Good luck. שכח, davenen. Thank you, thank you very much. אמר רב יהודה, רב יהודה said, מעשה בארטבן אחד, story with this one guy called ארטבן, שהיה בודק מזוזות בשוק העליון של צפורי. He was bodek mezuzot, he checked mezuzot on the top Tzippori, we always know there was a שוק העליון, שוק התחתון, there was one street, there was a higher street. Somewhere in the north or the south, whatever it's called. Huh? The north part of it, the south part of it, or whatever it is, I mean... Tzippori, I don't know. Give one honorific claim. יוד. ומצאו קסדר אחד, and an officer, a government officer met him, and was upset, I guess they weren't allowed to do this, ונטל הימנו אלף זוז. He gave him a קנס of a 1,000 זוז. פרעג די גמרא: והאמר רבי אלעזר: שלוחי מצוה אינן ניזוקין, that שלוחי מצוה, a shaliach of a mitzvah is not doesn't get hurt, and here he was doing a mitzvah, how is he hurt? The Gemara answers: היכא דקביע היזקא שאני. If it's a place where it's very common for it for damage to happen, there you should be careful even if you do a mitzvah. דכתיב, it says, ויאמר שמואל: איך אלך ושמע שאול והרגני? Shmuel said, the Eibershter sent Shmuel to Shaul, he said, \"How can I go there? He's going to kill me.\" Wait a minute, the Eibershter is sending you, so it's שלוחי מצוה, he's not ניזוק! But if it's שכיח היזקא, if it's קביע היזקא, then it is. So was he forced to, you know, do that, to check the mezuzah? Yeah, it must have been a place over there that the government was against it and he should be careful, and since it was common, so therefore the שלוחי מצוה didn't help. Then the Gemara goes on another thing.

תניא אידך, it says in a beraita: Like שדים with two people. Huh? Like שדים with two people. Two people should protect, but if it's common that they're there, it doesn't. Yeah, yeah. Yeah. מזיקים and שדים are the same thing, right? בית הכנסת ובית השותפין, in a shul and a house of partners, ובית האשה, What's a house of partners? A house that belongs to partners. And a house that belongs to a woman, to the wife, because those days they used to have separate houses for the women, מיטמאי בנגעים, that if it gets a נגע, it has the din of a נגע. It's מטמא. So the Gemara says: פשיטא, I mean, why would you think that if it's a shul not or a שותף? The Gemara answers: מהו דתימא, I would have thought, because when it talks about a house having a נגע, the pasuk says: ובא אשר לו הבית. That it says that they call the kohen, and the one that the house is his should come. So we thought to דארשן, maybe לו ולא לה, says him, not her! So if it's a house of a woman, not! לו ולא להם, to him and not to them, if it belongs to partners, maybe not! Same thing with a shul, belongs to public. קא משמע לן, that's why the ברייתא had to tell us, no, it does have נגעים. And then the Gemara says, why? ואימא הכי נמי, why why? Why don't we make that דרש? The Gemara answers: because אמר קרא, there's another pasuk that says, בבית ארץ אחזתכם, any house that's in the land of your inheritance, any house can get some נגע, so obviously it includes these also. אלא לו למה לי? So why does it say לו, his? So that means to teach you: למי שיחד ביתו לו. Who gets a נגע? Someone who keeps the house for himself, שאינו רוצה להשאיל כלים, doesn't want to lend out any of his furniture, any of his כלים that he has, ואומר, and he says, שאין לו, הקדוש ברוך הוא, שאין לו, and he says he doesn't have. Some guy who you come to him and you ask him to give you, lend something, he always says, \"I don't have.\" What does the Eibershter do?

הקדוש ברוך הוא מפרסמו, the Eibershter publicizes it. כשמפנה את ביתו, it says you have to take everything out. Before the kohen gives the verdict, he has to take everything out. So then what happens? Everyone could see what you have! You claimed you don't have this and this, now everyone sees. So this comes to teach you: פרט למשאיל כלים לאחרים. This comes to exclude that if you are a person who does lend out your כלים, you will not get a נגע. So it's not a din that it has to be yours and not hers or yours and not theirs. The word \"yours\" means Why would you be so lenient in the fact that you had to take all your belongings out before the kohen came and gave decided what it is? Because if the kohen said tamei, then everything inside becomes tamei. Why are they so lenient in that? Why lenient? It was tamei before. It wasn't tamei. As long as the kohen doesn't say, it doesn't Even if it has all the qualities of tumah, as long as the kohen doesn't say tamei, it's not tamei. That's the din of נגעים. When you tear down the house, aren't they finding the hidden gold? That's also, yeah. That's that's a difference there. They find There's a place once it says it's a it's a kelalah, one place it's a The Gemara says in other places it comes as a punishment for for for לשון הרע, there's a Here is tzaraat. It's the same thing, tzaraat. For being a miser, for being a miser, for not giving tzedakah. You're stuck here, here it's not for lending, so... It saved the roof. The walls had Okay, how you break the wall and you get money. The walls. That's what he's saying. That's one thing it says. Yeah, it's one place it says that that's a maalah, in another place it says a chesaron.

There is a sichah, the Rebbe explains it, Both extremes work together. You know in Israel when we had the war in Lebanon, yeah? So somebody come to to to Tveryah, and a woman and she look and she saw the fence around, you know, still broken like they left it. So she call her father and he come there and she, listen, I I can build you a new one, but let me break this one. And they found all the gold that they left. Yeah. From that time. From that time, you know, it was like years, maybe 20-30 years before they put the money and nobody break the broken wall. Oh, they didn't manage to find it. They didn't find it. It's like this guy with the $98,000. Yeah. Did you hear it? But, I think New Haven. New Haven, yeah, New Haven. Like, how you say, it's normal? It was a guy that bought a desk. I know, but Hakadosh Baruch Hu and gave So he gave it back. I don't know. Ah, he think it's normal to give it back? More than normal to give it back. I don't think so. You don't think normal to give it back? Yeah. You go to jail if you don't. Listen, listen, who say it belongs to the original? She said she forgot because it was, and Hashem make this that so he can break it. If someone buy got a $25,000 car and you steal the car, you steal the car. That's something else. That they can tell. No, I'm not I'm not saying I'm not saying the other. No, but the thing is that's their There the banks know they'll catch a mistake, but here who knows? I'm not saying he shouldn't give it back. I'm just saying it's Nobody knows. Nobody knows. A goy though, by a goy though. A goy though. It says A goy, that you for sure have to. Also, could be if it's meya'esh, maybe not. I know, she forgot, she forgot about it. Could be meya'esh. No, by by a goy you don't have to you don't have to give, but it says if it makes a kiddush Hashem. Yeah, yeah, yeah. Noah Greenberg. The kiddush Hashem is Yeah. Gemara tells There's a halachah explicitly in Gemara that you don't have to give back to a goy, but if it's going to make a kiddush Hashem, you have to give back. 90,000? 90,000 people. Yeah? On the first hour that this was up, that the picture was, 90,000 people clicked it on. And then the next day, would have 300,000. Who? This guy with the spark. Yeah. The Lubavitch, the Lubavitch kids deliver too. Used to live here in Miami? The Lubavitch in Montreal. Really? Wow. Okay, so look at the גמרא ווייטער. תניא, it says in a beraita: מה היה בחלקו של יהודה? We know that יהודה had part of Yerushalayim, and Binyamin had part of Jerusalem. Now, what was in Yehuda's share? הר הבית, the mountain of the בית המקדש, the לשכות, the rooms, the עזרה. מה היה בחלקו של בנימין? What was part of Binyamin? The אולם, and the היכל. That's the building, the front part of the building, the second part of the building. בית קדש הקדשים, the קדש הקדשים. ורצועה היתה יוצאה מחלקו של יהודה ונכנסת לחלקו של בנימין, and there was like a strip that came from from from Yehuda into בנימין, ובה היה מזבח בנוי, and there where the מזבח was. In other words, it wasn't like straight, but here was Binyamin, here was Yehuda, but there's a little strip coming from Yehuda to Binyamin. Really Binyamin was here, this little piece not, and that's where the מזבח was. ובנימין הצדיק היה מצטער עליה. Binyamin Hatzadik felt bad. It could have been in his share. Why you have to such a shtikel? לבלעה בכל יום, and he wanted to swallow it in, שנאמר, חופף עליו כל היום. He was hovering, trying to get it, and because he really wanted it, לפיכך זכה בנימין הצדיק, בנימין הצדיק was זוכה, ונעשה אושפיזיכן לגבורה. He became the the host to the Aibershter, which means the קדש הקדשים, where the ארון was, was by him. שנאמר I don't know. I know how it came to pass. On the goral. Yeah, but. On what? How does the goral How does the goral do such a thing? Maybe it did? I don't know, maybe it did. That part I don't know. I don't know how it worked. שנאמר, ובין כתפיו שכן, that it's between his shoulders. So between there is the מזבח. But then the other דעה holds,

האי תנא סבר ירושלים לא נתחלקה לשבטים. But the other תנא says, this whole thing is not so. Jerusalem did not belong to any שבטים. Jerusalem was an international capital. It belonged to all the שבטים. So you can't say this ma'aseh with Binyamin and Yehudah. What's his proof for this? What, that ירושלים לא נתחלקה לשבטים? What is his proof for the other thing, I mean? How do you know that Yehudah, Binyamin, that's Kabbalah we have. It's all Kabbalah. Yeah. Zogt די Mishnah, it talks about the Kohen Gadol: מסרו לו זקנים מזקני בית דין They would give him elders of the elders of the בית דין, וקורין לפניו בסדר היום, and they would read for him, and they would read the parashah of the Chumash that deals with Yom Kippur. ואומרים לו, they'd say to him like this: אישי כהן גדול. אישי is an expression like your honor, your honor the כהן גדול, קרא אתה בפיך. See, he had to read it the next day in the בית המקדש, and they would, \"Come practice, read it yourself.\" שמא שכחת, maybe you forgot. ושמא לא למדת, maybe you didn't learn. Okay. Then it says, ערב יום כיפור בשחרית, ערב יום כיפור in the morning, מעמידין אותו בשערי המזרח, they would put him by the gate of מזרח, ומעבירין לפניו, and they would pass by him, פרים ואילים וכבשים, bulls, rams, sheep, כדי שיהא מכיר ורגיל בעבודה, he should recognize them, that tomorrow when he'll have to take this korban and that korban, should practice, he shouldn't have to look what it is, he should recognize them. Okay. Then there's another thing: כל שבעת הימים, all the seven days before יום כיפור, which we learned he was separated, he was in isolation, לא היו מונעין ממנו מאכל ומשתה, they wouldn't hold back food, he could eat and drink as much as he wants. ערב יום כיפור עם חשיכה, ערב יום כיפור as soon as it got ערב יום כיפור, לא היו מניחין אותו לאכול הרבה, they wouldn't let him eat a lot. שהמאכל מביא את השינה, eating makes you sleep, and they didn't want him to fall asleep at all, because if you fall asleep, he might become a בעל קרי. Huh? He's the only one who didn't eat like it was, you know, when you eat, eat so much. Right, to eat a lot, but he ate less, yeah yeah, exactly. This is on the the tenth? The ninth. ערב יום כיפור, everyone knows the ninth. The whole day, the whole ערב יום כיפור. Or at the late afternoon? Like before, he did, but they're afraid the next day. Didn't he say the same kapitlech we say? No, they don't They let him eat, but not so much, just Said, Yom Kippur at night for to be careful for the בעל קרי. Yeah, well. No? Well, do we say it because of him, because of No, that's for the כוונות, it's nothing in the Gemara, it's nothing. No, but that was the reason. One of the reasons is that because it's Yeah, but that's the כוונות. That's true, they didn't want to become a בעל קרי, but this saying the kapitlech Tehillim, that's No, but we say this with Hashem's name. Certain כוונות, yeah. Yeah, with this idea that we shouldn't come to That's right. No, but who says that he did it? Oh, not him. He said the kapitlech? No, no, that he I said that! Oh, you said that. Right. I said that he shouldn't become a בעל קרי. Right. Then the Gemara asks: said in the Mishnah that they read He could have eaten. Oh, really? Says in the Mishnah that they made him They read for him, and they told him why, because, \"Try, read it yourself,\" they said, \"You might have forgotten maybe, maybe you didn't learn.\" So the Gemara asks like this: בשלמא שמא שכח, לחיי, we understand, maybe he forgot. אלא שלא למד, מי מוקמינן כי האי גוונא? What do you mean he didn't learn? How do you ever make a כהן גדול, an עם הארץ that didn't learn? דתניא, it says in a beraita: והכהן הגדול מאחיו, the כהן is bigger than his brothers, so we דארש, שיהא גדול מאחיו, he has to be bigger than the rest of the כהנים, בנוי, in beauty, ובכח, in strength, ובעושר, in riches, ובחכמה! אחרים אומרים, some say: מנין שאם אין לו שאחיו הכהנים מגדלים אותו? How do you know if he doesn't have a lot of money, the other כהנים have to give him money to make him richer? תלמוד לומר, and it says: והכהן הגדול מאחיו, the כהן is greater from his brothers. גדלהו משל אחיו, make him big from his brothers, take from the כהנים. But in the meantime, the kashya is, it says he has to be big בחכמה! And and he didn't know the chumash, couldn't read? Where was all this That means that he didn't learn! all the כהנים? Or or in עושר or in No, that's another thing. Has to be all. No, no, no, no. All four? What about the ones that bought that didn't have all this? Answered the Gemara: אמר רב יוסף, Rav Yosef said: לא קשיא, הא במקדש ראשון הא במקדש שני. One is the first בית המקדש, the second בית המקדש. דאמר רב אסי, Rav Asi said: תרקבא דדינרי, three קבין of דינרים עייל מרתא בת בייתוס לינאי מלכא, Marta bat Beitos gave to the king ינאי, דאוקמיה ליהושע בן גמלא בכהני רברבי, to make Yehoshua ben Gamla to the כהן גדול. So we see from here that they were in the second בית המקדש, they bought it, and they had no choice. Yes, he did. Yeah. We brought it before. Yeah.

Who who Is this individual, Yehoshua ben Gamla, was was a very Not the same. It's a different ben Gamla. Different. A totally different guy. That guy was a good guy. You see, we don't even call him Rabbi Yehoshua ben Gamla. What? It doesn't even say Rabbi Yehoshua ben Gamla. I see. Yehoshua ben Gamla. Yeah, he was The other one was called Yehoshua, the other was called ben Gamla. No, he's called Yehoshua ben Gamla. Also Yehoshua ben Gamla? Yeah. So is this the that they that they talked about that struggle in in Yanai's time? Yeah. I don't I don't think it's the same guy. And it wasn't the one that turned, what, That's Yochanan Kohen Gadol. Yochanan Kohen Gadol. It wasn't him? No. All right. No. Because he he went away, right? No, he was a צדוקי. 80 years Kohen Gadol and he became a צדוקי. And it wasn't during, he wasn't during Yanai? I don't know. You know what? He was. Some say Yanai was Yochanan. That was Yanai. Oh. I don't know if he became king or who, I forgot how they turned that. Yochanan Kohen Gadol? Yes, it does say he was. Here, Tosafot. Oh, yeah. So that that Yanai was a Kohen Gadol? Yeah, yeah, he was. No, not Yochanan, it just says Kohen Gadol, doesn't say Yochanan Kohen Gadol, but maybe I don't know, this is this is a Kohen Gadol stam stam. Yeah, yeah, never, yeah, that's right, so he wasn't Kohen Gadol, yeah, but I think so. But he was Kohen Gadol? Yeah, that's why. Changed his name. Yochanan Kohen Gadol was this guy? It was Yanai. No, there was stam a Yanai. Yanai is Yochanan Kohen Gadol, there's two shittot. There's one that's great, there's one that's The one that we stay in Chanukah, the one we talk about, Chanukah is a great, of course. There was another guy that after 80 years No, it's Yehoshua ben, Yehoshua ben, Yehoshua ben Gamla. Yehoshua ben Gamla. The names will chase each other. It's Yochanan Kohen Gadol, Yochanan Kohen Gadol. The one that become a צדוקי and they pelted him with the etrogim. What? The one they pelted with the etrogim. That was him? Yeah, that was Yanai, he was a rabble-rouser.