Yeah, holding ל\"ז, סימן ל\"ז. סימן ל\"ז, bottom. ואמר רב אלעזר, רב אלעזר said אפילו בשביל צדיק אחד. No, this we learned. Oh. Can we turn the page? We turned a page, yeah, we learned that, yeah, yeah, yeah. Yeah, yeah, we turned the page, yeah, we're holding ל\"ח, okay, ל\"ח, yeah. I thought we finished Right, at top, right before ל\"ח, on top. אמר רב חייא בר אבא אמר רבי יוחנן, רב חייא בר אבא said in the name of רבי יוחנן, כיוון שיצאו רוב שנותיו של אדם ולא חטא, if most of the years of a person's life passed and he didn't sin, שוב אינו חוטא, will not sin. What we got And what's called the most of the life? 36. 36? Must be. That's לגבי לגבי many dinim because it's... ימי שנותינו בהם שבעים שנה. Right. Yesh mefarshim there's a דין לגבי a סריס. If you want to know like this, a person gets a get hair, pubic hair when you're 13, boy, and from then on you know he's a גדול. If he didn't get the hair, then he's still a קטן, no? The d'oraita says 15 He's 15, 20, yeah. But if and so when does he become a גדול? He doesn't. If he becomes 36 years old, and he didn't get hair, then we know he won't get it already. Because like this you can never know, maybe he's developing later so he's a גדול later. And if he gets to 25, he becomes a גדול at 25. Unless he doesn't get at all, so by 36 it says יצאו רוב שנותיו, 36 and he becomes a גדול now now we know that this is just a fluke thing. So he's a גדול למפרע? No, he's not. No, he's a גדול from then. But that 36 called רוב שנותיו. Not legitimate till 36. Yeah. So does he make a beracha on shofar before he's 36? Does he make a beracha? Others should make a beracha too. Why it says it's a pele why we don't on shofar he makes a beracha, and everything he makes a beracha. It says קטן שהגיע לחינוך אביו קונה לו תפילין. Has to wear tefillin. He get to daat, so, it's not a... Even now, yeah. They were talking about kidush Hashem, yeah. Why? Huh? Why did he... Because you have to have a גוף גוף נקי, it says. And No. It's true. The din of

גוף נקי that's when a קטן doesn't have a גוף נקי, he can't, he's not careful. We got a mitzvah, 36. Yeah. Yeah, no, he says no, he said there one of the things he wrote about is if there's if there's a din of kidush Hashem by a קטן. Right. The רבי said no, the רבי said there is. And he first he set in the Gemara זאגט toch a חיוב לפדות, how could it be a chiyuv of children? And then the Rabbi said, \"Well, on the other hand, it's even stronger. They're not mechuyav and he does it, that's even a bigger Kiddush Hashem.\" they can't figure out how to have a guf naki? We hope they could. Well that's, a l'mashal, somebody has a colostomy, can't put on tefillin? You're asking a שאלה למעשה בפועל, right? Not for you. I do. We all, okay. It's plastic covered with a cover, but the shaila is plastic uh it's a shaila, there's definitely it's a double Okay, so if you if רוב שנותיו passed and he didn't sin, he will not sin, שנאמר it says רגלי חסידיו ישמור. If he didn't do aveirot most of his age, most of his years, he's called already a chassid, and the Eibershter says the feet of his chassidim he watches, so if you're a chassid already, he will watch you. So, What does the pasuk say? שמרה נפשי כי חסיד אני. So there's a big There's one of the big arguments between chassidim and misnagdim. Misnaged says, \"You see from here, what does he say? Watch me because I'm a chassid. A siman, a chassid is has to be watched, a chassid.\" This is such a peshat? No, he said, \"Watch me because I'm a chassid. Because if I'm not a chassid, the watching won't help.\" דבי רבי שילא אמרי, in the yeshiva of Rabbi Shila they said כיוון שבא לאדם דבר עבירה לידו פעם ראשונה ושניה ולא חטא, if a person has an opportunity to do an aveirah once and he doesn't do it, second time he doesn't do it, שוב אינו חוטא. He won't sin already. This aveirah, שנאמר, it says רגלי חסידיו ישמור. Since you didn't do it twice already, you're already in the geder of chassidus and it says the Eibershter watches the raglayim of the chassidim. Mimela, he'll watch you that you shouldn't do it. That sin. That sin, yeah, talking about that sin. It seems like karet should be 36. Huh? Karet should be 36. Why? A person dies before 60 years old Excuse. No, but that's a shaila what if a person is 15? If a person... Punishment is that he dies, the person dies under 60. Kares, if he dies בידי שמים under 60, or it's opposite? I mean, that's the that's the punishment, and you get 39 malkot. Why 39? Because, why only at this age? That means that even if, chas veshalom, I mean he didn't have to die, really he should have lived longer, but because of the aveirah, he died. Doesn't say a person after 35 can't sin. Yeah, so No, obviously, that stam, it means that the aveirah never got to him. Stam, he probably didn't do a lot of aveirot. And it doesn't a person can't do a new aveirah after, what does it mean here, a person will It means that that aveirah came to him and he didn't do it רוב רוב שנותיו, he didn't do it, so mistama he's experienced, I mean, he won't do it. But something new, mistama, yeah.

אמר רבי שמעון בן לקיש, Rabbi Shimon ben Lakish said, מאי דכתיב, what's the pasuk, pshat in the pasuk where it says, אם ללצים הוא יליץ? You want to go with the לצים, the Eibershter will let you go with the לצים. ולענוים, you want to go with the ענוים, with the with the humble humble people, with the צדיקים, יתן חן, the Eibershter will give you grace. What does the pasuk mean? בא לטמא, פותחין לו. If a person wants to do something bad, wants to become tamei, the Eibershter doesn't stop him. He opens the doors. You want to go, go. בא לטהר, מסייעין אותו, and when you want to be clean, not only the Eibershter allows you, He helps you. אבער די וועלט טייטשט that it is He says with a י', ליטמא, ליטהר. So the she'eilah is, is it to become tamei or to become tahor, or לטמא, לטהר? That if you want to help somebody else to become tahor, the Eibershter helps you. That it says with a י' means, also so it means both, לטהר and לטהר. Has a י'? לטהר, נו? ל' י'. לטהר to do somebody else? Doesn't say there with a י'? Here it says with a י'. Huh? Here it says with a י'. But depends, if it's without a י' then it can mean לטהר, yeah, and with a י' it means לטהר. So if it doesn't say a י' you could you could read it, but then you could read it each way. If it says without a י', could be it's supposed to be read לטהר and it could be לטהר. So obviously it means both.

תנא דבי Rabbi Yishmael, in the yeshiva of Rabbi Yishmael they taught: This is a משל לאדם, משל of a person who is מוכר נפט ואפרסמון. He sold two things: נפט, נפט smells very bad, אפרסמון is smells very good. Now, בא לימדוד נפט, if he comes, somebody wants to buy some נפט, then you have to like pour it into a into a כלי to measure, אומר לו he says, נא, דא האסטו, here here's the bottle, measure it for yourself, do it yourself. Why should I measure it and get smelly? בא לימדוד אפרסמון, if you want to measure the אפרסמון, אומר לו he tells you, האלט, איך וועל מעסטן, wait, I'll do it. Why? כדי שנתבסם אני ואתה, so I'll be, and you'll be, that I'll also get. So here we see that when it comes to do something good, so they, so the Eibershter Himself does it like like a person who really is selling it to somebody else, but I want to get vile also, so I'm participating. So the Eibershter participates when we want to do good. תנא דבי Rabbi Yishmael, learned in the yeshiva of רבי ישמעאל, עבירה מטמטמת לבו של אדם. Doing an aveirah is מטמטם, טמטום הלב, פארשטאפט די הארץ. מען זאגט טאקע, sometimes it says טמטום הלב, sometimes it has a לשון טמטום המוח, and sometimes you see, טאקע, a person that האט א גוטע קאפ, has a good head, and he could understand everything, and it comes to a שטיקל Gemara ער פארשטייט עס נישט, קאפ גייט נישט אין קאפ, a שטיקל Chassidus גייט נישט אין קאפ. Why not? So this is aveiros, so this is טמטום המוח, טמטום הלב, the קאפ ווערט פארשטאפט. So it's not that he has a bad head, so for חכמות חיצוניות, other things, he could be smart. For learning, that's מוח, and for לב is for for yirat Shamayim, the הארץ ווערט פארשטאפט, you don't feel a הערגעש אין אין א איד, אין אידישקייט. You don't get a feeling in a איד פון אלקות. שטייט פאראן זאך, yeah, it

says that that because that because food becomes דמו ובשרו כבשרו, it becomes part of you, so פארשטאפט די הארץ. And specifically it says on, it says on every every טריפה food, and there are two things especially: יין נסך and חלב עכום. יין נסך and חלב עכום, yeah? סתם יינם, yeah. חלב עכום, it says also, it says specifically. חלב עכום is a טמטום המוח והלב. That's why, that's what I said, בכלל, all טריפה food it says פארשטאפט. And that's why the Shach says that even for little children, which are not מחוייב, you're still careful. Other things you're not careful, if the kids want, for little kids, a year old wants to switch the lights, I mean he doesn't care, Shabbos, cuz he's not even a גיל חינוך, and food, from the baby when he's born, you don't want to feed him חלב עכום, why not? Why is this a whole עבירה? Because this becomes part of you, and specifically חלב עכו״ם. Does it have an effect on the emunah? Takes the emunah. That the פריערדיקער that said told somebody, the Alter Rebbe the Alter Rebbe told somebody, חלב עכו״ם חלב עכו״ם makes sfeikot in emunah. Makes sfeikot in emunah. Moshe Rabbeinu? Huh? Moshe Rabbeinu. That's not חלב עכו״ם, that's from nursing from a גויה, the same idea, there it says he was going to speak to the שכינה. It's this פרשה, she wanted to call, today's, yeah, she wanted to call another גויה she nursed, and he wouldn't nurse. So why? Because the mouth that will speak to the שכינה. And here it says בכלל. Is there a difference between the חלב סתם and חלב עכו״ם? Well חלב סתם is a נייע מעשה. שטויות שטויות שטויות והבלים. ווו שטייט, ווו שטייט אין שולחן ערוך, ווו איז דאָ אַ וואָרט חלב סתם? דאָס איז אויסגעטראַכט. אויסגעטראַכט א נייע מעשה. אויסגעטראַכט א נייע מעשה. I don't know if he used he used the lashon, I don't know. חלב עכו״ם is it's actually חלב עכו״ם. He טענה'ס that it's that it's mutar. So you can't call it, but you can't call it חלב ישראל, then how do you call it? It's really according to him it's just as good It can't call it חלב ישראל, there's no Yid that watched it, but it's as good as חלב ישראל. But then how you're going to differentiate? You're going to buy, you're buying חלב ישראל, but this is also. So they came up with a name, אויסגעטראַכט, mamash it's אויסגעטראַכט א מעשה, אויסגעזויגן פון פינגער, a maaseh from from Could it be because because the the automated the the milking a cow process is such an automated system and that's why they they call it That's not what he called it. That's not what he called it, no. He called it because Rav Moshe was matir it. Why was Rav Moshe matir it? Because he טענה'ד that when the Gemara says חלב שחלבו עכו״ם ואין ישראל רואהו, it says if a milk was milked by a goy a Yid doesn't see it, you can't drink it. So he says, it's not that there's a din a Yid has to see it, there has to be a full verification that no treifah milk was mixed in. So he says, since we have government inspection and there's a fine given, memeila there is no issur of חלב עכו״ם. So so they gave it a name, this is אויסגעטראַכט, they made up a name, there's no in poskim in halacha there's no such name. No such name, they just want to say, they say they call it חלב סתם. Cuz they want to show that it's, cuz you have the ones with the hechsher, it's called חלב ישראל, and if they're going to call this חלב ישראל, you're going to mix up. So, but they don't want to call it חלב עכו״ם, we call it חלב עכו״ם, they don't want to call it חלב עכו״ם because חלב עכו״ם you're not allowed to drink. So they came up with a So it became a new name, חלב סתם. Now it became such a בלבול because in America, memeila, but the other countries The heter doesn't apply. it does not apply. A guy told me himself, a guy told me he was in Hong Kong, and he's like \"I'm not careful חלב ישראל, I'm not careful, I think I rely on the heter of Rav Moshe\", fine. So he was in a guy told me Where? Bichlal, a guy from here. Rav Moshe didn't Rav Moshe just said if it halavai, right, but good, so they abuse the heter. They abused the heter. Okay, but let's say He didn't say it's specifically United States. He didn't, but he said this reason. Okay. He said he was in Hong Kong, and he was in a hotel, stayed, he was on business in Hong Kong, and he drank, they gave coffee and there was a little thing of milk there, and he used the milk cuz he doesn't care about חלב עכו״ם. And that was, it tasted very it comes good the coffee. So he asked the guy what is this. So he says, \"Oh, this is,\" he said camel's milk. And there's no there's no government inspection, and even if there is in these countries you can't trust them. The government is they the government is, I don't know, it's fake cases you can't So Rav Moshe's heter doesn't even apply there. But it's so abused the heter that people will go to other countries, goes to China, for instance, go to and they'll drink milk. Why? Because Rav Moshe's It's not true, not in the case. Where there is government inspection, and it's a government that you could trust, like America, there is heter, and even that he only says it when Do you really trust Right, now you make a joke. No, I mean the government inspection for milk. I'm not talking about Obamacare. I Someone told me who lived, I told this over many times, he lived on I used to give a שיעור חסידות in RJJ so they have whole few brothers, the Stern brothers, they lived on the same floor in the coop like Rav Moshe. Oh yeah. So the guy told me he knows for a fact that once Rav Moshe's daughter gave him a drink of milk, or maybe in coffee, and when he finished drinking, she told him, just by the way, that you know this is was not חלב ישראל. He went to the bathroom and he vomited. Who who did? Rav Moshe. So I have to tell you, I

once at the shloshim of Rav Moshe, we had a big shloshim thing here, I spoke, I told this story. Dakht zich. No? A few weeks later someone shows me a magazine, a Yiddish magazine in English, but a Yiddish magazine, and there's an article from Tendler. And Tendler writes there so, \"I heard that by one of the shloshim things someone told this story, and I want to tell you it's not true.\" Davke nisht. I'm telling I heard it from one of the brothers who live on his floor and he said he heard it from first-hand. I don't think they were sitting there when this happened, but they heard it first-hand. Yeah. That's with the wine. That was with the, the Rebbe Maharash with the wine. The Maharash went from Lubavitch to Paris, imagine how far, Lubavitch to Paris. It's I can't imagine And he went there, and he went with Manni Maneszon. When they came there, he went to the room in the most fancy hotel. Manni Maneszon, he said, \"You go to...\" Run cheap, \"You go to a cheaper hotel.\" Anyway, because because why did the Rebbe need a fancy hotel? Because on the floor where he was stayed, in the middle of the floor, there was like a lobby or something, and guys were sitting there, geshpilt karten, they're playing cards. And the Rebbe Maharash went out, and he saw, like, in a kazina, he has looked, looked around, and he became very behitragshut, and he walked, and they serving wine. People were drinking wine and playing cards. He walked over to one guy, to one yungerman, and he banged him on the back, and he says, \"yungerman, yungerman, יין נסך is מטמטם המוח והלב.\" Pashut the wine is מטמטם. And the Rebbe Maharash was very like, בהתרגשות, עד כדי כך the way he told the story, in those days there were no elevators, so it's a fancy hotel. You expect the the fancy people, the rich people to walk up flights? So they used to have at this stairca-, at the staircase, there was like a chair, a special chair, that if someone, he wanted to go to the higher floor, he would sit down on it, chevra used to come running and pick him up, and take him up to the next floor. And the Rebbe Maharash was so much stomped from this thing that he did, that he wanted to rest, he sat down on the chair. All of a sudden guys are coming and picking him up. He says, \"I'm not going, I I stay on this floor.\" Anyway, and this is what, that night, this yungerman that he spoke to came knocking at the door. He asked who this man is and where he stayed, knocked on the door, and went into him, and he spoke to the Rebbe Maharash for a long time, and the Rabbi Maharash left. And this guy became a baal teshuvah through this, and went to Lubavitch, and he became a They have a name, but there is only ראשי תיבות, we don't know exactly who he is. It says a an abbreviation, א\"ד, something like that, a name. And the Rabbi Maharash said, ער האט געזען, he saw through רוח הקודש, אז ס'פאראן א הויכע נשמה, וואס איז פארבלאנדזשעט געווארן אין עומק הקליפות, this guy. Now this guy had a high neshamah. So he traveled special from Lubavitch to Paris to Paris. And he and he took a room in that hotel because he wanted to, and he, and that schlepped him ארויס. But what word did he use to schlepp him ארויס? Yes. So מילא אזוי, it's not the word the word itself. If I will come and say this, it's not going to schlepp him ארויס. דער רבי האט געזאגט. What's it? The guy, he left to Paris, he went to Paris, the Rabbi Maharash. Went from Lubavitch to Paris, traveled special just for this guy. It makes it פארשטאפט your heart and your brain and But the Rebbe said it, mistama, and he said it, you know, because it was with kavanah, ha? כח הפועל בנפעל? Yeah, the Rebbe brings this story, you know. The Rabbi Maharash, when he went to Paris. כח הפועל בנפעל from this, eh? What? Now, this is one of them. What's the chidush? It's not a chidush, there's many. The neshamah, and what he said. No, that he, for one person, for one person he spent so many days traveling from Lubavitch and back. In this generation, they don't know his name, or? I don't know, I don't know if people know it. Earlier generations, I'm sure there I'm sure there are. I think where I, where this story's told, in this maamar it doesn't say, but there in some place, in the original place it says, I think א, I'm not sure, I think א\"ד, ראשי תיבות. So I don't know who he is, as if, but as a, he became a real chassid. So he said, ער האט געזען פון דער ווייטן אז ס'איז דא א נשמה גדולה, א נשמה גבוהה, פארבלאנדזשעט אין עומק הקליפות. So he went to Lubavitch? He, no, he became a chassid. I don't know if he lived in Lubavitch. He, kids of the Rebbe, and he became, became a baal teshuvah. Became a baal teshuvah, and became a ליובאוויטשער, became a In yeshivah, he learned? Not in yeshivah learned, he came to Lubavitch, I mean. So where does it say his name? So one of the original places it's written before, maybe even in Likutei Dibburim, I don't know where, but there it says, it's a ראשי תיבות, two letters. I think it's a, I don't know who he is. Anyway, the pasuk is, it says, ולא תטמאו בהם, oh, don't become tamei with עבירות, ונטמתם בם, אל תקרי ונטמתם אלא ונטמטם. ונטמטם, vert fartamt, vert metumtam מטומטם. תנו רבנן, the רבנן took like this, ולא תטמאו בהם ונטמתם בם, so he says, it's, the pasuk says, don't be metamei and don't become tamei. It's like a double talk. אדם מטמא עצמו מעט, מטמאין אותו הרבה. If you make yourself tamei a little bit, you're pulling, you're schlepping that they should make you tamei more. מלמטה, מטמאין אותו מלמעלה. If you make yourself tamei down here, lemalah they make you tamei. בעולם הזה, if you make yourself tamei in בעולם הזה, מטמאין אותו לעולם הבא. תנו רבנן, the other pasuk says, והתקדשתם והייתם קדושים, make, become holy, make yourself holy. Also a double talk. אדם מקדש עצמו מעט, מעט, if a person makes himself holy a little bit, מקדשין אותו הרבה, they make him holy a lot. מלמטה, מקדשין אותו מלמעלה. If you make yourself holy down here, they make you holy lemalah. If you make yourself holy in עולם הזה, מקדשין אותו לעולם הבא, you make yourself in עולם הבא. And in Tanya, you would teitsh, והתקדשתם

והייתם קדושים, והתקדשתם, שתעשו עצמכם קדושים. שתעשו עצמכם, does it? Yeah, it means, work on and make yourself holy. So chasidim flegen teitshen, מאכט פאר א חלק. Afilu az nisht. And the what end will be, like the story with the Alter Rebbe, you know, the guy who came and said to the Alter Rebbe that he, says, \"I know your chasidim. They make themselves gantze tzadikim, they daven long, they I know they're all bluffers, they don't mean it.\" The Alter Rebbe looked at him and said, \"azoy? Azoy? זאל מען קוים ווערן אזוי, ווי עס שטייט אין סוף מסכת פאה.\" The guy didn't know what it said in סוף מסכת פאה. Is it, is it a klalah, eppes? Something, azoy, azoy? He went to look to סוף מסכת פאה. סוף מסכת it says, if a person shouldn't make himself blind to collect money or make himself a hinkedik, because he'll make himself blind, the end will be he'll become blind. That's what the Alter Rebbe meant. They're bluffing and they're making themselves so holy. So מקיים זיין סוף מסכת פאה, so they'll become holy. So the טייטש איז faster, מאך זיך, מאך זיך הייליג! It's not coming in Olam Haba. You think Olam Haba that's that's when your Gehenom is done. Yeah, yeah, yeah, that's