כ״ח, סימן כ״ח we're holding. תנו רבנן, רבנן have learned: כיצד מתוודה? We know there's a din of vidui. Vidui is when a person does teshuvah, you have to confess. We hate to use the word confession, it sounds like the goyim, but you do vidui. Yom Kippur, we have to do vidui. The Kohen Gadol, by the korbanot, would do vidui. Three times he would do. He would do... So vidui, saying, that's what he says. What's vidui? כיצד מתוודה? What's vidui? So he says, עויתי, פשעתי, חטאתי. There are three expressions that have to do with aveirot. And confession means you're mitvadeh, you tell the Eibershter, \"I sinned.\" But you use three expressions: עויתי, פשעתי, חטאתי. So that's by the first korban. וכן בשעיר המשתלח, when he would say vidui on the שעיר that he would send to עזאזל, הוא אומר, also the pasuk says, והתודה עליו את כל עונת בני ישראל, he would do vidui. So first he uses the word עונות, which is like עויתי, ואת כל פשעיהם לכל חטאתם. So first עונות, then פשעים, then חטאים. וכן במשה אומר, Moshe said, נושא עון ופשע וחטאה. So also he used the word נושא... the Eibershter forgives for עון, פשע, חטא.

דברי רבי מאיר, this is Rabbi Meir. So Rabbi Meir holds the seder of vidui is עויתי, פשעתי, חטאתי. וחכמים אומרים, and the chachamim say like this: עונות אלו הזדונות. עונות, the word עונות refers to aveirot that the person does b'mezid, intentionally. וכן הוא אומר, as a re'aya, it says, הכרת תכרת הנפש ההיא עונה בה. And when it says a pasuk about karet, it says the person will get karet because עונה בה. So obviously it's b'mezid because you don't get karet if you did an aveirah not b'mezid. So when the pasuk says עונה בה, that means that עון is connected to mezid. פשעים אלו המרדים. The word פשע goes not only when someone does b'mezid, someone does in spite, someone does to rebel, davka against. וכן הוא אומר, like a pasuk says, מלך מואב פשע בי. פשע בי means he rebelled against me. So it's not just stam doing something wrong. You can do something wrong intentionally, it's bad, but when you go b'davka against. וכן in another pasuk it says, אז תפשע לבנה בעת ההיא. It goes on the people from לבנה, they were פשע, they rebelled against the מלך יהודה, but the word פשע goes on rebellion. לכל חטאתם, the word חטא, אלו שגגות. That's if you do an עבירה בשוגג, it's still a חטא, and you have to do teshuvah, and you have to have a kaparah. Even though you didn't intend to do it, because who cares if you intended or not, the bottom line, you did something wrong. So just like

בגשמיות, so someone will say, he falls, he went and he fell and he hurt himself. \"But I didn't want to fall.\" Too bad, you fell, you hurt yourself. A person eats something that's poison. \"I didn't know it's poison.\" Well, it doesn't hurt you? Same thing, you do an aveirah, you don't get punished for it, but you need a kaparah. Huh? Well, we'll see, that's what the Gemara's going to ask, that's the Chachamim. So the first, he said before, עויתי, פשעתי, חטאתי. Come the Chachamim and say that, look, avonot is zedonot, meizid. Peshaim is worse, moradim, moradim. Then chatat is שוגג, וכן הוא אומר, like it says, נפש כי תחטא בשגגה. A nefesh, a person will do an עבירה בשוגג, so the word is chet. So the Chachamim say, ומאחר שהתודה על הזדונות, you're telling me that he says the lashon, first aviti, which is avonot, which is the worst, which is the meizid, I mean, it's a meizid, and then you say pashati, which is moradim, and then you go on to shogeg? So he says, ומאחר שהתודה על הזדונות ועל המרדים, what makes that? First you say vidui for the meizid, and then you say for the worst, וחוזר ומתוודה על השגגות, then you say for shogeg? The seder doesn't fit. Ela, therefore, כך היה מתוודה. The Chachamim

argue, they say the seder was חטאתי, עויתי, פשעתי. Chatati is shogeg, aviti is meizid, upashati is the worst, is when you go against, you rebel against. So he would say, חטאתי, עויתי, פשעתי לפניך אני וביתי, when he would say the vidui for himself and the Kohanim, because he said three times vidui. We say that in Yom Kippur in the machzor. Once he said for himself vidui, one is for, and one is for his family, the Kohanim, and one is for Klal Yisrael. So every time he said it, he said first, חטאתי, עויתי, פשעתי. וכן בדוד הוא אומר, we find by David David he said, חטאנו עם אבותינו, העוינו והרשענו. First chata, then he'evenu, which is avon, and then hirsha'nu, which is, which is pesha, like it's worse. וכן בשלמה אומר, by Shlomo it says the same thing, חטאנו, העוינו, הרשענו. וכן בדניאל אומר, by Daniel it says, חטאנו ועוינו והרשענו ומרדנו. Ela the she'eilah is מהו שאמר משה. So why did Moshe Rabbeinu say נושא עוון ופשע וחטאה? So the re'ayah

before from Moshe Rabbeinu is that Moshe used first the word avon, which is mezid, then moradim, pesha, and then goes back to shogeg. Because אמר משה לפני הקדוש ברוך הוא, משה meant something else. Moshe said to השם, ריבונו של עולם, בשעה שחוטאין ישראל ועושין תשובה, they do תשובה, עשה להם זדונות כשגגות. He said make the זדונות כשגגות. So that's why after he asked for forgiveness, he said, he mentioned shogeg, because he's saying let it all turn into shogeg. The truth is when you do teshuvah it's the higher level of תשובה, זדונות נעשות לו כזכיות, the aveirot turn into mitzvot. But at least, even a lower madregah of teshuvah, it's זדונות, עבירות במזיד, turn into עבירות בשוגג. Huh? No, but only if you do teshuvah. He said, בשעה שחוטאין ישראל ועושין תשובה. So teshuvah, you have to do teshuvah, and then the Eibershter, no, but a higher deragah of teshuvah is זדונות נעשות לו כזכיות. Gemara says, כאן מתשובה מאהבה, כאן מתשובה מיראה. If you do teshuvah out of ahavah, it becomes like mitzvot, and if you do teshuvah out of yirah, and the the זדונות, the עבירות במזיד, turn into shogeg. Huh? That's not מרידה. That's not almost like, I'll tell you.

There is a מומר לתיאבון and a מומר להכעיס. מומר לתיאבון, somebody who does aveirot, he knows it's wrong, he just doesn't care. He likes it, like חזיר, רחמנא ליצלן, he likes to eat it. And then there's somebody doesn't even like it, he davka eat it. You know the famous story I always tell, the story with the Chafetz Chaim? What's he say? That he once went on a delegation of a certain persons for a שתדלנות, from the government, it happened to be a איד, when they came to the place, they were told to wait outside because he's in middle of his meal, and wait till he finishes eating. It was a איד, a פרייער איד. So the Chafetz Chaim gives over to the guy who brought him, go tell him, zol esn mit apetyt. Tell him like you say when someone eats, eats with appetite. So when they came in to him and spoke to him, so he says, you gave over that zol esn mit apetyt, you know that I was eating chazir, I'm sure you didn't want I should eat. He says, I knew you were eating טריף. He says, so why did you say beteavon? At least אז ער איז א מומר לתיאבון נישט קיין מומר להכעיס. If you do with appetite, it means you like it, so you're doing it for that reason, but you shouldn't be davka you don't like it so you eat it, right? Huh? True, yes, so this is a person does להכעיס, it's totally, absolutely, doesn't... The Eibershter forgives. He wipes all the aveirot. And if he does a high teshuvah, all the aveirot he did is like as if they were mitzvot. And he gets שכר for the aveirot, imagine. Right. Yeah. That's shogeg! That's shogeg! That is shogeg. If you don't know what you're doing, that's not shogeg. So people think on Shabbos by mistake you do something, that's not shogeg. Shogeg means you know exactly what you're doing. The guy is going to cook on Shabbos, he knows he's going to cook. So what's שוגג? He forgot, or he doesn't know, that you're not allowed to. Something else, he's קרוב למזיד. Yeah, yeah, that's something else. There's some machloket if שוגג קרוב למזיד, אבל ללמוד ולא למד. But bichlal, shogeg is when you know what you're doing and you mitkaven to do what you're doing. You just didn't know it's Shabbos today. You didn't know today is Shabbos, you forgot. Or you forgot that this is asur. But if a person doesn't know what he's doing, that's not shogeg, that's mitasek. So a person, people think you walk by and the switch, by mistake you rub the switch, the switch goes on, \"Oh, I did an aveira b'shogeg.\" That's not shogeg, that's mitasek. It's a machloket about עיבור, what's real, but מתעסק ממש like it says נתכוון לחתוך את התלוש וחתך את המחובר. A person tried to cut something and he thought that this was disconnected from the ground, and later after he cut it, he realized it was connected to the ground, so he did a melachah, קוצר. But he didn't intend to do the melachah. Shogeg

means you intended to do the melachah, you just didn't know, forgot it's asur, or forgot it's Shabbos. So that's something else. So if a person does that, it's not mezid. Mezid means not only do I know what I'm doing, I know it's asur and I still do it, but it doesn't mean you're doing it in spite, you do it because you don't care. But מורדים is even worse. אמר רבה בר שמואל אמר רב, ואמרי לה במתניתא תנא: הלכה כדברי חכמים. So if we have a machloket between Rabbi Meir and the chachamim what's the order how you're mitvadeh, so the halachah is like the chachamim. Peshita! יחיד ורבים הלכה כרבים, why do you have to say, if it's a machloket between one and many, the halachah is like the rabim? The Gemara, מהו דתימא, I would have thought אסתבר טעמיה דרבי מאיר, that in this case Rabbi Meir seems to be right. Why? דקמסייע ליה קרא דמשה, because there's a pasuk clearly by Moshe Rabbeinu, that's what it says also happened by Moshe Rabbeinu. I would think that in this case maybe it's an exception. Therefore, ka mashma lan that no, that even in this case, the halachah is like the רבנן. Zagt di Gemara a story. ההוא דנחית קמיה דרבה, somebody who was sitting, came to רבה, ועביד כרבי מאיר, and he said vidui and he said like Rabbi Meir. אמר ליה, so Rabbah said to him, שבקת רבנן ועבדת כרבי מאיר? You left the רבנן, you did like Rabbi Meir, how'd you do that? אמר ליה, כרבי מאיר סבירא לי, I hold like Rabbi Meir, דכתיב בספרא דאורייתא דמשה, like it says in the Torah, like Moshe Rabbeinu said it. So we

see that it's real, it's takeh a sevara to say that this case the halacha like Rabbi Meir, because עובדא דהא, somebody who actually paskent like that. Zagt di Gemara weiter: ומניין שב״אנא״? Why, how do we know that you have to use the word ״אנא״? Because you learned like ״אנא ה׳״ you say. Where does it say that? The Gemara answers: נאמר כאן כפרה, here it says that the Eibershter is כפרה, ונאמר להלן בחטא כפרה. And then in a different place, by חטא by which is by the עגל, משה רבינו said let me go to the Eibershter, אולי אכפרה בעד חטאתכם. They used the word kapara. מה להלן ב״אנא״, אף כאן ב״אנא״. Just like there Moshe Rabbeinu said ״אנא״, he said, ״אנא חטא העם הזה חטאה גדולה״, so from there we know it's a gezeirah shavah, we have to say by every kapara, every vidui, you have to say ״אנא״. ומניין שבשם? How do you know you have to do it with Hashem's name, ״אנא ה׳״? Same thing: נאמר כאן כפרה ונאמר בעגלה ערופה כפרה. Here it says the word kapara, by עגלה ערופה it says kapara. מה להלן בשם, just like by עגלה ערופה it says the אייבערשטער's name, ״כפר לעמך ישראל אשר פדית ה׳״, אף כאן בשם. Here you also have to use Hashem's name. זאגט די גמרא weiter, תניא we learned in a beraita: רבי אומר, Rabbi says, the pasuk says, ״כי שם ה׳ אקרא הבו גודל לאלוקינו״. I

will, when I call the name of Hashem, you give greatness to our God, to the אייבערשטער. What does that mean? אמר להם משה לישראל, Moshe said to the יידן, בשעה שאני מזכיר שמו של הקדוש ברוך הוא, when I mention Hashem's name, אתם הבו גודל לאלוקינו. You give greatness to Hashem. In other words, like in the Beit HaMikdash, when they used to say Hashem's name, what did they say? ״ברוך שם כבוד מלכותו לעולם ועד״. They would give greatness to... to... When they say Hashem's name, that's why we say ״ברוך הוא וברוך שמו״. When you say ״ברוך אתה ה׳״, we answer ״ברוך הוא וברוך שמו״. Actually, the Gemara in Berachot learns out from here that you have to make a bracha, ברכת התורה. When, before you learn, you have to make a bracha. Now, all other berachot are derabbanan. Rabbanan instituted berachot. But the Gemara says, מניין לברכת התורה מן התורה? How do you know ברכת התורה מדאורייתא? שנאמר, ״כי שם ה׳ אקרא הבו גודל לאלוקינו״. If you call Hashem's name, every time you learn Torah you're calling Hashem's name, הבו גודל לאלוקינו, you have to first give greatness. So that's not another person's, each person himself has to make the bracha. But here it's a different peshat. Here the peshat is that when you mention Hashem's name, people have to thank, have to praise Hashem. חנניה בן אחי רבי יהושע אומר, ר' Chananya the brother of, the son of the brother of Rabbi Yehoshua says, ״זכר צדיק לברכה״, there's a pasuk that says ״זכר צדיק לברכה״, you remember the tzaddik for a bracha. That אמר להם נביא לישראל, the נביא, this is in Mishlei, said to the יידן, בשעה שאני מזכיר צדיק, צדיק עולמים, when I mention the tzaddik, the real tzaddik, the tzaddik that's צדיק העולם, the אייבערשטער, אתם תנו ברכה. You have to give a bracha. That's the same idea, that when you mention the אייבערשטער's name, we have to say, that's where ״ברוך הוא וברוך שמו״ comes from. So the Gemara quotes over here is a Mishnah: מונבז המלך, מונבז המלך עשה כל ידות הכלים של יום הכיפורים של זהב. He wanted to be mehader in the mitzvah, so all the כלים that the Kohen Gadol used on Yom Kippur he made the handle out of gold. הילני אמו, הילני המלכה his mother, עשתה נברשת של זהב, she made a menorah of gold על פתחו של היכל, by the front of the door of the היכל she made hanging, like a menorah of gold. אף היא עשתה טבלא של זהב, she also made a טבלא, a plaque, yeah, a tablet, of gold שפרשת סוטה כתובה עליה, that the פרשה of סוטה, when there was a סוטה they had to write down the פרשה of סוטה on the parchment and then they'd erase it in the water, so you had to copy it out of something, so she hung up on the wall and she made out of gold, she made that טבלא so that they can just copy out. It's all הידור. ניקנור נעשו נסים לדלתותיו, there's a guy Nicanor, he made special doors for the Beit Hamikdash, and there were נסים that happened. The Gemara will soon explain what were the נסים. ומזכירין אותן לשבח, and all these people that we just mentioned, we mention them for praise.

What Munbaz did, the chachamim were happy. What Heleni Hamalkah did, they were happy. What Nikanor did, they were happy. Because the Gemara, the Mishnah is going to say that there were certain people that did things, the chachamim mentioned them לגנאי. They weren't praiseworthy, but these were praiseworthy. There's a second Mishnah like this? Huh? A second Mishnah? Yes. Oy, di Gemara: אמר רב יהודה, Rav Yehudah said, המהלך לימין רבו הרי זה בור. Someone goes on the right side, walks next to his Rebbe on the right side, is a בור. Fregt di Gemara: תנן, there's a Mishnah, it says when the כהן גדול, when the כהן גדול would go, הסגן בימינו, the second in command, the סגן כהן גדול was on his right side, וראש בית אב, the head of the בית אב was משמאלו. So we see that you do go in the right of the Rebbe. איתיביה, another place it says, שלושה שהיו מהלכין בדרך, if there are three people going in the road, הרב באמצע, the רבי should be in the middle, גדול מימינו, the of the other two, the greater one of the other two should be on his right side, וקטן משמאלו, and the smaller one should be on his left side. וכן מצינו, we

find also בשלושה מלאכי השרת שבאו אצל אברהם, the three malachim that came to Avraham, which was Michael, Gavriel, and Rafael. מיכאל באמצע, מיכאל was the highest madregah, he's the greatest one, he's in the middle. גבריאל בימינו ורפאל משמאלו. Gavriel on his right, cuz he's next so to speak in command, and Rafael on his left. So here we see that you do go on the right, Farkert, the greater one goes on the right of his Rebbe! And here we said before that if you go on the right side of your Rebbe, you're a בור. So di Gemara says, תרגמה רב שמואל בר פפא קמיה דרב אדא. So Rav Shmuel bar Pappa explained this in front of Rav Adda, that כגון דיסתריך ברביה, it doesn't mean that you actually should go next to him. When it says on the right side, you go a little bit behind. Fragt di Gemara: והתניא המהלך כנגד רבו הרי זה בור, it says if you go in front of your Rebbe you're a בור. אחורי רבו הרי זה מגסי הרוח, if you go behind your Rebbe you're with some sort of גאווה. So you shouldn't go behind! And here we're saying that you should go on the right side, but a little bit, but back! So di Gemara says מצדד אצדודי, you go a little to the side, not ממש in the back, not ממש in the front, not ממש, a little, I guess you have to maneuver it to be a little bit in the side. And it says ואלו לגנאי. There are certain people that did things in the בית המקדש, and the חכמים did not praise them, they were מגנה them. של בית גרמו, this family called בית גרמו, לא רצו ללמד על מעשה לחם הפנים. They knew how to make the לחם הפנים. לחם הפנים was a very tricky thing to make, cuz the לחם הפנים was a טפח thick, and it was matzah. It couldn't rise. Now, it's very hard to understand how they did that, because if you have a thick dough like this, and you put it in the oven, what happens is it gets hot. Now, if it's very thin, as soon as it gets hot, when it gets hot it starts rising, but by the time it gets a chance to rise, it's already baked! But if you have a thick dough, it gets hot, but there had to be a special kuntz, they knew what to do, but they wouldn't teach it to anybody. לא רצו ללמד, they wouldn't teach. של בית אבטינס לא רצו ללמד על מעשה הקטורת. The family of Avtinas knew exactly how to make the קטורת, which was also special, they didn't want to teach to anybody. Di Gemara explains it later. Hogras ben Levi, this guy הוגרס בן לוי, היה יודע פרק בשיר, he knew how to sing with the special, ולא רצה ללמד, he didn't want to teach. בן קמצר לא רצה ללמד על מעשה הכתב. He didn't want to teach how to write. What writing means, that he had a kuntz, he was able to take pens between the four fingers, four pens, and at once write Shem Havayah. Nah, this is Kamtzar with a ר'. But he would make with one thing he would make יו״ד ק״י וא״ו ק״י. He knew how to do it. That's a kuntz. A fine kuntz, but he wouldn't teach to anybody. So על הראשונים, on the earlier ones that we said, on Munbaz and Heleni HaMalka and and and this Nikanor, נאמר, זכר צדיק לברכה, they would remember him for a berachah. על אלו, on these, נאמר, it says, the same pasuk, finish of the פסוק, ושם רשעים ירקב. The name of resha'im should be should be erased, should be rotten. And the Gemara will explain what was the problem there, why. Then it says, okay, another minute... It says we saw הילני עשתה, הילני אימיה עשתה נברשת של זהב. We said Hilni Hamalkah made this special menorah made of gold. תנא, we learn in a ברייתא: בשעה שהחמה זורחת, when the sun shined, ניצוצות יוצאין ממנה, it would give off sparks, like the shine, reflection, והכל יודעים שהגיע זמן קריאת שמע, and that would be the sign that this morning the sun started shining, which is the beginning of the זמן קריאת שמע. So when that, how did they see it from far, so when they saw sparks, not real sparks, but reflection coming from this golden thing, so they knew it's the זמן קריאת שמע. Hope to finish the piece. Fregt di Gemara: מיתיבי, הקורא קריאת שמע שחרית עם אנשי משמר ואנשי מעמד, if someone says Keriat Shema when the משמר starts, and the מעמד would, the people who were not part of the כהנים and for the משמר, but they were the ישראלים who would come in the בית המקדש and be part of it, לא יצא. They wouldn't יצא, why? מפני שאנשי משמר משכימין, the אנשי משמר did it was too early. ואנשי מעמד, and the מעמד people, they did it, it was later. They came later, מאחרין. So here, so who, so what? So the people in the בית המקדש couldn't rely on this, cuz they did it before the sun rose, they didn't see it. The people from the מעמד did did it later. So for who was this a סימן to say Keriat Shema? אה? He thought it was good. No, they said it too early. And the

other ones, they said it too late, but they said it before also. אמר אביי: לשאר עמא דבירושלים. It's like an advertisement, that's for all the other people in Yerushalayim.