Anyway, getting back here, Avraham Avinu was a זקן ויושב בישיבה, it says of אברהם, זקן בא בימים. Yitzchak Avinu was זקן ויושב בישיבה, he's full in ישיבה, שנאמר, ויהי כי זקן יצחק, it says the word זקן by יצחק. Yaakov Avinu was זקן ויושב בישיבה, Yaakov Avinu was in ישיבה, שנאמר, it says, ועיני ישראל כבדו מזוקן. Every time it says of one זקן, זקן means really not old, I mean it means old also, but it means זקן, זה שקנה חכמה. אליעזר עבד אברהם זקן ויושב בישיבה הוה. Eliezer, the עבד of Avraham, was also learning in ישיבה, שנאמר, ויאמר אברהם אל עבדו זקן ביתו. He told his עבד, the זקן, the זקן of his house, המושל בכל אשר לו, which controlled everything of Avraham. What does that mean controlled? אמר רבי אלעזר, שמושל בתורת רבו. He controlled, in other words he ruled, he was בקי in the Torah of his רבי. And when the פסוק says, הוא דמשק אליעזר, what does דמשק אליעזר mean? אמר רבי אלעזר, שדולה ומשקה מתורת רבו לאחרים, that he would pull and give the Torah of his רבי to others. I

always told the story which Rav Yoel, I don't know if I ever told him this part, Rav Yoel the Rebbe's חוזר, so Rav Yoel told me that the Rebbe once first spoke about the ענין of going over the קו התאריך. If you go over the international date line during Sefirah, you have to count your own Sefirah and then you have your own Shavuos. And that was the Rebbe spoke about it תשי״ט I think. A few years later, he says Shavuos came out on Sunday, Sunday and Monday, so Erev Shavuot was Shabbos. So he had a guest, someone, he asked like a guest for Shabbos and Yom Tov, so three days, yes. So Friday night they were sitting by the meal, Kiddush, they ate, and during the meal, the guy was telling him that he's came came from Australia. He happened to be in Eretz Yisrael, the guest, and he it was one day יום טוב בכלל, and he came from Australia. So Rabbi Yoel tells me, so he made the cheshbon, according to what the Rebbe spoke last time, today is his Erev, but by us is Erev Shavuot, by him it's Yom Tov, which for שבת ערב שבועות. Could you say that again? Sorry, what year was that? This was קביעות. First the Rebbe spoke תשי״ט, but this was already a few years later. So he says, he told the guy, according to the Rebbe's pesak, today night is Yom Tov, so first of all you have to daven Shemoneh Esrei over, because you davened Shabbos Shemoneh Esrei and it's for Yom Tov for you. Second of all, you got to make Kiddush over. And you don't got to rebuild the meal over because it wasn't you weren't yotzei the Yom Tov, anyway, that's a joke. Anyway, the next That Friday he was maskim to it right away, right? So he was maskim to everything. The next day he went over to the Rebbe. They waited by the door when the Rebbe came out anyway, and he asked the Rebbe, and the Rebbe said, \"Yeah, today is Shavuot.\" So he asked the Rebbe that, but לפועל according to the month, it was not ו׳ סיון, it's ה׳ סיון, but it doesn't matter, Shavuot doesn't depend on the month, Shavuot depends on fifty days from Sefirah, so by him it's fifty Sefirah. But לפועל, Alter Rebbe's Shulchan Aruch paskens that if those years when Shavuot could come out ה׳, ו׳, or ז׳, depends if ניסן and אייר were מלא, חסר. Sometimes it came out on ה׳, so the Alter Rebbe says if it came out on ה׳ or ז׳, you didn't say זמן מתן תורתנו. You would daven, those who daven say יום חג השבועות הזה, but they wouldn't say זמן מתן תורתנו because it wasn't the day of מתן תורה, מתן תורה was ו׳. So he

asked the Rebbe, should he say in שמונה עשרה זמן מתן תורתנו because it's ה׳? Now, the Rebbe didn't want to answer, didn't answer. Because the siddur is different than the Shulchan Aruch of course. No, no, no, the siddur doesn't speak about it. So he didn't answer, so he wanted to know. So Rav Yoel tells me he like asked again. So again the Rebbe, you know, terutz, whatever, he didn't want to answer. So he pressured, he asked a third time, and when he asked a third time, and the Rebbe says, \"Yeah, he shouldn't say. He shouldn't say, because it's ה׳, he shouldn't say.\" This is this, what happened then, and that's it. A few months later, like that, he was thinking about, he says it started bothering him, the chutzpah, not chutzpah, but that he had to pressure the Rebbe, like he's pressuring him, the Rebbe didn't want to answer, and he asked again, and he asked again. So okay, he got an answer, but it's bothering him. So יו״ד שבט, I think it was that יו״ד שבט, by a farbrengen, in between the sichos, you know, he says he doesn't know why, but his mind wandered away, you know, like, so this came to his mind and he started thinking in his mind, Rav Yoel, he told me this, started thinking in his mind, why did he have to do that? He doesn't know why it came, but it was something that really was bothering him. But then he thought to himself, but maybe he didn't do wrong because he's the chozer, and he used to write the sichos, so maybe it's going to be noga to write what the Rebbe's psak, so he asked it, not for himself, he asked it pashut noga to know. Oh, Rav Yoel was the one that can put pressure? Yeah, Rav Yoel pressured him. No, no, Rav Yoel was speaking to the Rebbe. Rav Yoel asked it and about, so he was thinking just like this. And you know the stage, you know, the Rebbe sat on the bimah, he's down, he's down here, so as he's just like thinking and they're singing the nigunim, someone gives him a knack, \"The Rebbe is calling you!\" So right away he jumped up, the

Rebbe gave him mashke, and the Rebbe said to him, \"ס'איז דאך פאר דולה ומשקה מתורת רבו.\" In other words, the Rebbe read his machshavot. And in the machshavah he was bothered, did he do the right thing or not, but he thought maybe I did the right thing because after all I take the Rebbe's Torah and I write it, so maybe it's noge'a. So as he's thinking, the guy calls that the Rebbe gave him mashke. לחיים, ביסט דאך פארט א דיילא, משקה מתורת רבו. Which means you, like it says here, you take the Rebbe's Torah and you give it to others. Oh, I see, he did the right thing. So the Rebbe like told him what you're doing, but you said as he's thinking those words, the Rebbe gave him. Okay, right there. But we learned we learned here in this place, we learned that sugya, we learned it with the rabbi, that sugya. He said that that Rabbi Yosi paskens that that the original Matan Torah was was בשבת. בשבת, yeah, but we don't pasken like that. We don't pasken like that? The Magen Avraham says we do, but the Alter Rebbe, I mean, the Magen Avraham says we do, the Alter Rebbe says we don't. The Magen Avraham says it what? That we do pasken it was ז'. Nafka mina, what do we pasken this? What's nafka mina lemaaseh? Yom Tov is Yom Tov. Nafka mina lemaaseh is נפקא מינה לגבי וסתות. The whole din of וסתות, how much he has to wait, is the whole reason why we wait went through that last time when we learned. We wait five days when a woman gets her period, five days? Why? Because you don't know, maybe she'll be פולטת שכבת זרע, and that is only good for six וסתות, six עונות, which is three days, and then we're so we're afraid, whatever. This is only according to Rabbi Yosi, because Rabbi Yosi, there was three days that they had to wait for Matan Torah. Why? Because they should be פולטת שכבת זרע. According to the Rabbanan, they only wait two days. So here we see clearly we pasken like Rabbi Yosi, that we have to wait three days. Well, it turns out to be four and it turns out to be five, but it's all based on this. So there's a big Reb Nechemya, Reb Nechemya's father says that even according to the Alter Rebbe, it comes out that we pasken that it was ז'. אבער דער רבי, that's not the פשט, דער רבי איז מכריע דעם אלטער רבי clearly אז ס'איז אויף ו'. And the emes is we say זמן מתן תורתנו because of ו'. But this I'm sure it's a huge machloket. It is, it is. This this guy, interesant, he kept Shabbos, Yom Tov, so if you're at least in in chutz la'aretz, so the second day, his second day was our first day. He kept one day Yom Tov! So Erev Yom Tov was his Yom Tov, the other two days Shavuos was by him not Yom Tov. Now this this is a big controversy. This is something of the Rebbe's chiddush, and the other rabbanim, you know, questioned it, and it's but not that it makes a big difference, but Blumenkrantz in his book Rabbi Blumenkrantz? Blumenkrantz with the with the Pesach book. Yeah, he paskens like the Rebbe, he paskens like the Rebbe. He says that if you cross the dateline, you have to keep your own Shavuos. Shavuos is not what everyone He doesn't even bring the Rebbe. I mean, I'm sure he knew, otherwise, but whatever, he brings that others others hold not like that. Anyway, okay, going back to the point of the Gemara.

אמר רב, Rav said, קיים אברהם אבינו כל התורה כולה. אברהם kept the whole תורה. Before, we're saying אברהם learned תורה, but here it says not only that, he did all the מצות, שנאמר, it says, עקב אשר שמע אברהם בקולי, because אברהם listened to my voice, means he listened to me. אמר ליה רב שימי בר חייא לרב, ואמרי לה רב חסדא לרב, how do you know it means he kept the תורה? ואימא שבע מצות! Maybe that means he did what the אייבערשטער wanted him to do, he was like kept the seven מצות. Says the גמרא, הא הוה נמי מילה, you can't say seven מצות, he had more than seven מצות, he had the מצוה of מילה. ואימא שבע מצות ומילה? Maybe that can means that the seven מצות and מילה? אמר ליה, so he said, אם כן, מצותי ותורותי למה לי? It said like this, he listened to my voice, and what did he do? מצותי ותורותי. What is that? If it's so that must be that he kept more. אמר אמר רבא ואיתימא רב אשי, קיים אברהם אבינו אפילו עירוב תבשילין. He kept, he wants to say not only the mitzvot d'oraita, but even the mitzvot derabbanan, even עירוב תבשילין. They give credit to Shlomo HaMelech for making that. Right! And other things which later they made. All the all the mitzvot derabbanan were made by בית שני, even later. Few were made before. But Avraham kept all the mitzvot that all the Chachamim would say, אפילו עירוב תבשילין, which is a small mitzvah. שנאמר ותורותי, אחת דברי תורה ואחת דברי סופרים. תורות is לשון רבים, two תורות. What kind of two תורות? Even the דברי סופרים he kept. So he read Megillah? Huh? נר חנוכה, for sure. He read Megillah? Yeah, he read the Megillah on Purim. Avraham kept one day Yom Tov? Huh? Avraham would keep one day Yom Tov. He kept one day Yom Tov. Don't brag! If he if he was living He lived in Eretz Yisrael. Eretz Yisrael. Huh? Eretz Yisrael, not But when he was in Mitzrayim, maybe he kept two days. So he didn't have an עירוב תבשילין. You could have an עירוב תבשילין even on one day. In Israel? Sure, if it's Friday, it's Yom Tov is Friday. Yeah, when Yom Tov is Friday, then you can have an עירוב תבשילין. There's one thing he didn't I think maybe Pesach is the only There's one thing it was impossible for him to keep. What? There's one thing it was impossible for him to keep. Esther was gozer a ta'anit on Pesach, so did he have to eat Pesach? So we don't keep that either. Nobody had that. We don't fast on Pesach. No, he only kept the mitzvot, he didn't keep things that happened. He kept the mitzvot. Did he fast on תענית תשעה באב. Yeah. I don't know if he In Zohar it says that it wasn't all כפשוטו. משל, זוהר says that the tefillin that he put on was not פשוטע תפילין. When he made the מקלות, the sticks there to get by the That was Yaakov. By Yaakov that was the tefillin. That was the same המשכה as tefillin. So he did it ברוחניות. That's על פי זוהר. So he did it ברוחניות. So all ברוחניות. In other words, he kept it all, but not בגשמיות. But לפועל, but לפועל, the מצות מילה was the only one that he kept בגשמיות, and the שבע מצות, yeah? Huh? According to the way it says in the Zohar. But if you learn without the Zohar, פשוט פשט, he did all the מצוות. משל, מצות. Says he baked מצות, מצות אפו. Lot baked it. Even Lot baked made מצות כפשוטו. Doesn't mean he gave him רוחניותדיקע מצות. How is he celebrating events that hasn't that hasn't occurred? Huh? He's celebrating events that haven't occurred. Yeah, he did. Why didn't he keep Yoreh Deah? He did keep he did keep Pesach.

First of all, is a גוי מחוייב? There was no Yoreh Deah. If he wasn't, before the Torah, he wasn't מחוייב בכיבוד אב. But Rashi says that he left, that it says that that Terach died even though he didn't, no one should complain that he didn't keep כיבוד אב. מחוייב to keep כיבוד אב, wasn't מחוייב. And he says וכולי. So why does Dama ben Netina keep כיבוד אב if if he wasn't מחוייב? Yeah, that's a good kashya. And we praise him. And the Gemara praises him, is a goy Is a goy mechuyav? He's a ger to keep his kibbud av on his father? Says miderabbanan he is. ולא יאמרו, says, came from a קדושה חמורה לקדושה קלה, says, he's mechuyav miderabbanan. But is a goy is a is a is a goy bichlal mechuyav? It's not under the שבע מצוות. So, there two two ענינים here. One pshat is the Ramban learns that kibbud av any mitzvah that falls into the גדר of Shabbos that it's for the civilization of the world, a goy is mechuyav. Because of that, we know that there are goyim are We say שבע מצוות, it's not seven. It's, I think, 45. They're called the שבע מצוות and the סעיפים and the סניפים. These are all סניפים, branches of the seven. Seven are the main one, but there are others. But kibbud av, because it's part of civilization, so therefore a goy is mechuyav, but not as a separate mitzvah. Where does it include it? So, the Ramban learns it's included in דינים. One of the שבע מצוות, the seventh one of the חשבון, is to keep courts, to have a judicial system. So, the Ramban says this is not only a judicial system, this includes all kinds of things that have to do with with civilization. משל צדקה, they're mechuyav in tzedakah? Well, so if not mechuyav in tzedakah, why do they complain to Sedom? Sedom didn't do tzedakah at all. Sedom made an aveirah to give tzedakah. Good. So So that So They said that's an aveirah. In other words, that's extreme, and that's against civilization, so that's why they're Yeah. Huh? That's not what the pasuk says. The pasuk in Nach