אמן. Okay, we'll learn a little bit. Holding כ״ט. The beginning of כ״ט? Yeah. אמר רב נחמן, Rav Nachman says, זיארא דשמשא קשה משמשא. It means like this, when it's cloudy, when it's cloudy in the morning, so the heat, not in the morning, when it's cloudy the heat that comes from the sun is worse than if it's not cloudy. First glance, you would think it's the opposite. If it's cloudy, it blocks the sun. So, וסימנך, the siman is דנא דחלא. You have a a barrel of of vinegar and there's a very sharp smell, so you close it up very tightly so the smell shouldn't get out, shouldn't weaken. If it does push through somehow, then the smell is much stronger than it is if it'd be regular. Same thing here, the sun is there, but if you block the sun and the heat goes through, it's much worse. שברירי דשמשא קשה משמשא. שברירי means if if if there's a a like clouds, but there are spaces in between the clouds and there's like little holes where the sun could go through, that's worse than the sun itself. וסימנך דולפא. The siman is

when it drips. When it drips, it's harder to take than when you put yourself in the water. If you go completely immersed in water, it's one thing, but if it drips on you, same thing when the heat is there, it's one thing, but when it comes piece, you know, that's like a shower, that's harder. הרהורי עבירה קשו מעבירה. Things, thoughts about doing an aveirah is even harder than the aveirah itself. And it's talking about תאות נשים, it's about it's about taavah of woman. So that makes it it's it's Huh? It's worse. No, here this is not... Here it's talking about it affects your body. When you have הרהור עבירה, and if you do the aveirah, it doesn't affect you so much as you have the הרהור עבירה. וסימנך ריחא דביסרא, gives him ריחא דביסרא. Huh? No, that's a different, there's another pshat. הרהורי עבירה because it's machshavah, yeah, but that's not here... That's not the pshat pshat. הרהורי עבירה קשו מעבירה here means this, the ראיה is Yeah, yeah, here it's also worse than the performance, but here it's not... There we're talking worse, it affects the person more because it's in machshavah, this is maaseh, and here the vort is, it affects your body. In other words, you feel more upset, it feels more, you know, it's harder to take for the person than the aveirah itself. And he says a mashal. A mashal, the siman is ריחא דביסרא.

When the the smell, the smell of of meat. When you have meat that you're roasting, and the smell, it's when you eat it, you have the taavah. When you don't have it, you just have the smell and you can't and you don't have it, it it gets you upset more, the taavah is even stronger. The same thing here. The eitzah is tell him to stay away from it. So tell somebody to, yeah, people should מסיח דעת, and you should work on it, yeah, you should take your mind away. Talking about the That's talking about the תאות נשים, he's not talking about the food. That's an example, it's a siman to show that something like How could you say to have the taavah itself is one thing, you have the If you have the aveirah itself, but you have the taavah, so he says, here we see that sometimes the taavah affects even more than the aveirah, than the thing itself. Yeah. Yeah. Yeah, the same thing too. So what weak- what weak- The lashon of Rashi is להכחיש את בשרו יתר מגופו של מעשה.

What makes you weaker? Right, that's what he said. Yeah. No, it's also תאות נשים makes you weak also, it says, but it's a different story. Huh? תאות משיח is good, it's good, that's that's good, yeah. שילהי דקייטא קשו מקייטא. The end of the summer is harder than the summer itself. Because the whole summer heated up already, heated up the world and heated up your your body, so now even with a smaller heat, it makes you hotter. וסימנך, the siman is תנורא שגירא. A oven an oven that you heated up once, twice during the day, three times, the third later on at the end, you don't have to put in much wood and much fire to make it hot, because it already like absorbed the heat. Same thing at the end of the summer, ground is already full of absorbed heat, and you're you're full of heat, so now a little bit of heat is harder to take. אישתא דסיתוא קשיא מדקייטא. If you have fever, you have קדחת in the in the winter, it's harder than in the summer. Why? וסימנך, the siman is תנורא קרירא. When you have an oven that's cold, it takes a lot of things to make it hot. Since in the winter you're cold, so in order to get you really heat, you need really a lot. The fact that you have heat, you have fever, shows that it's really really pretty bad, because summer to get fever, a little bit, since it's hot anyway, so the to get fever is nisht, it doesn't show that you have so much that's your problem. In the wintertime to get fever, that means that you really got a problem.

מיגמר עתיקי קשיא מחדתא. To learn something that you once learned and you forgot, to learn old stuff, is harder than to learn something new. וסימנך, the siman is טינא בר טינא. You take cement, mix it with water, you can make bricks out of it. Take old bricks and grind them up and try to make cement out of that and make, that's harder. That doesn't work already, it doesn't work so good. Same thing, if something that you knew and you forgot, it's harder to Sometimes it's the other way around. Sometimes it says the other way. Yeah. Sometimes it says that anything that you learned already and then you forgot, then it's really easier. That's one of the reasons it says the malach teaches you the Torah in your mother's stomach, then makes you forget. What's the purpose of learning it to make you forget anyway? That later on you already remind yourself, oh, like I just learned, this is what I learned, so it's easier to remember. So, it must be that there are two angles to it. There is one pshat that there are two different types of learning. If you learn it halfway and you don't learn it b'shleimut and then you forget it, then to relearn it, so it's much harder Now, that's connect this this what we're saying. There is connected to when it says שבשתא כיוון דעל על, that's that's that's what it says. שבשתא, if you make a mistake and you get used to the mistake, to צו פאדרייען צוריק is very hard. It's not just the learning. Yeah, yeah, that's שבשתא דעל. So therefore, if you had knew it and you didn't know it so good and remind yourself later from what you knew before, what happens? You remind yourself of your mistake, you remember from the mistake, then it'll be harder to get it straight. But if you start something new, you can get it straight. The other way is that when you remember something, if you had something before and you remembered, it's easier. Why does the malach teach us everything Torah before we were born and then So that's what I'm just saying. So later on, when you learn it, it shouldn't be new. If it's new not new, then it's easier to already כאפ. Something that you learn once, you forgot. You don't forget it when you grow up. You forgot it, but l'maaseh it's in your mind. It's in your subconscious, it's there. Doesn't it give you the desire to learn? Huh? Because you had it there before, so you have this source of where your desire to learn is? Maybe. It

says the reason we make a Shalom Zachar is for that reason. One of the main reasons is תנחומי אבלים, because the child is very upset, he's like an avel, he forgot the whole Torah. That's why you serve באב, you serve בעבלאך, you serve the what's it called the the chickpeas, because they're round. Just like an avel eats round stuff, eats an egg, so he eats like an avel, like an aveilut. That's why the real inyan of Shalom Zachar is in the house where the baby is. Not in the shul, right. Not in the shul and the baby is in the hospital and you make it in the house. But the minhag is anyway you know the same, but the original real way is The best way is to do where the baby is. Real, the best way is to do where the baby is, because you're coming to the baby. Nobody has it in the shul if the baby's in the hospital, they have it in the house. I know. I'm not saying that's why you don't do it. But the inyan is, b'etzem the inyan is to the baby. People used to do it in the house. I mean when you were a baby People do it in the house now, too. People still do it in the house. Yeah, mostly. But wait, if he's got a small house, you can okay there's other reasons, but be'emet you do it in the house. And there's another reason why you eat call it באב in Yiddish. באב is a rashei teivot: ברוך אתה בבואך. What is that? The בעבלאך the the I call it באב. In Russian and Yiddish they always called it באב. The Russians they call it באבי. And they call them בעבלאך, or איך ווייס וואס. So באב is ב א ב, נו, ברוך אתה בבואך. Gemara דרש the פסוק it says in תהלים למנצח על אילת השחר. למנצח, it's the singing, the song, and על אילת השחר. What's the שחר connected to אילת? איל and אילת is a female איל. What to do with שחר? מה אילה זו קרניה מפצלות לכאן ולכאן, just like the איל, the ram, so it has the horns go to side as it grows, it spreads out more and more the horns, אף שחר זה מפציע לכאן ולכאן. So the שחר also, when it starts coming out It's connected to the earlier Gemara that we learned the other day, that the it's you could see it the that the rays go all the way from all sides.

אמר רב זירא, רב זירא said למה נמשלה אסתר לאילה, why is Esther compared to an אילה? It says that this קפיטל, קפיטל כ״ב, אסתר המלכה said it when she was going to Achashverosh. Why did she say Why? Because she's compared to an אילה. לומר לך, I tell you, מה אילה זו רחמה צר, just like an אילה her רחם, her womb, is very narrow, וחביבה על בעלה כל שעה ושעה כשעה ראשונה, she's beloved to her husband always like it was the first time, when it's narrow, אף אסתר היתה חביבה על אחשורוש כל שעה ושעה כשעה ראשונה. Esther was beloved to her husband, to Achashverosh, always like it was in the beginning. אמר רב אסי, רב אסי said למה נמשלה אסתר לשחר, why is Esther compared to the שחר, to the morning? לומר לך, I tell you מה שחר סוף כל הלילה, just like the morning, the שחר is the end of the whole the whole night, אף אסתר סוף כל הניסים. Esther is the end of all the nissim. Ah, but that doesn't imply they had relations. Huh? That's a relationship. That's what it means. But so what? You said that they said he didn't. She didn't. She did, she did. It was a No. Was it a double No, that's drush is drush, pashut pshat she had. Yeah, but she had it באונס. But later on when she went ברצון, she said, כאשר אבדתי אבדתי. And now she's אסור תחת to her her husband Mordechai. Anyway, Esther is the end of the night, meaning end of night, end of all the nissim. פרעגט די גמרא, והאיכא חנוכה! We didn't plan this. But

there is Chanukah! So Chanukah is also a nes and that came later, after Purim, after Esther. But the Gemara answers, ניתנה לכתוב קאמינא. We're talking about nissim which you write down, which is part of כתבי הקודש, part of Tanach. Chanukah is already later. Chanukah is already in the time, it's not in Tanach. Chanukah was not a nes, a nes like Chanukah? Why isn't it a nes? Yeah, sure it was. Oil isn't a nes? It burned right right right here. And I thought there are like a berachah on nissim. Like a berachah on nissim, what do you mean? A nes. We're making a ברכה, שעשה נסים, because the Aibershter made nissim. That's why we make a berachah. Huh? They make the berachah on the menorah. Yeah. Right. But no, they had regular oil. Ah, you mean the second day? Good. That's the whole she'eilah. Nu, how did they get the second night if it's considered nes? So that's Rav Chaim Brisker's שאלה. How could you say it's not שמן זית, it's שמן נס? Yeah. Depends, according to some teirutzim, there's he learned that he poured in only an eighth every day, and every and that that eighth burned more, so then So the bracha was made on the No, it was made on on the original oil. אלא מאי, it had such a koach that usually a little bit will last for, like, three hours, it lasted for 10 hours, 12, whatever it is. Esther is also not כתבי הקודש. Esther is also not כתבי אסתר is part of Tanach. Where? Megillah, the Megillah. Just like the That's one second. The Megillah, the Megillah is part of כתבי הקודש, it's Ezra happened after this. Right. It happened after what? No, it's part of the פרעגט די גמרא, הא ניחא למאן דאמר מגילת אסתר ניתנה לכתוב, this fits, according to the מאן דאמר that Esther is פסוק you're allowed to write, that means it's part of the תנך, אלא למאן דאמר לא ניתנה לכתוב מאי איכא למימר? There's a מאן דאמר that it shouldn't be written. What's it shouldn't be written? We know that כתבי הקודש, תנך, the original Tanach is מטמא את הידים, if you touch it, it makes it טמא. So, there's a מחלוקת whether Megillah makes it טמא or not. The parchment. So, there's a מחלוקת, according to the מאן דאמר it doesn't make it טמא, that means that באמת it's not really part of the Tanach. So, the Gemara answers, so according to him, why is Esther compared to שחר, to the morning? מוקים לה כרבי בנימין בר יפת, then he he'll explain like Rabbi Binyamin bar Yafet. אמר רב אלעזר, אמר רבי בנימין בר יפת אמר רב אלעזר, למה נמשלה תפלתן של צדיקים לאילת? Why is the תפלה of צדיקים compared to this אילת, to this female ram? לומר לך, to tell you, מה אילת זו, just like this אילת, כל זמן שמגדלת קרניה מפצלות, as long as she grows, the horns spread more and more, אף צדיקים, כל זמן שמרבין בתפלתן, תפלתן נשמעת. The more they daven, the more the tefillah is is נשמעת. Even if it wasn't in כתבי הקודש, yeah. But the zman was in a time when it was. In other words, Ezra and Nechemiah and all that was at the time after Esther. Ezra was Ezra was after Esther, yeah. Yeah, time of zman, zman. So the Gemara is not saying the time, the Gemara is talking about whether it's part of כתבי הקודש. כתבי הקודש, what would be in Tanach. ניתנה לכתוב. Nes is stopped by then. The last nes that was written out. Chanukah is Chanukah is in the Gemara, but that's the answer. The answer is we're talking about ניתנה לכתוב. Quick question on the Shulchan Aruch, you know about the the the berachot, do you follow that line of that