Jewish Audio on Chabad.org. Today's שיעור will be מסכת עבודה זרה דף כ"ה, but we will start from דף כ"ד עמוד ב', 21 lines from the bottom of the עמוד, which is from the beginning of the תא שמע. In the גמרא before, the גמרא brought down certain פסוקים from שמואל א', where it speaks about those cows that brought the ארון. When the ארון was captured, the Holy Ark was captured by the פלשתים, and because the ארון was in their possession, that brought great plagues to their עבודה זרה, so they decided to send it back. And they put it on a wagon, attached it to cows, and they sent it back to the אידן. So the גמרא quoted some of the פסוקים before and explained it, and the גמרא here continues to explain the other פסוקים. And the גמרא quotes the פסוק where it says, וישרנה הפרות בדרך על דרך בית שמש, that הפרות, the cows, went on a straight way, on the way to בית שמש, וגומר, etc. מאי וישרנה, what does וישרנה mean? The simple פשט of וישרנה means that they went on a straight way.

אמר רבי יוחנן משום רבי מאיר, רבי יוחנן said in the name of רבי מאיר, it means שאמרו שירה, that they said שירה, they sang praise to השם, because he דייטש'es the word וישרנה not only from the word ישר, which means straight, but also from the word שיר, which means a song. That means that the פרות also sang שירה. מר זוטרא בר טוביה אמר רב, מר זוטרא בר טוביה in the name of רב said, שישרו פניהם כנגד ארון, it also means that it was straight, that means they straightened out their face in front of the ארון, ואמרו שירה, and they said שירה. So he דייטש'es it from both words: from the word of ישר and from the meaning of שירה. מאי שירה אמרו, which שירה did they say? אמר רבי יוחנן משום רבי מאיר, רבי יוחנן said in the name of רבי מאיר, they sang the שירה of אז ישיר משה ובני ישראל, the שירה that the אידן sang when they crossed the ים סוף, and just like over there it says כי גאה גאה, that the אייבערשטער was very great and took revenge of the מצרים, so here too they sang that the אייבערשטער is very great and took revenge of the פלשתים and of דגון, their god. ורבי יוחנן דידיה אמר, but רבי יוחנן his own said, what he said before was in the name of רבי מאיר, but on his own he said that what did they say: ואמרתם ביום ההוא, they said this פסוק that it says in ישעיה: and you will say in this day, הודו לה' קראו בשמו וגומר, praise השם, call on His name, etc., that the שירה they said.

ורבי שמעון בן לקיש אמר, רבי שמעון בן לקיש says, מזמור יתום, they said the orphan מזמור, the orphan קאפיטל in תהלים. And why it's called an orphan, פירוש רש"י learns, because it doesn't mention who said that מזמור. In most קאפיטלעך it says מזמור לאסף etc., that אסף said it or someone else said it, but in this מזמור that he's going to quote now, it doesn't say a name. תוספות learns it's not because of that, but because it doesn't say what the מזמור was said for. In most places when it says a מזמור, a praise for השם, it says what the reason for it is, like מזמור לתודה, that was a מזמור to be said on the קרבן תודה, or מזמור שיר ליום השבת, it says it's a מזמור for שבת. But the מזמור that we're going to say now doesn't say for what it was said, that's why it's called an orphan מזמור. Which one is it? מזמור, there was a praise, a song to השם, שירו לה' שיר חדש, sing to השם a new song, כי נפלאות עשה, because He did wonders, הושיעה לו ימינו וזרוע קדשו, He helped him with His right hand and His holy arm. That's the שירה that they said. רבי אלעזר אמר, and רבי אלעזר said that the שירה they said was: ה' מלך ירגזו עמים, השם will reign, He will be the king, and the nations will tremble. שמואל בר נחמני אמר, שמואל בר נחמני said it's a different קאפיטל of תהלים that they said: ה' מלך גאות לבש, השם will reign and He will get dressed with majesty. ורבי יצחק נפחא אמר, רבי יצחק נפחא says that what they said was, not a קאפיטל תהלים, but these are the words they said: רוני רוני השטה, sing, oh sing, the שטה, and this referred to the ארון, since the ארון was made of עצי שטים, of שטים wood, so they said: רוני רוני השטה, you should sing the שטה, התנופפי ברוב הדרך, you should ascend in all your gratefulness, המחושקת ברקמי זהב, that you are covered with golden weave, המהוללה בדביר ארמון, you are praised for your sanctuary palace, ומפוארה בעדי עדיים, and you are adorned with beautiful jewelry. And this is what the פרות said when they were carrying the ארון in honor of the ארון. מתקיף לה רב אשי, מתניתא לא אמרה הכי, רב אשי learned that what רבי יצחק נפחא said, that they said this שירה, is not really concerning the פרות that carried the ארון, but it was concerning something else. And that what he learned: The פסוק says, ויהי בנסוע הארון, when the ארון was traveling, ויאמר משה, so משה said, קומה ה', that השם should get up etc. ישראל מה אמרו? So what did the אידן say when משה said this song? Because it doesn't say here that משה said it and the אידן like it says in other places: אז ישיר משה ובני ישראל. It says just that משה said it. What did the אידן say then? אמר רבי יצחק, so רבי יצחק said on that: רוני רוני השטה וכולי. that song that he mentioned before, he said it concerning the אידן, that they said it when the ארון was traveling, at the time when משה said קומה השם ויפוצו אויביך, so the אידן said רוני רוני השיטה וכולי. Now since we mentioned the word דביר, they're going to discuss the word דביר.

אמר רב, רב says, למאן קרו פרסאי לספרא דביר? According to what is it that the פרסאי call a ספר, they call it דביר? In פרסית, in Persian, דביר means a ספר. According to what do they say that? And the answer is מהכא, they take it from this פסוק. It says ושם דביר לפנים קרית ספר. But the name of דביר, דביר was the sanctuary, the name of that before that was קרית ספר, which means the city of the book. So we see the connection between דביר and ספר. אמר רב אשי, רב אשי says, למאן קרו פרסאי לנדה דשתנא? According to what, why is it that the פרסאי, the Persians, call a woman who is menstruating, they call her דשתנא? מהכא, it's taken from this פסוק. The פסוק says כי דרך נשים לי, that רחל said to יעקב. And why can't she get off the גמל? Because דרך נשים לי, the way of woman is to me, and what she meant was that she became a נדה. So that's where they got the word דשתנא, because דשתנא is an abbreviation of the words דרך נשים לי. So therefore, they call a נדה דשתנא. And now the גמרא continues to דרש different פסוקים in תנ״ך, and the reason is because the same חכמים that argued in the פשט of the פסוקים before, also argue in the פשט in these פסוקים, and therefore the גמרא brings it here. And this is the פסוק: וידם השמש, the sun was quiet, וירח עמד, and the moon stood, עד יקם גוי אויביו, till the nation took revenge of their enemies, הלא היא כתובה על ספר הישר. This is already written in ספר הישר. Now this refers to the miracles that יהושע performed when he made the sun stop, and the day was extended so he was able to continue fighting the war, and he won the war. And it says in the פסוק that this story is already written in the ספר הישר.

מאי ספר הישר? What does it mean ספר הישר? אמר רבי חייא בר אבא אמר רבי יוחנן, that רבי חייא בר אבא said in the name of רבי יוחנן, זה ספר אברהם יצחק ויעקב, that's the ספר בראשית, that חומש בראשית, which is the ספר that speaks about אברהם, יצחק, and יעקב, שנקראו ישרים, that they are called ישרים. That's why ספר בראשית is called ספר הישר, the straight ספר, or the ספר of the righteous ones or the straight ones, because אברהם, יצחק, and יעקב, they are called ישרים, so the ספר that speaks about them is called the ספר הישר. Where do we find that they are called ישרים? שנאמר, it says that בלעם said: תמות נפשי מות ישרים, let my נפש die a death of the ישרים, of the righteous ones, and he referred to אברהם, יצחק, and יעקב, that he said he wants to die like they did. So we see here that אברהם, יצחק, and יעקב are called ישרים, therefore the ספר that talks about them is called ספר הישר. So what the פסוק is saying here, that the story, the miracle that יהושע did is already written in ספר בראשית. And the גמרא asks: והיכא רמיזא? Where is it hinted, where is it mentioned in בראשית? The גמרא answers, it says וזרעו יהיה מלא הגוים. This is the ברכה that יעקב אבינו gave to אפרים, and one of the things he says what, that his children will be full all the nations. אימתי יהיה מלא הגוים? When will אפרים's children be full all nations? בשעה שעמדה לו חמה ליהושע, that's when the sun stopped for יהושע, and יהושע is a descendant from אפרים, he was from שבט אפרים. So this is what the פסוק meant, that a time will come when the whole world will know what one of the children of אפרים did. And this is one of the things the whole world knew, because when there is a war and you win the war, the people here know that you won the war, but people on the other side of the world don't know that. But when the sun stopped, so the whole world knew that something is happening, so this was a miracle that brought fame to יהושע throughout the whole world. And the גמרא continues to דרש the פסוקים there. It says: ויעמד השמש בחצי השמים, and the sun stood in the middle of the heavens, ולא אץ לבוא כיום תמים, and it hastened not to go down about a whole day. And the

גמרא asks: וכמה? How long did the day last then? אמר רבי יהושע בן לוי, said, רבי יהושע בן לוי said: עשרים וארבע שעי, 24 hours the day lasted. In other words, normally the day lasts for 12 hours, then it lasted for 24 hours. And from the פסוק it's משמע that it stopped twice. Because it says ויעמד השמש בחצי השמים, that it stopped in the middle of the שמים, it's משמע that it was in the middle of the day that it stopped. And then it says and it didn't hasten to go like a full day, that means that at the time when it was supposed to go down, it again stopped. So he says that altogether the day lasted for 24 hours, because the sun stopped for 12 hours. And how did it go? אזל שית, it went for 6 hours, וקם שית, and it stopped for another 6 hours. That's the meaning of the first half of the פסוק, that the sun stopped in the middle of the שמים. Then אזל שית, it continued another 6 to go, וקם שית, and it stopped again for 6 hours. Because as it says, that close to the time when it was supposed to go down, close to the שקיעה, it stopped again. So together, כולה מילתא כיום תמים, the whole thing together was like a whole day. That's what the פסוק means, כיום תמים, like a whole day, that all this together was like a whole day. It stopped like a whole day. Normally a whole day is 12 hours, and here, in addition to regular twelve hours, it stopped again like a whole day, which means another twelve hours, so together, the day lasted for 24 hours. רבי אלעזר אומר, רבי אלעזר says שלושים ושש, it lasted for 36 hours. And he also divides it into two, because the פסוק is משמע that it stopped twice. It says אזל שית, it went for six hours, וקם תריסר, and it stopped for twelve hours. אזל שית, it went again for six hours, וקם תריסר, and it stopped again for twelve hours. And where does he take it from? עמידתה כיום תמים, its stopping was like a full day. Because the פסוק says it stopped כיום תמים, so every time it stopped, it stopped like a full day. And since a full day is twelve hours, and it stopped twice, so each time it stopped for twelve hours, together it's 24 hours. So the 24 hours that it stopped plus the regular twelve hours of the day, together it's 36 hours, so that day lasted for 36 hours. רב שמואל בר נחמני אמר, רב שמואל בר נחמני says, ארבעים ושמונה, that the day lasted for 48 hours. אזל שית, because it went for six, וקם תריסר, and it stopped for twelve. אזל שית, it went on for six, וקם עשרין וארבע, and it stopped then for 24 hours. שנאמר, because the פסוק says, ולא אץ לבוא כיום תמים, that it did not hasten to go like a full day. מכלל, is that דמעיקרא לאו כיום תמים הוה, that before that it didn't stop like a full day. Now since a full day is 24 hours, and he considers here that a full day not only a full day of daytime, but a full day meaning a full מעת לעת of 24 hours. So the second time it stopped, where it says that it didn't continue going for a full day, it means it stopped for 24 hours. But since it says in the second time that it stopped for a full day, obviously the time before it didn't stop for a full day. So the time before, it stopped less than that, which is twelve hours. So together, it is 48 hours. Six hours it went, twelve hours it stopped, six hours it went, and then 24 hours it stopped, together it is 48 hours. איכא דאמרי, some say, בתוספתא פליגי, that their מחלוקת is in the additional hours, in the hours it stopped. Before, when they picked the number, the first one said it was 24 hours, the next one said it was 36 hours, and the third one said it was 48, the מחלוקת was how long the day lasted then. And some say the מחלוקת of these numbers is not how long the day lasted, but for how long it stopped. רבי יהושע בן לוי אמר, רבי יהושע בן לוי says עשרין וארבע, that it stopped for 24 hours. Why? אזל שית, it went for six hours, וקם תריסר, and it stopped for twelve. אזל שית, and then again went for six hours, וקם תריסר, and it stopped again for twelve. So it comes out עמידתה כיום תמים, and it stopped for a full day, for 24 hours, because each time it stopped for twelve hours, together it's 24 hours. רבי אלעזר אמר, רבי אלעזר says שלושים ושש, that it stopped for 36 hours. אזל שית, it went six hours, וקם תריסר, and it stopped for twelve. אזל שית, it went for six hours, וקם עשרין וארבע, and it stopped for 24, which is the meaning of the words ולא אץ לבוא כיום תמים, and it didn't hasten to go for a full day, that means it stopped for a full day, it stopped the second time for 24 hours. And the first time it stopped for twelve, so together it stopped for 36. רב שמואל בר נחמני אמר, רב שמואל בר נחמני says, ארבעין ושמונה, that it stopped for 48 hours. אזל שית, it went six hours, וקם עשרין וארבע, and it stopped for 24 hours. אזל שית, it went again for six hours, וקם כ״ד, and it stopped again for 24 hours. Because the second time it definitely stopped for 24 hours according to his opinion, because there it says כיום תמים, like a full day, so that is 24 hours. So he says that the first time it also stopped for 24 hours. מקיש עמידתה לביאתה, because he compares its stopping to its going. Which means he compares, when it says in the first half of the פסוק, ויעמד השמש בחצי השמים, to the second half of the פסוק where it says ולא אץ לבוא כיום תמים. So he compares the ויעמד to the ולא אץ לבוא, and he says, מה ביאתה כיום תמים, just like at the end, the second half of the פסוק where it says it didn't hasten to go, it means it stopped for a full day, which means 24 hours, as the פסוק says כיום תמים, אף עמידתה, also this time when it stopped the first time was also כיום תמים, like a full day, which is 24 hours, so together it stopped for 48 hours. Then the

גמרא continues, תניא, we learned, כשם שעמדה לו חמה ליהושע, just like the sun stopped for יהושע, כך עמדה לו חמה למשה, so also did the sun at a point stop for משה רבינו, ולנקדימון בן גוריון, and also for this person called נקדימון בן גוריון. And the גמרא explains, יהושע קראי, how do we know it stopped for יהושע, these are the פסוקים that we just said before. נקדימון בן גוריון, how do we know it stopped for נקדימון בן גוריון? גמרא, we have that in tradition. And as רש״י brings from the גמרא in תענית, that once the יידן went to be עולה רגל, and they needed a lot of water, and there was no water, so נקדימון בן גוריון borrowed from a הגמון ten wells of water, and promised to pay him at a certain date before the day is over. And when the day came, the wells weren't full yet, so he went into the בית המקדש to be מתפלל, and it was already late, just by the שקיעה, and השם made a miracle that the sun stopped, and then it started raining, and it filled up all these מעיינות, and later on he said, look, I paid it back to you on that day that I promised, even though really the day was supposed to be over, but השם made a miracle and the sun stopped for him and the day continued, and after it was filled, that's when the sun continued to go, so he didn't have to pay him the amount he promised to pay if he wouldn't give him back the water. But that story we know from traditions for sure, the מעשה we know, but how do we know that the sun stopped also for משה רבינו? The גמרא says, אתיא, we learn out, אחל אחל, a גזירה שוה from the word אחל. כתיב הכא, it says by משה רבינו in חומש דברים, אחל תת פחדך, I started to give your fear on the nations. וכתיב התם ביהושע, and it says there by יהושע, אחל גדלך, that I'm starting to make you big. So we make a גזירה שוה with the word אחל אחל, that just like by יהושע the sun stopped, by משה also it stopped. רבי יוחנן אמר, רבי יוחנן says, אתיא, we learn out a גזירה שוה from the word תת תת. כתיב הכא, it says by משה, אחל תת פחדך, I'm starting to give your fear, so it uses the word תת. וכתיב ביהושע, and by יהושע it says, ביום תת ה' את האמורי, in the day that השם gave the אמורי, and there it says also the word תת. So we make a גזירה שוה that just like by יהושע the sun stopped, so did the sun stop by משה. רב שמואל בר נחמני אמר, רב שמואל בר נחמני says, מגופיה דקרא שמעית ליה, we know it from the פסוק itself, without a גזירה שוה from a פסוק by משה to a פסוק by יהושע. So it says by משה, אשר ישמעון שמעך, that they will hear your hearing, ורגזו, and they will tremble, וחלו מפניך, they will be afraid of you. אימתי רגזו וחלו מפניך? When did they tremble and be afraid of you? בשעה שעמדה לו חמה למשה, the time when the sun stopped for משה. And this happened at the time when משה had a מלחמה with סיחון, so there too everyone heard the greatness of משה, because the sun stopped, and the whole world saw what happened because they were able to see when the sun stopped. But then the גמרא raises, will ask a קשיא, how could you say that the sun stopped also for משה? But doesn't it say ולא היה כיום ההוא לפניו ואחריו, that there wasn't like that day before or after? It says concerning the day that the sun stopped for יהושע, so it says this didn't happen before and won't happen after. But now we're saying that it happened before and happened after; it happened to משה and happened to נקדימון בן גוריון. The גמרא says, אי בעית אימא, if you want, שעות הוא דלא הוו נפישן כולי האי. The hours weren't that many. That means that so many hours for the sun to stop, that never happened and never will happen. אי בעית אימא, if you want, I can give you a different answer, אבני ברד לא הוו. Stones of hail wasn't there. You see, because it says in the story of יהושע, it says, ויהי בנוסם מפני ישראל, it was while they were running away from the בני ישראל, והם במורד בית חורון, and they were in the going down of בית חורון, וה' השליך עליהם, and השם threw down on them, אבנים גדולות מן השמים, big stones from heaven, עד עזקה, they fell till עזקה, וימתו, and they died. So we see from here that by יהושע there was something special, that the גוים got thrown stones of hail, and this didn't happen not to משה, not in the time of נקדימון בן גוריון. And now the גמרא continues to דרש a פסוק, which also mentions the word ספר הישר. So since we brought before the פסוק where the גמרא explains what ספר הישר means, so the גמרא brings this פסוק also. You see, that says, ויאמר ללמד בני יהודה קשת הנה כתובה על ספר הישר. It's a פסוק in שמואל ב, so it says, as he said, to teach the בני יהודה the קשת, the bow, how to use a bow, as it is written in the ספר הישר. מאי ספר הישר? What do we mean by ספר הישר? אמר רבי חייא בר אבא אמר רבי יוחנן, רבי חייא בר אבא said in the name of רבי יוחנן, זה ספר אברהם יצחק ויעקב, this is the ספר of אברהם, יצחק, and יעקב, שנקראו ישרים, that they are called ישרים, which refers to ספר בראשית. דכתיב בהו, because by them it says, תמת נפשי מות ישרים ותהי אחריתי כמהו, that בלעם said, let me die like the ישרים die, and let my end be like them, and he meant let him die like the אבות. So we see that the אבות are called ישרים, therefore the ספר that discusses the אבות is called ספר הישר. But then the גמרא asks, והיכא רמיזא, where was it hinted in ספר בראשית that שבט יהודה were able to handle a bow very good? The גמרא answers, the ברכה that יעקב

אבינו gave יהודה was, יהודה אתה יודוך אחיך, you, your brothers will praise, ידך בערף איביך, your hands will be in the neck of your enemy. ואיזו היא מלחמה שצריכה יד כנגד עורף? Which kind of war, which kind of weapon is used in war that you must use your hand against the neck of your enemy? הוי אומר זה קשת. So we must say that this is a bow. When you shoot a bow, your hand has to be aimed at the neck of the enemy. So here there is a רמז that יהודה will be able to use a bow. רבי אלעזר אמר, רבי אלעזר says, זה ספר משנה תורה, that when it says here it's written in ספר הישר, it doesn't mean בראשית, it means חומש דברים, ספר משנה תורה. ואמאי קרו ליה ספר הישר? Why is ספר דברים called ספר הישר? דכתיב ביה, because it says in חומש דברים, ועשית הישר והטוב בעיני ה', that you should do the straightness and the good in the eyes of השם. So because of this פסוק where it says ועשית הישר, the whole ספר is called ספר הישר. היכא רמיזא? Where was it hinted in חומש דברים that יהודה was able to handle a bow? The answer is, a פסוק says concerning יהודה in the ברכה of משה, ידיו רב לו, his hands will be a lot to him. ואיזו היא מלחמה שצריכה שתי ידים? Which kind of weapon at war must use two hands, הוי אומר זו קשת, that is a bow.

רב נחמן בר יצחק אמר, and רב נחמן says, the ספר שופטים, which refers to the נ"ך שופטים. ואמאי קרו ליה ספר הישר, why did he call it ספר הישר? דכתיב, because it says in ספר שופטים, בימים ההם, at that time, אין מלך בישראל, there was no king among the Yidden, איש הישר בעיניו יעשה, a man what was straight in his own eyes he used to do. So since they have a פסוק איש הישר בעיניו יעשה, so that ספר is called ספר הישר. והיכא רמיזא, but where is it hinted in ספר שופטים that יהודה was able to handle a bow? It says there, למען דעת דורות בני ישראל ללמדם מלחמה, in order that the generations of the Yidden should know to teach them war, ואיזו היא מלחמה שצריכה לימוד, which kind of weapon at war has to be taught? הוי אומר זו קשת, that is a bow. ומנלן דביהודה כתיב, how do we know that this פסוק refers to יהודה, it doesn't say there anything about יהודה? The answer is דכתיב, because it says in the beginning of ספר שופטים that they asked השם, מי יעלה לנו אל הכנעני בתחלה להלחם בו, who should go up first against the כנעני to fight with him? ויאמר השם, so השם said, יהודה יעלה, יהודה should go up to war, so we know that whenever it speaks about war in ספר שופטים it refers to יהודה. So therefore when here it says that to teach them war, which means to teach them how to use a bow, that definitely refers to יהודה, so this is that. And now the

גמרא brings another פסוק from the נ"ך to דארשן, because the same חכמים that argued in the פשט in the פסוקים brought before, argue also in the פשט in this פסוק. This is a פסוק in שמואל א', where it says that when שאול came to שמואל, and שמואל told him to sit down by that party that he made, and it says in the פסוק, וירם הטבח את השוק והעליה, the cook picked up the thigh and what was on top of it, וישם לפני שאול, and he put it in front of שאול. מאי והעליה, what do we mean that was on top of it? רבי יוחנן אמר, רבי יוחנן says, it's שוק ואליה, it means the thigh and the tail. מאי והעליה, what does it mean when it was on top of it? דסמיכה שוק לאליה, because the thigh is close to the tail, that's why it's called the part which is on top of it. רבי אלעזר אמר, רבי אלעזר says, שוק וחזה, it means the thigh and the breast. מאי והעליה, why is this called the one that's on top of it? דמאחית ליה לחזה עילויה דשקא כי בעי אנופי ומנפי ליה, that you put the breast on top of the thigh when you have to make תנופה. Because when you have a קרבן שלמים, so the דין is that you have to pick it up, there has to be a formal תנופה, so then the דין is that you have to take the חזה, the breast, put it on top of the thigh, and that's how you pick it up. So that's what he did here: he gave him the שוק, and the חזה, which is usually put on top of the שוק to be picked up. And even though in this specific case it wasn't done that way, because even though this was a קרבן, but nevertheless there was no דין of חזה ושוק in this קרבן, because a חזה ושוק only applies when you bring a קרבן on the regular מזבח, or on a במה גדולה, or on a מזבח which has a דין of a במה גדולה. But a מזבח which has a דין of a במה קטנה, which means a private מזבח that is done by an individual, as they were allowed to do at that time before the בית המקדש was built, so then there is no דין of חזה ושוק to the כהן, so therefore this whole תנופה wasn't done, but nevertheless, generally, in a case of a קרבן this is done, that is the reason why it has the title והעליה, the thing which is on top of it. רב שמואל בר נחמני אמר, and רב שמואל בר נחמני says, that what does it mean? שוק ושופא, the thigh and the cap. מאי והעליה, why is this called והעליה? דשופיא עליה דשקא, because this cap is always on top of this thigh, and therefore it's called והעליה. Now the גמרא goes back to explain the משנה. It said in the משנה that לא תתייחד אשה עמהן, a woman should not be alone with גוים. The גמרא asks: במאי עסקינן, what are we talking about? אילימא בחד, one גוי, that a woman is not allowed to have יחוד with one גוי. והא גבי ישראל מי שרי? A similar case concerning a Yid is allowed? The saying is she shouldn't do it with גוים, obviously with Yidden it's allowed, but is it true? Is such a case allowed by Yidden? ותנן, didn't we learn the משנה in קידושין: לא יתייחד איש אחד עם שתי נשים, that one man should not have יחוד with two women. In other words, a woman is not allowed to have יחוד with one man, even two women are not allowed to have יחוד with one man. And this is even by Yidden, so certainly by גוים! So why does the משנה have to tell us that, that a woman is not allowed to have יחוד with one גוי? אלא, therefore we must say, בתלתא, that when the משנה says a woman is not allowed to have יחוד with a גוי, it doesn't mean with one גוי, it means with three גוים. And the reason the גמרא picks three, not two, because a woman with two men Yidden, not always is that allowed either, because in the city it's allowed, but on the way, if they're traveling, two men with one woman is not allowed. And the reason is because maybe one of the two men will have to go out and do his needs, so that it'll come out that she will remain with one man, and therefore on the road you must have three. And if you have three, whether it's in the city or on the road, it's always okay. And that's why the גמרא picks here three, that when it says in the משנה that a woman is not allowed to have יחוד with a גוי, it definitely means in a case where if it would be with יידן it would be allowed, and that's why it picks three, because with three יידן a woman is allowed to have ייחוד. But the גמרא asks, still the משנה wouldn't have to tell us that you're not allowed to have ייחוד with three גוים, because דכי סלקא דעתך גבי ישראל בפרוצין מי שרי? The same case, if you have three people, even if they were יידן, but if they were פרוצין, which means that they were loose-mannered, that they weren't careful in the איסור of עריות, is it allowed even with יידן? What not, didn't we learn in the משנה: אבל אשה אחת מתייחדת עם שני אנשים. One woman is allowed to have ייחוד with two men, as we said before, if it's in the city. ואמר רב יהודה אמר שמואל, and on that רב יהודה said in the name of שמואל: לא שנו, this was not said, אלא בכשרים, if they are well-mannered, good יידן that we know they are careful with the איסור of עריות. אבל בפרוצין, but if it's among פרוצין, even if they are יידן, but if they are פרוצים, which means they are loose in the איסור of עריות, אפילו עשרה נמי לא, even one woman with ten men is not allowed. מעשה היה, there was a story, והוציאוה עשרה במיטה, that ten people carried out a woman in a bed, saying that she was dead, and the reason they took her out was to do an עבירה with her, even though there were ten men, but they weren't ashamed one of another. But the whole reason why if you have two people you're allowed, because we say that no one will do anything wrong, they'll be ashamed of the other. But here we see that even ten were not ashamed of another, one of another, and the reason was because they were פרוצים. Now, if with three people פרוצים, even if they are יידן, you're not allowed, now all גוים are פרוצים. So, certainly you're not allowed to have ייחוד with גוים. So, even if the משנה wouldn't tell us here that one woman is not allowed to have ייחוד with three גוים or more, so we would understand it ourselves, because definitely they are פרוצים, and we know already that even if they are יידן, but if they are פרוצים, you're not allowed to have ייחוד. גמרא answers: לא, צריכא, it does need that to tell us, דאשתו עמו, that she has ייחוד with a גוי that the גוי's wife is with him. Now, by a ייד the דין is that you're allowed to have ייחוד with one man if the man's wife is there too, because his wife will watch him that he shouldn't do anything wrong with the other woman. But by a גוי the דין is that still you're not allowed, because עובדי כוכבים אין אשתו משמרתו. By a גוי, his wife won't watch him. אבל ישראל, but by a ייד, אשתו משמרתו, his wife will watch him. Then the גמרא asks: ותיפוק ליה משום שפיכות דמים, let the איסור be anyway because of שפיכות דמים. It said in the משנה that even one man is not allowed to have ייחוד with גוים, and the reason is because we suspect that they're going to kill him. So, the same thing should apply to a woman. So, why do we have to have a special דין by a woman that the reason she cannot have ייחוד is because of עריות? She shouldn't be able to have ייחוד with גוים for the same reason as a man can't, because they could kill her, they're suspected of שפיכות דמים. אמר רב ירמיה, so רב ירמיה said: באשה חשובה עסקינן, we are talking by an important woman, דמרתתי, in other words they are afraid of her. As רש״י explains, that means a woman who is important amongst men, and important amongst women. When we say important amongst men, that means that she is an important woman in the government. When we say she is important among women, that means that she is a pretty woman. And that is the reason why if as far as שפיכות דמים is concerned we're not afraid: since she's important amongst men, that means that she's an important woman in the government, they will be afraid to kill her. On the other hand, since since she is also important amongst women, which means she's a pretty woman, so therefore we are afraid of עריות, that the גוי will do an עבירה with her, or even convince her to do an עבירה willingly, and that's why she is not allowed to have ייחוד with the גוי. רב אידי אמר, but רב אידי gives a different reason. He says the reason why we're not afraid that they will kill her, because אשה כלי זיינה עליה, that a woman has her own weapons upon her, which means the עצם fact that she is a woman, that is her best weapon to save herself, because we assume he will not kill her, because he will want to use her to do an עבירה with her. So therefore, as far as שפיכות דמים is concerned, we're not afraid, רב אידי says, because a man, a גוי will not kill a woman. He will want to use her for an עבירה, so he will not kill her. On the other hand, we are afraid of עריות, we're afraid that he's going to do an עבירה with her. And obviously רב אידי, by רב אידי doesn't make a difference whether she is pretty woman or not a pretty woman, by And רב אידי, by רב אידי obviously doesn't make a difference whether she is an אשה חשובה or not, whether she is an important woman, just to be that this is the reason why they'd be afraid to kill her, because she's important in the government, according to him, even if she's not important in the government, he won't kill her because he'll want to use her for the עבירה. And he also doesn't make a difference whether she is an important woman amongst women, which means whether she's a pretty woman or not, because in all cases he will use her for an עבירה, and therefore we are always afraid that that he will have עריות with her, and therefore she is not allowed to have ייחוד with the גוי. But then the גמרא asks: מאי בינייהו, what is the difference between רב ירמיה and רב אידי, since according to both לפועל a woman is not allowed to have ייחוד with גוים, what is the difference what reason we give? Because according to רבי ירמיה, if she's an אשה חשובה, then she's not allowed to have ייחוד because of עריות, we're not afraid that they will kill her, but we are afraid that they will do an עבירה with her. If she is not an אשה חשובה, then she's not allowed to have ייחוד because we're afraid they'll kill her. So ממה נפשך, she's not allowed to have ייחוד. According to רבי אידי who says אשה כלי זיינה עליה, a woman always has a weapon upon her, which means the fact that she's a woman will save her from death, but nevertheless, in all cases we're afraid of עריות, which is the whole idea of אשה כלי זיינה עליה, that because she's a woman and the גוי could use her for an עבירה, that's why he won't kill her. So that is always. So therefore, in all cases a woman is not allowed to have ייחוד with גוים because of עריות. But still, למעשה, she's not allowed to have ייחוד. So it comes out that according to רבי ירמיה and according to רבי אידי, a woman is never allowed to have ייחוד. So what is the difference להלכה? And we know that whenever there's a מחלוקת in a reason of a דין, there must be a difference in the הלכה, otherwise they wouldn't argue. So the גמרא answers, איכא בינייהו, the difference between them is אשה חשובה בין אנשים ושאינה חשובה בין הנשים. A woman who is חשובה amongst men, but not חשובה amongst women. Which means a woman who is an important person in the government, but on the other hand between women she is not important, that means that she is not a pretty woman. So in a case like that, according to רבי ירמיה, who gives the reason that why won't they kill her? Because she's חשוב between the men. Why will they do an עריות with her? Because she is a pretty woman, she's חשובה between the women. So what happens if she is חשובה between the men, but not חשובה between the women? So we are not afraid that they will kill her, because she is חשובה between the men, she is an important person in the government. On the other hand, we are not afraid that they will do an עבירה with her, since she is not חשובה between the women, she is not a pretty woman, and according to רבי ירמיה, if she's not a pretty woman, then we are not afraid that they will do an עבירה with her. So a woman like that is allowed to have ייחוד with גוים. While according to רבי אידי, who says that we're never afraid that they're going to kill her, but we are always afraid that they will do an עבירה with her, so in that case even if she is not a pretty woman, still she's not allowed to have ייחוד with גוים, because we're still afraid that they will do an עבירה with her. So this is the difference between רבי ירמיה and רבי אידי, that according to רבי ירמיה, a woman who is חשוב in the government, but not pretty, is allowed to have ייחוד with גוים, and according to רבי אידי, she is also not allowed to have ייחוד with גוים. Then the גמרא says, תניא כוותיה דרבי אידי בר אבין, we learn a ברייתא, which seems to be saying what רבי אידי בר אבין said. Because we learn a ברייתא, והאשה, a woman, אף על פי ששלום עמו, even though there's peace with her, which means a woman we never suspect that she will be killed, there will always be peace with her. And the reason seems to be because she is a woman, so a person will never kill her, because he'll be able to use her for an עבירה, so she always has a weapon upon her that will save her from death. The ברייתא says that a woman, even though שלום is with her, לא תתייחד עמהן, and still should not have ייחוד with the גוים, מפני שחשודין על העריות, because they are suspected of עריות. So here we see both things, that on one hand, the ברייתא considers a woman always שלום עמו, always she is safe from death, and it doesn't say it's דווקא in a case where she is חשוב between men, which means she's an important person in the government. And on the other hand, always there is a suspicion that there will be עריות, and that's why she's never allowed to have ייחוד with גוים, so this seems to be a ראיה to רבי אידי בר אבין. This is the way רש״י learned פשט in this גמרא. But תוספות learns the פשט different. תוספות says that when the גמרא says that the difference between the פשט of רבי ירמיה and רבי אידי is in the case of אשה חשובה בין הנשים, אנשים, ושאינה חשובה בין הנשים, that a woman who is חשובה between men and not חשובה between women, these are two separate cases. It's not like we learned before according to רש״י, that this is one woman who has these two qualifications: she is חשובה between men, and she is not חשובה between women. But תוספות says, no, that these are two separate things, we're saying two differences between רבי ירמיה and רבי אידי. One difference is in a case where a woman who is חשוב between men, and another difference is a case a woman who is not חשוב between women. And he says the פשט is like this: at first when the גמרא asked, why do we say that the reason a woman can't have ייחוד with גוים is because of עריות, why don't we say because of שפיכות דמים? And the גמרא answered, one פשט was רבי ירמיה said because we're talking about an אשה חשובה. That was the answer. She's a חשובה woman, an important woman, that's why we're not afraid of שפיכות דמים. So the only thing we're afraid of is of עריות. And it doesn't make a difference whether she's a pretty woman or not a pretty woman, in all cases we're afraid of עריות. As תוספות says that we don't ever find that the חשש, the suspicion of גוים doing עריות is only by a pretty woman. That's a general כלל, they're always suspected of עריות. And therefore רבי ירמיה answers that when it says that we're afraid of עריות, it's talking about a woman who's חשוב amongst men, which means that she is an important person, so therefore we're not afraid that she's going to be killed, but on the other hand, we are afraid of עריות, and therefore she's not allowed to have יחוד with a גוי. And רב אידי answered that the reason we're not afraid of שפיכות דמים is because אשה כלי זיינה עליה, she has her weapons upon her. And it's not like רש״י says that it means that she's able to be used for עריות, and therefore the גוי won't kill her. It means פשט: a woman is weak, and a woman is not one that fights in war, and therefore a woman is not killed. גוים, even, would not kill a woman just like that. And that's what רב אידי means to say, that the reason we are not afraid of שפיכות דמים is because a גוי would not kill a woman. Therefore, the only reason we're afraid of is of עריות. And then the גמרא asks: What is the difference between the two? And the גמרא answers: There are two differences. One case is if she is חשוב between men, which means she is close to the government. So here there's a difference between רבי ירמיה and רב אידי whether a woman like this is allowed to have יחוד or not. Now according to רבי ירמיה, she's not allowed to have יחוד. As רבי ירמיה said before, that a אשה חשובה, we are טאקע not afraid of שפיכות דמים that they'll kill her, but we are afraid of עריות, and therefore even though she's a חשובה woman to the government, but we're still afraid of עריות, and therefore she's not allowed to have יחוד with the גוים. But according to רב אידי, a woman who is important in the government is allowed to have יחוד, because רב אידי had said that the reason we are not afraid normally that she will be killed is because אשה כלי זיינה עליה, which means, as we said before, that a woman is a weak person, and therefore they wouldn't kill her. But nevertheless, normally we are afraid of עריות. But if she's an important woman, so the גוים will be afraid even to do עריות with her, because she's an important woman in the government. So therefore, in a case like this, she is allowed to have יחוד according to רב אידי, because there is nothing to suspect. We don't suspect she'll be killed, because no woman will be

killed, but we also don't suspect that there will be עריות, since she's an important woman. And then there is another difference, the גמרא says, between the two, in a case of a woman who is not חשוב between women. And this does not mean, according to תוספות, if she is not pretty, but it means very simple: a woman who is not important amongst women, no one cares about her. So here we also have a difference: according to the פשט of רבי ירמיה, she's not allowed to have יחוד, because since she is not חשוב, they will kill her, because רבי ירמיה doesn't hold of the כלל that רב אידי said that every woman is כלי זיינה עליה, they won't kill her because she's a woman and she's weak. And therefore, the only reason they wouldn't kill her is if she is חשוב, and in a case where she is not חשוב, then they will kill her. That's why she's not allowed to have יחוד with a גוי. But according to רב אידי, she's allowed, because since כלי זיינה עליה, she is a woman, so they won't kill her. איי, the question of עריות? So as soon as she will see that the גוי is want wants to do something to her, she will leave. So therefore, she is allowed to have יחוד לכתחילה, because she is able to leave if he wants to do עריות. So this is the second difference between the פשט of רבי ירמיה and the פשט of רב אידי. Then

תוספות quotes from the ירושלמי. In the ירושלמי it says like this: the ירושלמי also asked the question that why do we say the reason she shouldn't have יחוד with גוים is because of עריות, why don't we say it's because of שפיכות דמים? And the גמרא says that רבי ירמיה answers that we're talking in a case of a strong woman, and therefore we're not afraid of שפיכות דמים, because she's strong, so she won't let herself get killed. Therefore, the only חשש is because of עריות. But רב בון says that even if she's a weak woman, still we're not afraid that she's going to be killed, because a woman is always able to hide and say that she is a גויה, and therefore they won't kill her. By a man, we say a man shouldn't have יחוד with גוים because we're afraid he'll be killed, he can't hide himself, you can tell on a man that he is a ייד. But on a woman, you can't tell that she's a Jewish woman, so she could always hide herself and say that she's a גויה. And therefore we're not afraid that she will be killed, but we are afraid that that the עבירה will be done, and therefore she's not allowed to have יחוד just for that reason. So תוספות says that according to the ירושלמי, we could say that this is the פשט in our גמרא here also. That when it says that רבי ירמיה answers that באשה חשובה עסקינן, אשה חשובה means not just an important woman, it means a strong woman, the one that has כח. So therefore, we aren't afraid that she will be killed, but we are afraid of עריות. And even though she's a strong woman, so how could they force her for עריות? So we're not afraid they will force her, we're afraid they will convince her to do the עבירה. And רב אידי, when he says that the reason we're not afraid that she will be killed is because אשה כלי זיינה עליה, that means כלי זיינה עליה, the weapon that's on her means the fact that she could hide herself and say that she is a גויה. So that's what he means, that אשה כלי זיינה עליה, and therefore we're not afraid that she'll be killed, but we are afraid of עריות, and that's why the משנה the reason for the משנה why she can't have יחוד with גוים is because of עריות. And then

when the גמרא asks מאי בינייהו, according to this פשט, the קשיא is: What is the difference? According to both, there is no חשש of שפיכות דמים, and there is a חשש of עריות, so what is the difference between these two reasons? And the גמרא answers: איכא בינייהו אשה חשובה בין האנשים. That means, a woman who is חשובה between men means she's a strong woman. In the case of a strong woman, according to רבי ירמיה, she's still not allowed to have יחוד. Why? Because even though we're not afraid she'll be killed, because she's strong, we're afraid she'll be convinced to do the עבירה. Now according to רב יהודה, בכלל we're not afraid that a woman will be convinced to do the עבירה. According to רב יהודה, the חשש is, we're afraid that a woman will be forced to an עבירה, because רב יהודה gave the reason why aren't we afraid that she'll be killed, because she could say she's a גויה. And what are we afraid then? That an עבירה might be done. But we don't see that according to רב יהודה, we are afraid that she will be convinced to do the עבירה. We are afraid only that she will be forced. According to רבי ירמיה, we can't say that what he means is we're afraid she'll be forced, because he said we're talking in a case where she's strong, so just like they can't kill her, they won't be able to force her. So according to רבי ירמיה, we must say that we're afraid of עריות that she will be convinced. But according to רב יהודה, we don't have to say she's afraid she'll be convinced, he's not afraid of that. According to him, we're afraid only she will be forced. Now he said before that we're not afraid she'll be killed because she could say she's a גויה, on the other hand we're afraid of עריות because we're afraid she'll be forced. Now according to that, if she is a strong woman, according to רב יהודה, she's allowed to have ייחוד. We're not afraid that she'll be killed because she's strong, we're not afraid according to רב יהודה that she'll be forced to an עבירה either because she is strong, and there is no reason to be afraid that she will be convinced because according to him we're not afraid of such a thing, so there is no reason she shouldn't have ייחוד. That's one difference between רבי ירמיה and רב יהודה, and the second difference the גמרא says between רב יהודה and רבי ירמיה is the case שאינה חשובה בין הנשים, which means according to this פשט that she is טאקע not a חשובה woman, not a strong woman, but she is found amongst other women. And that is the difference between רב יהודה and רבי ירמיה. According to רב יהודה, she's allowed to have ייחוד. Why? Because we're not afraid they're going to kill her because she could hide and say that she's a גויה. And for עריות, we are also not afraid, since she is found amongst women, we're not afraid that they will do any עריות with her. Therefore she's allowed to have ייחוד. According to רבי ירמיה, we're טאקע not afraid of עריות, but we are afraid of שפיכות דמים. Because only if she's a strong woman, we said before according to him, we are not afraid of שפיכות דמים they'll kill her, but she is If she is not strong, we are afraid that she will be killed. So according to רבי ירמיה, she still wouldn't be able to have ייחוד even though she is amongst women because she is not חשובה, which means according to this פשט that she is not a strong woman. Now we

will continue with the גמרא. The גמרא quotes from the משנה where it says, לא יתייחד אדם עמהם, a person, a man shouldn't have ייחוד with them because they are suspected of killing. תנו רבנן, the רבנן learned, ישראל שנזדמן לו עובד כוכבים בדרך, if a ייד while he was walking on the road happened to meet up with a גוי and the גוי is continuing with him, תופלו לימינו, should put him on your right side. That the גוי should be on the right side of the ייד. That just in case the גוי will want to do something bad to the ייד, the ייד will be able to grab onto him with his right hand. Since the right hand is the stronger hand, so he should have the upper hand over the גוי, so if the גוי is to his right side he will be able to grab onto the גוי when he has to. רבי ישמעאל בנו של רבי יוחנן בן ברוקה אומר, but רבי ישמעאל, the son of רבי יוחנן בן ברוקה, says that there's a difference. בסייף, if the גוי is carrying a sword, תופלו לימינו, then keep him on your right hand. That just in case the גוי will want to kill you, and since the sword is worn on the left side, so then it'll be right next to the ייד's right hand, so the ייד will be able to grab onto the sword when he'll have to. במקל, but if the גוי is carrying a stick and that is on the right side of the גוי, תופלו לשמאלו, then you should have the גוי on your left side so the weapon that he is holding will be close to you, because the weapon is in his right hand so then it'll be close to you that if he'll want to do something you'll be able to grab onto his weapon. היו עולים במעלה, if they were going up steps, או יורדים בירידה, or they were going downwards, לא יהא ישראל למטה, so the ייד should never be on the lower level, ועובד כוכבים למעלה, and the גוי on the higher level, אלא ישראל למעלה ועובד כוכבים למטה, the ייד should always be on the higher level and the גוי should be on the lower level. אל ישחה לפניו, do never bend down in front of a גוי to pick anything up or anything like it, שמא ירוץ את גולגלתו, he might break your skull, because when you bend down he might hit you with a stick and kill you. Also the דין is שאל לו להיכן הולך, if you're going on the road and a גוי asks you, "Where are you going?", ירחיב לו את הדרך, you should widen the way for him, which means, as רש''י says, that if you're really planning to go only one פרסה, tell him that you are going two פרסאות. So just in case he has in mind to kill you, then he will leave it for later, and by the time he wants to kill you you will have already turned off the road. כדרך שעשה יעקב אבינו לעשו הרשע, like our father יעקב did to עשו הרשע. דכתיב, it says, when עשו asked him to come to him to שעיר, so יעקב said to him, "You go ahead, and I will go slow, עד אשר אבא אל אדוני שעירה, till I will come to my master to שעיר." So he said to him that he is going to שעיר. וכתיב, but then it says really, what did he really do? ויעקב נסע סוכותה, יעקב only came to סוכות and he didn't go to שעיר. So we see, what did יעקב do? יעקב told him further than he really planned to go, because he suspected that עשו is going to want to kill him on the way, so that's why he told him, "I'm going a longer way", and really he planned to go a shorter way. The

גמרא says, מעשה בתלמידי רבי עקיבא, there's a story with תלמידיו של רבי עקיבא, שהיו הולכים לכזיב, they were going on the road to כזיב. פגע בהן ליסטין, so a robber met us, met up with them. אמר להם, and he said to them, לאן אתם הולכים, where are you going? אמרו להם, so he said to the robbers, לעכו, they are going to עכו. Really they planned to go to כזיב, but they said, we are going to עכו, which was further. כיון שהגיעו לכזיב, when they reached כזיב, פירשו, they separated. אמרו להם, so the robbers said to them, תלמידי מי אתם, whose students are you? אמרו להם, they said to the robbers, תלמידי רבי עקיבא, we are the students of רבי עקיבא. אמרו להם, so the robbers said to them, אשרי רבי עקיבא, good is to רבי עקיבא, ותלמידיו, and his students, שלא פגע בהן אדם רע מעולם, that never did a bad person to meet up with them. In other words, he praised רבי עקיבא for having such students that outwitted them, that told them something that saved themselves. So he praised רבי עקיבא for that. Then the גמרא tells another story: רב מנשיה הוה אזיל לבי תורתא, רב מנשיה was going to תורתא. פגעו בה גנבי, thieves met up with him on the way, אמרו ליה, they said to him, לאן קא אזלת, where are you going? אמר להם, he said to them, לפומבדיתא. He said פומבדיתא, which is further than תורתא. כי מטא לבי תורתא, when they came to תורתא, פריש, he separated and turned off. אמרו ליה, so they said to him, תלמידא דיהודה רמאה את, you are a תלמיד of יהודה the deceiver, because he was a תלמיד of רב יהודה. So they said to him, you are a תלמיד of יהודה, the deceiver, because he deceived them. Because he told them he was going to פומבדיתא, and they had planned to do something to him, but they waited till it would be further on the trip. And לפועל, he turned off by תורתא. אמר להו, so he said to them, ידעיתו ליה, do you know him? יהא רעוא, let it be the will, דלהוו הני אינשי בשמתא, that let these people, meaning the people, the robbers, let them not ever meet with success, let them be in חרם and never be מצליח in their work. אזלו, they went, עבדו גניבותא, they robbed, עשרין ותרתין שנין, for 22 years, ולא אצלחו, and they didn't succeed because of this קללה that he gave them. כיון דחזו, since they saw this, אתו כולהו, they all came, תבעו דלישרו שמתייהו, they came and they asked that their קללה, this חרם that they were put in, should be revoked. והוה בהו חד גירדנאה, there was amongst them one weaver, דלא אתא למישרא שמתיה, who didn't come to have his חרם, his ban revoked, אכליה אריה, so him, a lion ate up. And the גמרא says, היינו דאמרי אינשי, this is what people say, גירדנאה דלא תאיז, a weaver who is not a proud fool, שתא בציר משנה, he could change his yearly simple small salary, small income, he could change. As we see here that this weaver, because being proud and he was a fool, he got killed. Otherwise he could have revoked the ban that was put upon him. And the

גמרא says, תא חזי, come and see, מה בין גנבי בבל, what is the difference between the גנבים, the thieves of בבל, לליסטי דארץ ישראל, and the robbers of ארץ ישראל. Because see the story concerning ארץ ישראל, when they saw they were outwitted, so then they praised רבי עקיבא and his תלמידים. But the גנבים of בבל, when they were outwitted, what did they do? Not only didn't they praise him, but they even insulted רב יהודה because of what they did to him. Concerning the last thing, the גמרא says that if a גוי asks you where you're going, you should be מרחיב לו את הדרך, you should widen the way as יעקב אבינו did to עשו, so רש״י, as we said before, explains that יעקב told עשו something which was not true. Really יעקב did not go to שעיר, and he didn't plan to go to שעיר, and nevertheless he said to him, I am going, because he was afraid of him. And the same way, when a גוי asks you where you're going, so don't tell him where you're going, make it a longer road, tell him that you are going two פרסאות even though you plan to go one פרסה, because maybe the גוי will wait from killing you till the second פרסה, and you will leave him before that. לכאורה, this doesn't fit to what the מדרש says, because it says in the מדרש בראשית רבה, it says that on the פסוק that יעקב said עד אשר אבוא אל אדוני שעירה, so it says there that when did יעקב go to שעיר? So the מדרש says that when משיח will come, that's when יעקב will go to שעיר. So לכאורה, it's משמע that יעקב did not say something which is not true. So בפשטות, there is a מחלוקת between the מדרש and the גמרא. According to the גמרא, יעקב טאקע said something which was not true because he was afraid that עשו would kill him. But according to the מדרש, he was not afraid עשו would kill him. So then what did he mean when he said I will get to שעיר? So the מדרש says that he meant he will get to שעיר when משיח will come. But לכאורה, we can't say that because רש״י in חומש puts the two things together. רש״י says that why did he say that to עשו? Because he was afraid maybe he will kill him, and that's why he said he's going further. And then רש״י says, when will יעקב go to שעיר? When משיח will come. And לכאורה, if he said something which was not true, then why do we have to say he meant when משיח will come? And if we say he meant that he will go when משיח will come, then how do we know that he said something which is not true in order to save himself? Maybe he said it because he meant when משיח will come, he will go there. Therefore, the ליובאוויטשער רבי says that it's possible to say that רש״י in חומש טאקע doesn't mean the same as רש"י says in the גמרא. In the גמרא, רש"י says that what does it mean to be מרחיב? To tell him, tell him that you are going further than that you are really going. But in חומש, when he says הרחיב לו את הדרך, he means like the פשוט פשט of הרחיב. הרחיב means wide, not longer. It didn't say מאריך לו את הדרך, he makes it longer and he tells him he's going further, but he's מרחיב that means that he's telling him that the trip will take him longer. Not that he told him that he is going to a place where he really didn't plan to go. באמת he planned to go to שעיר. But the only thing is he said it will take a long time. As he טאקע said to him that it is going to take me very long, ואני אתנהלה לאטי לרגל המלאכה אשר לפני ולרגל הילדים. So really he didn't say anything which is not true, because he טאקע planned to go to שעיר, and he will go to שעיר when משיח will come. But he was מרחיב את הדרך, he meant that it will take him longer. And that was the way he tried to get out of עשיו and to save himself, that he thought that if I will tell him it's going to take long, so עשיו is going to have in mind, ah, so I have a long time till I have to kill him, and therefore he would be safe from עשיו. So it comes out the way that רש"י explains it in חומש and the way רש"י explains it in the גמרא is different. And we see another difference between the way רש"י says it in חומש and רש"י in the גמרא. In the גמרא רש"י says that the reason you should say it to him is אולי ימתין הנוכרי מלהכותו עד פרסה שנייה, maybe the גוי will wait from killing him till the second פרסה. In other words, we assume for sure the גוי is going to want to hit him. Just that by saying that, maybe he will do it later. But the way רש"י says it in חומש, that יעקב said אם דעתו לעשות לי רעה, if he plans to do bad to me. In other words, we don't assume that he probably will. So it seems like רש"י in גמרא is learning that we are saying that probably he will do it, and רש"י in חומש is learning that not that he probably will do it, but just in case he will, he will do it later. But these two things the ליובאוויטשער רבי says are connected to each other, and that is the reason why in חומש רש"י says it one way and in the גמרא רש"י says it different, because as we know רש"י always explains the פירוש הפשוט. In גמרא he explains the פשוט פשט in the גמרא, and in חומש he explains the פשוט פשט in חומש. And everything has to fit to the way it seems from that place. The way it's משמע from the גמרא that's how רש"י explains the פשוט פשט in the גמרא, the way it's משמע from פשוטו של מקרא רש"י explains it in חומש. And therefore, in the גמרא where the גמרא says the לשון that you should do it כדרך שעשה יעקב אבינו לעשו הרשע is משמע that יעקב אבינו held that עשיו, since he's a רשע, he definitely will do bad to him. מה שאין כן in פשוטו של מקרא, where we look at the story in חומש it seems like עשיו was not planning to do anything bad to him. אדרבה, at that point עשיו had רחמנות to him, just still since after all it was עשיו, יעקב wasn't sure maybe he will do bad to him, but that's not that יעקב assumed that probably he will do. And that is the reason for the difference between רש"י in חומש and רש"י in the גמרא. In the גמרא, when we're talking about עשיו as being a רשע, and we assume that he will do something bad, and therefore when we learn out from here, we're also learning out for a case where we assume that the גוי is going to hurt you, so there it's not enough just to tell the גוי that it'll take me longer, there you have to actually have to tell him something which is not true. You have to tell him that you are going to a further place, because since it's a more ודאי היזק, it's a stronger ודאי, more clear that he will do the היזק, therefore you are allowed to even lie and say that you are going further. But the way רש"י learns it in חומש that it wasn't a clear thing that he would want to hurt him, it was just a suspicion maybe he wants to hurt him, and therefore here it is not allowed to say that you are going further than you're really going, all you can do is be מרחיב לו את הדרך, make it wider, which means make it take longer than you expect, and that is the way you should save yourself, but not to save yourself by telling him a lie that you are going further than you really, than you really planned to go. And the

ליובאוויטשער רבי continues to explain that we could say that this is also the שיטה of the רמב"ם, that the רמב"ם in הלכות רוצח ושמירת נפש פרק י"ב הלכה ח', where he brings this הלכה, learns as רש"י explains it in חומש, not the way רש"י explains it in the גמרא. And he brings many ראיות to it. One of the ראיות is that the רמב"ם, when he brings this דין, he only quotes the פסוק, עד אשר אבא אל אדוני שעירה, and he doesn't quote the second פסוק the גמרא brings that ויעקב נסע סוכותה. לכאורה, the main ראיה is from the second part, that even though he said he's going to שעיר, but לפועל he only went to סוכות. And that ראיה he doesn't bring. Also, in the גמרא the לשון is כדרך שעשה יעקב, and the רמב"ם uses the לשון כדרך שהרחיב יעקב. In the גמרא it says the לשון יעקב אבינו לעשו הרשע and the רמב"ם takes away these titles. So he says that could be that the רמב"ם learns that what is the פשט not because he really suspected that he is going to definitely hurt him, it was a ספק in that case, he learns like the רש"י learns in חומש, and that's why he doesn't bring the word עשו הרשע, because in that way עשיו wasn't at that point the רשע that יעקב, that יעקב was sure that he wants to hurt him, but he suspected maybe, and therefore the רמב"ם learns that you should not really tell him a lie, and that's why the ראיה is not from the fact that he went only to סוכות, because when he told him he's going to שעיר, he really meant to go to שעיר, because eventually he's going to get there, but the only thing was that he told him עד אשר אבא אל אדוני שעירה, till I will come it will take me a long time. He was

only מרחיב to him the דרך, as a simple פשט of מרחיב, which means that you make it wider, but not longer, and that's That's why the רמב"ם doesn't explain what מרחיב לו את הדרך means, like it's explained in the שולחן ערוך and other places, that it means like רש"י says in the גמרא that you should tell him further than you plan to go, because that's not what the רמב"ם means. He just means that you tell him that it'll take you longer till you will get there. אי, in the גמרא the גמרא does bring the פסוק ויעקב נסע סוכותה, and the גמרא does use the לשון עשו הרשע, so the רמב"ם will learn that the גמרא doesn't mean to use this פסוק ויעקב נסע סוכותה as a ראיה that he only went to סוכות, different than what he said. The ראיה is only that it helped that he got to סוכות and עשו didn't hurt him at all. And the reason the גמרא brings הרשע, maybe the רמב"ם will learn that this is just a hint to the כלל that הלכה בידוע שעשו שונא ליעקב, and that is a reason why at least he suspected that he might hurt him, because otherwise there wouldn't even be a reason for that suspicion. אי, the גמרא later on brings two stories where it says clearly that they said to the גוים that they are going further than they really plan to go, which and בפשטות these two stories are ראיות and a המשך to what the גמרא says before, so the רמב"ם will learn that it's not so. This is another דין that the גמרא is trying to tell us. In a

case where a גוי just סתם asks you where you are going, so then you are not allowed to lie to him and tell him you are going further, you should just be מרחיב לו את הדרך, tell him it'll take you longer, and make it take you longer. In a case where it is ברי היזקא, in a case where they were, as the גמרא says, גנבים, known גנבים, or ליסטים, that there it's ברי היזקא, there you're even allowed to lie to save yourself, because otherwise we are not sure you're going to save yourself. And that's the second דין that the גמרא is trying to bring us, that in a case like that, you're even allowed to tell him you are going further than you plan to go. And the reason that the רמב"ם doesn't bring that הלכה is because, as the כללי היד מלאכי says, that the רמב"ם doesn't usually bring a הלכה which is not mentioned in the גמרא in a real סגנון, in a לשון of a הלכה. Since it is only mentioned as a story, the רמב"ם doesn't bring it in a סגנון of a הלכה.