put him last because of what he did, but he really is the oldest one. That's why he Yeah, a feine sevara, nothing to do with the Gemara. Yeah, but I mean it's a it's a פלא פלאים. I just saw the Ramban. Okay. So, but the but the point is, if he would be the youngest one, Yeah. how could he be alive to do that right after the the מבול? Exactly. So, it makes a there's a point in what the Ramban is saying. The שאלה is how much after the מבול that happened? Because no matter what, it's hard to understand, because by the מבול, there was nobody else but these people, but his children. See, obviously, his children didn't have children, because otherwise they would have brought them to the teivah. Yeah. So, נעמיכע it was afilu if he was the oldest. So, the she'eilah is when did this happen on Noach when he drank? It happened right away, see? It's mashma right away, but it's not so pashut, because if the child was child was a year old, Anyway, but that's a discussion. Mashma that it was right away, because it said, \"Where did he get\" When he get right? Mashma right away, so how did he have a child? Where is the ערלה? Especially according to the shita that he was What I'm saying, you're saying because he's the oldest, even if he's the oldest, it's not clear how did it happen, if we hold it happened right away. Okay, so five things that the כנענים behave, and he told them to do it. Means אהבו זה את זה, love each other, which means that's for the ma'alah that they are very good to each other. אהבו את הגזל, love to steal, in other words, they steal a lot. אהבו את הזימה, love adultery. שנאו את אדוניכם, if you work for somebody, you're under, hate your master. ואל תדברו אמת, and don't tell the truth. Like a tzava'ah, you should always lie. Some people have that philosophy. \"If I could say the lie, why should I say the truth?\" Usually, we reverse it: If I could say the truth, say the truth. If I can't say the truth, okay, you lie. A person lies, which is wrong, but some people are the opposite. Lechatchilah, why should I say the truth? I could lie. Ta'avah, it's like a ta'avah, they want it. Ta'avah, yeah, but why is that ta'avah? What is the what's the ta'avah here to Just some people like to lie, and so כנענית? כנענית? כנענים, the כנענים, like that, yeah. So they told them they should, never say the truth. Certain things by Yidden it's known, they think a joke. There was once a guy, Europe before the war, and he had a kid. So he asked his friend in the, in the birth certificate, what should I write? Should I write older than he is? If they take him to the army earlier. That's no good, they'll draft him. Should I write later, then I'll miss out some things that I get from this. So which one should I do? So he says, you know what? Write the truth. Says, Azoy a chochmah hob ich gornisht gekhapt alein. That I never thought of! It was always known that you have, for the government in those days you had to lie. You couldn't, they said, \"What if you write the truth?\" \"Oh boy, that I never thought of!\" And this is a different story. The best swindle, ah? Huh? Sometimes the emet is the best swindle. That's the best in the Yiddish expression, Der bester lign iz der emes. Isn't it good? Why do people lie? Because of these things, no, you to be afraid later they'll take him to the draft, they won't get, they'll take him, yeah. All the goyim are all full of crookedness. No, but in this case, there was a need for it, I mean, then.

ששה דברים נאמרו בסוס, there are six things said by a horse: אוהב את הזנות, loves adultery; אוהב המלחמה, loves war; רוחו גסה עליו, he's a big בעל גאוה, he has a big ego; מואס שינה, doesn't like to sleep; ואוכל הרבה, eats a lot; ומוציא קימעה, gives out very little; ומהלך על צידי הדרכים, and goes on the sides of the street. יש אומרים, some say, אף מבקש להרוג בעליו במלחמה, he likes to, he would like to kill his master, the guy who's riding him during a war, he'd like to kill him. How do we know this? Chachamim knew. In gashmiyut, I mean, in ruchniyut, but in gashmiyut you could say they saw so many things and they analyzed it and they came to this understanding. Why חכמים מוסיף קימעה? How his body works. No, yeah, they didn't, I'm not saying it's a chesaron, just saying it's the fact. שבעה, קרויין מנודין לשמים, there are seven people who are like, in cherem, like excommunicated לגבי השם. אלו הן, these are the seven: מי שאין לו אשה, a person does not marry, doesn't have a wife; ומי שיש לו אשה ואין לו בנים, ואינו מגרשה, so a person has a wife, but doesn't have children, and doesn't divorce her. Because according to the original din, if ten years you didn't have any children, you have to divorce her. How come I don't understand why they have to divorce her, like say why didn't marry a second one? Could marry two wives, the Gemara is... No, the Gemara, I'm talking about the Gemara. חרם דרבינו גרשום. I don't know, facts is it wasn't, it wasn't common, it wasn't recommended. As much as it was allowed, even the Gemara's time wasn't recommended to marry two wives. In gashmiyut you know what happened, yeah. Rabbeinu Gershom, yeah. Huh? That's nor, nor here nor there. It should have said, if you ten years and you didn't marry, and no children, marry a second wife. According to this... Whatever, that we don't care, marry, divorce or keep her. Why is the point divorce her? Why divorce your wife? Yeah. You know why? Hurt her. Like taking a second wife. Right, so I'm saying it seems like even in the Gemara's time it wasn't recommended to take two wives, even though you're allowed to. In the Gemara's time, everybody... Tosafot says that he doesn't want to have children. That's something else. That that has nothing to do with not before. I'm saying, I'm thinking of the din that it says if you don't have children for ten years, you should divorce your wife and marry another one to have children. So I'm saying the main point should have said, if you don't have children for ten years, you must marry a second wife. Now if you want if you feel it's not good to have the first, so divorce her, don't divorce her. That's not the noge'a, the ikar is that you should have children, which you have to have another wife. Mashma that it's only lechatchilah you should not, it's not recommended, even in the Gemara's time. Isn't there a Gemara somewhere or something that you're not allowed to marry a woman who lechatchilah can't have children? No. No such thing? No. You're allowed to. An older couple, they can't make get married? I'm saying it is. It says if you don't have children, yeah, if you don't have children... If you, no, if you're not mekayem the mitzvah of פריה ורביה, you can't marry one doesn't can't have children, you got to marry one who has children. But to marry two wives, marry one that could marry, have children, one without. How can he leave the one? You could live, yeah, you could live. So why so why the mashma that you shouldn't do it? No, mashma here, you see, if you didn't marry another wife, you got to divorce your first one. That's what you got to do, it said, that's what it seems. So it seems like, because what's the, what's the name of the relationship between two wives? Is it, is it a brother, a sister, a cousin? It's צרה! The name in Gemara is צרה! Because to have two wives is a צרה! And we even learned the Gemara before, if you have, if you have a wife and you want to marry a second one, marry two, don't marry another one. Because, we learned that in Gemara before, why? Because if you're going to marry two, they'll plot against you, but if you have a third, there'll be one of, one of them that's going to the master, going to come to you and tell you all their plans. That the Gemara didn't say. So it's, al kol panim, it seems like from the Gemara that even in the time of the גמרא, חרם דרבינו גרשום, never was, but even in the Gemara's time everyone was allowed to marry two wives, it wasn't recommended, it's not, it's not. Where do we find in the גמרא תנאים or אמוראים had two wives? Okay, cannot, but usually we know this was Beruriah was the wife of of רבי מאיר and she Where does it say he had two wives? Maybe they're not mentioned. They were concu- they were concubines. Like Solomon, they were only there for legal reasons. No, it's not, I'm just saying. Anyway, so there's the מנודי שמים is someone who doesn't have a wife, someone doesn't have children and doesn't marry, doesn't divorce her, meaning marry another one. ומי שיש לו בנים ואינם מגדלם לתלמוד תורה, someone has children, but he doesn't raise them to learning Torah, doesn't raise them properly. מי שאין לו תפילין בראשו, someone who doesn't wear תפילין, ובזרועו, in his hand, tefillin in his head and his hand. Someone who doesn't have ציצית בבגדו, doesn't wear tzitzit, or he doesn't have a מזוזה בפתחו, doesn't have a mezuzah in his door. And also מונע מנעולים מרגליו, someone doesn't wear shoes, the olam doesn't like. יש אומרים, some say אף מי שאינו מיסב בחבורה של מצוה, that if you have a סעודת מצוה and you don't join. So if you have a farbrengen and you don't come. Farbrengen is a סעודת מצוה? Avadai. Vi andersh? Vi andersh. Nu, כדאי. Nu, כדאי איז כדאי. Depends what they're giving to eat. Depends which mitzvah it is, giving to eat or not. If they're feeding a man, then it's worth it, yeah. Ah, then you take away, pay double for everything, yeah. אמר רבה בר בר חנה אמר רבי שמואל בר מרתא אמר רב משום רבי יוסי, Sorry for forgiving me, but points out to mention, and this the Tosafot is mentioning marrying a kohen, daughter of a כהן, תלמיד חכם. No, the Gemara says somewhere else, what's called what's called a סעודת מצוה. So the Gemara gives an example, סעודת מצוה is if you marry a בת תלמיד חכם. That's a stam as a a regular ch atun ah If you have an עם הארץ marrying an עם הארץ is not such a big סעודת מצוה. I mean the ch atun ah itself is, but it's not a It's not a סעודת מצוה? It is, it is, but the real סעודת חתונה don't go on Yeah, it does, it does, okay, but the real סעודת מצוה is when you have a תלמיד חכם. So this goes on. There's more. בת כהן, אדרבה. Okay. Of course. Or ברית מילה. Bris ברית מילה is a סעודת מצוה, yeah. Siyum masechta is a seudat mitzvah. Not a bar mitzvah. No. It says if you say divrei Torah, it says if you say divrei, in Shulchan Aruch, if you say divrei Torah it becomes a seudat mitzvah. Mainly the inyan of a seudah for a bar mitzvah is taken from the Zohar, taken from the Zohar. In the Zohar it says that Rabbi Shimon bar Yochai made a seudah for his son Rav Elazar at bar mitzvah similar to a חתונה. So from there we take it's a big inyan to make a seudah. Okay, but Rav Elazar ben Rabbi Shimon, for goodness' sake, Rav Elazar ben Rabbi Shimon. Not every boy is like Rav Elazar ben Rabbi Shimon. But still, כידוע Shulchan Aruch has brought down halachah, yeah. Not every father is Rabbi Shimon bar Yochai. Right, but I mean, you know. Also the tzitzit doesn't mean that you have to wear the garment in this in this lashon, right? If you have a garment and you don't wear it. If you don't wear If you have a garment of four corners and you wear it without tzitzit, that's asur. That's a issur. It's a עובר על עבירה. Here it doesn't say people who are doing a real direct issur. So it means that you're not wearing a tallit katan. Cuz the Rambam says based on the Gemara Menachot that even though tzitzit is not one of those mitzvot that you have to do, it's not like matzah that you have to eat on Pesach, you have to! Tzitzit you could not do the mitzvah. You can't wear four corners without tzitzit. Don't wear a בגד with four corners. Same with mezuzah. Who obliged you having a mezuzah? If you have a house, you have a mezuzah. You could be outside, you don't have to have a house. Nevertheless, the Gemara says that in a time when the Eibershter is angry for some reason at you, if you didn't wear tzitzit, he'll add that to his anger, בעידנא דריתחא. So the Rambam says because of that, af al pi that there's no it's not one of those mitzvot that's חובת הגוף that you have to must do, nevertheless you should always wear בדוקא a בגד of ארבע כנפות, four corners, in order to put on tzitzit. But you notice the Eibershter is always angry. But he's talking about where he didn't have a chiyuv. Right, it seems like it, otherwise tefillin. Tefillin is also be'etzem is no חיוב, על פי עצם. It's a different type of chiyuv. Tefillin is like a you have to wear a whole day. It's not that there's a you have to The whole inyan of wearing once a day is not even clear. Where is the מקור that you have to wear tefillin once a day? Put on tefillin every day, where does it say? It's always a chiyuv. Yeah, but where does it say every day? It says bichlal you have to wear tefillin 24 12 hours a day, you have to wear the whole day. So it's mostly they took it off and they said we shouldn't wear because not גוף נקי, so you put on to davenen. So it's not And also when it came to tefillin here could be mashma in a case Every day, where does it say that? Where is that you put on tefillin every day? כל ימי חייך. Yeah, you have to always, not every day, always. The whole day! So it's not just That's why if you put them once a year you're mekayem. But where? But you have to wear But you have to wear it full-time. And the חכמים took it off, and they figured Why? Because we're not with גוף נקי, we can't, so they said you put it on to davenen. Where is the real It's not pashut, and mefarshim talk about it.

Where is the מקור that it's a mitzvah to wear tefillin every day? Okay, the mitzvah is to wear it always, not every day, the whole day. Which means why not at night, so Right, so you have to wear it whenever you can. So if he doesn't put on, is it The שאלה if you're mevatel a מצות עשה, it's not, it's not clear. But anyway, it's mashma to me that we're talking a case where you didn't have to, but you should have, and Done what? done these mitzvot, and you didn't, u'mimeila you're menudeh. Because otherwise, מנודה לשמים, that's the problem? הא, you're over on an איסור, מבטל מצות עשה, you're over on an aveirah. אבל למעשה, like like a a boy who stops putting on tefillin is much more מסוכן, is his whole situation versus if he doesn't wear tzitzit sometimes. I know, I know, but we're not talking That's already a kid who really needs definitely Yeah, because the way it's eingeshtelt, and it comes out that that's such a there is such a thing that you have to wear every day, but s'iz a machloket. Okay. אמר רבה בר בר חנה אמר רב שמואל בר מרתא אמר רב משום רבי יוסי איש הוצל. All this the name of Rabbi Yosi the man from Hutzal. מניין שאין שואלין בכלדיים? How do you know that you can't ask

So Rashi says on this two peshatim. One peshat is כלדיים, בעלי אוב, you know it says in חומש אוב וידעוני, certain magicians, you can't ask them things. They're astrologers. שנאמר it says, It's Chaldeans. It's like not not astrologers. תמים תהיה עם ה' אלקיך. It says you should be straight with Hashem, which means don't think about what's going to be in the future. So Rashi says it's a hard peshat, the first peshat he said, it's pashut an aveirah, it's in the Torah, if you go to an אוב, חייב מיתה, I mean how could you say What do you mean מניין, how do we know? So Rashi says it doesn't mean that. I heard another peshat, it means those astrologers, and those astrology is not written clearly in the Torah that it's אסור. So that's what he asked, how do you know you can't go to them? Because it says תמים תהיה עם ה' אלקיך. What does תמים תהיה עם ה' אלקיך? Rashi in Chumash says you should be straight with השם, ואל תחקור אחר עתידות. Don't go to anybody to ask for the future, don't go find out even if they're See, the Rambam holds that they don't know what they're talking about, there's no such thing as astrology, there's no such thing, this is all bluff, it's all בבא מעשיות, שטותים. But all the mefarshim learn differently, that there is, they could know, and you're still not allowed to go to them. אברהם אבינו ידע? And that's the other one. That's part of those kashyot they asked. Avraham it says was an astrologer, and the Aibershter told him, He took him out החוצה, go away from your אצטגנינות. That with אצטגנינות, partly there were things, they just don't know 100%. Okay. Still a lie.

ומניין ליודע בחבירו שהוא גדול ממנו אפילו בדבר אחד שחייב לנהוג בו כבוד? How do you know if you have a friend but greater than you, knows more than you even one thing, you should give him respect? שנאמר it says, כל קבל די רוח יתירא ביה, that this person had a greater ruach was greater, this was on דניאל, ומלכא עשית לאקמותיה על כל מלכותא, so the מלך thought I should make him top of all the people in the מלכות. Why? Because he has a מעלה. So you see, he was giving him respect because he knew it, because he was greater. והיושבת על דם טוהר אסור לשמש. עד כמה? אמר רב עולא. אה? He wanted to respect Daniel because he knew Daniel was greater. He saw, he saw that he's greater. He learned something from him. What? He took him out from death. But there he needed him, because it's what's it called פותר חלום, he brought him here. He didn't bring him to to do anything for him. Later he asked him things. Okay. והיושבת על דם טוהר. This means like this. Okay, this doesn't apply nowadays because we don't do it. Ikar hadin, if a

person a woman had a baby, so for for a boy, seven days she's temeah, for a girl, 14 days. After that, she could go to the mikveh. By a boy, the next 44 days, even if she sees blood, she's tehorah. By a girl, 66 days afterwards. Maximum. דם טוהר. So the Gemara has two Is it a a different type of blood, the Gemara, that's Torah tells us it's not the same blood, and therefore it's mutar? Or it's a גזירת הכתוב, it's the same blood, but the Torah made it mutar? Afterwards, after those days, if she sees blood, she's temeah. So in those days, the chachamim said that when you finish the דם טוהר, you finish the days of taharah, there is one עונה, and the Gemara says how much is it, one a part of the day, or a day or night, that you're not allowed to have relations in order to make a separation between דם טוהר and later on, because if you're not going to do anything and it will continue, you'll feel, you know, yesterday she saw blood, two days ago she saw blood, and everything was fine, so maybe she'll continue. So so therefore, the Gemara says that the chachamim made you should not allow.

Nowadays it doesn't apply because even by דם טהרה, nowadays there's no such thing as being allowed to have relations during those 44 days or 66 days, and mimeila it makes no difference. Why'd you say 8 to 40? 8 to day 40, not 44? Why'd you say 44? It says 40. In the Gemara. No, it's 8 to 40. 15 to 80. 2 weeks. Yeah. 2 weeks, yeah, so the 15th, yeah, then then the next day the 15th till. That's 65 days, I guess, including. 66 days. It's called 66, so why the other is 44? And the other one is is 8 to 40, no? Seven. Seven, plus it would be 41. 33 is 40. 33. It's 40. It's 40. Oh, you said I thought you said 44. I think I said it. Okay.