We're holding here, ל״ז. Whatever, we're still talking about tzniut in the בית הכסא, so בהמשך to this, the Gemara brings this Pasuk. It says that when Shaul HaMelech was chasing after David, and then finally Shaul went into a certain cave, and David followed him, came in later and though he was able to kill Shaul if he wanted to, but instead of that he cut off the corner of his garment and later he said to him, \"You see I could have killed you, but I... but I didn't.\" So ויאמר he said to him, להורגך, ויאמר no, he said to him. Who said to who? So David says to him, to to Shaul, ויאמר להורגך, he said to kill you, ותחס עליך, and he had rachmanut on you. Who's the he? ויאמר, why does it say he? ואמרתי מבעי ליה, it should have said, \"I said to kill you,\" that was I was able to kill you. It should have said, ואמרתי. Then it says ותחס, and he had rachmanut on you. Who's the he who had rachmanut? וחסתי מבעי ליה, it should have said, \"I had rachmanut on you.\" What does it mean he had rachmanut? Is this after the conversation? Yeah, later. After that? Yeah. אמר רבי אלעזר, Rabbi Elazar said, אמר ליה דוד לשאול, David said to Shaul, when he said he said to kill you, he goes on the Aibershter. The Aibershter in the Torah said, מן התורה היה מותר להורגך. על פי דין I was allowed to kill you. So the Torah said it, why? שהרי מאי טעמא שהרי רודף אתה. The din of a rodef means if someone is trying to kill you, you can kill him. הבא להורגך השכם להורגו, and not only if he's coming to kill you, in order to if someone's trying to kill somebody, you're allowed to save the victim by killing the rodef, so I had a right to kill you. So that's what he said, \"he\", the Aibershter said through the Torah that I kill you. But אלא צניעות שהייתה בך, the fact that you behaved with tzniut, he חסה עליך, that had rachmanut. So when it says the word ותחס, he had rachmanut, what is the it that had rachmanut? The צניעות had rachmanut on you. And what does, I had rachmanut? How was Shaul צניעות? The Gemara says מאי היא, what is it? Where do we see Shaul's צניעות in that ענין? כתיב it says in that פסוק right before that, it says, ויבא אל גדרות הצאן על הדרך, he came to a place where they have the sheep on the way, ושם מערה, there was a cave there, ויבא שאול להסך את רגליו, and Shaul went into the cave to do his needs, to go to the bathroom. תנא we learned in the ברייתא, not only he went into the cave, תנא גדר לפנים מגדר, he went in a fence within a fence, מערה לפנים ממערה. He went into one מערה, another מערה, other cave, which means he tried to go as far as possible, deep as possible, so it should be more צניעות'דיק. And it says להסך, it says להסך את רגליו. להסך means, אמר רבי אלעזר מלמד שהסך עצמו כסוכה. He surrounded himself like a sukkah, in other words he took his בגד to make sure that it's all covered, so he behaved very צניעות'דיק. That zechut that he behaved צניעות'דיק, that's the zechut that protected him. How did David know that? Yeah. Then it says what did he do, ויקם דוד, דוד came, got up, ויכרת את כנף המעיל אשר לשאול בלט, and quietly took and cut off the כנף, the the the edge of the of his coat. אמר רבי יוסי בר חנינא, רבי יוסי בר חנינא said, כל המבזה את הבגדים, anybody who embarrasses the garment, the clothes, לסוף אינו נהנה מהם, the end is that he himself cannot make any use of it, cannot have hana'ah from it. שנאמר it says, והמלך דוד זקן, it says when David got old and he was cold, ויכסהו בבגדים, they covered him with בגדים, ולא יחם לו, they didn't make him warm. That's all as a punishment so to speak for what he did, that he embarrassed the clothes. Was it a corner for tzitzit? What else could he have done? Huh? Was it a corner for tzitzit? Tzitzit. Well, what else could he have done to make his point? He's trying to get the guy to leave him alone. This is not... It's to find another... No one's saying... You know what, the word he used, punishment, it's not a punishment, it's a result. It's a result. He was, oh well, he did... he did that... No, no, but it had an effect and then it showed him, otherwise... Do something else. What else could he have done? Leave a note, you know. Leave a note, yeah. It actually says, not cut the corner of the tzitzit, but cut a piece of... He cut a בגד, not... Yeah, that was the... What other option did he have? It wasn't a punishment, he got a... got a young girl to keep warm. Is that right? Yeah, I guess so. No, it was a big punishment. He didn't need garments... didn't need a garment... Okay. It's a big punishment. Big a punishment for that? Yeah. She did not let him...

Then it says later in the pasuk, he said, אם ה' הסיתך בי, he says to Shaul, \"I don't know what you want from me. Why are you trying to kill me? If ה' הסיתך בי, if ה' enticed you, but I didn't do anything.\" אמר Rabbi Elazar, Rabbi Elazar said, אמר ליה הקדוש ברוך הוא לדוד, ה' said to דוד, \"מסית קרית לי? You call me a מסית? מסית is someone that...\" Inciter? You did that? הרי אני מכשילך, I'm going to make you stumble בדבר שאפילו תינוקות של בית רבן מכירים בו. I'll make you stumble in a halacha that even babe, children know, every child knows. What is that? שנאמר it says teshuvah? Huh? Teshuvah. No, no, that was something else. This is when we get to counting. שנאמר it says, כי תשא את ראש בני ישראל לפקודיהם. It says when the Oybershter wanted to count the Yidden, he said, count them, how? ונתנו איש כופר נפשו. Don't count the people. Let them give a מחצית השקל and then you'll count the shekalim. So, what happened here? When David Hamelech said this expression, מיד ויעמד שטן על ישראל, came the Satan. וכתיב it says, what did the Satan do? ויסת את דוד בהם. And the Satan enticed דוד, לאמר to say, לך מנה את ישראל, go count the Yidden. וכיון דמנינהו, when he counted them, ולא שקל מינייהו כופר, he didn't take the כופר. And what does it say taki in כי תשא, that if you count the Yidden without taking anything, there'll be a מגפה. Yeah. So what happened? כתיב it says, ויתן ה' דבר בישראל. Hashem made a דבר, made a, made a plague. And people died. And the plague took place מהבוקר ועד עת מועד, from the morning till a specific time. מאי ועד עת מועד, what does that mean till a specific time? אמר רב שמואל סבא, שמואל senior, חתניה דרב חנינא, the son-in-law of רב חנינא said, משמיה דרב חנינא, in the name of רב חנינא, it means that it took place משעת שחיטת התמיד ועד זריקתו. That time that takes from shechitah in the morning till the sprinkling of the blood. And רב יוחנן אמר עד חצות ממש, till ממש חצות. Because it says from the morning till עת מועד, so he taytsh't, the עת מועד means the time where you could bring the korban. See, the first peshat is the time when the korban was. So the korban was only by the time you shachat and then you spray the blood, the korban is over. But he taytsh't from the time till the עת מועד, till as long as the halachah says you're allowed to bring the קרבן תמיד, that's chatzot. So, what was so it's that all day? Ah, it's not all day. It's a half a day. It's a half a day. It's a half a day. They had reason to be there all the whole day. כל הלילה? What's that? In the Mishkan? תרומת הדשן? No, no, that's the, the אימורים, you can be מקטיר the אימורים, yeah, but the korban itself is from the שחיטת הדם till the זריקת הדם. That, those are the four עבודות: שחיטה, קבלת הדם, and, and הולכת הדם, and זריקת הדם, these are the four. And after that, it's already after it's not called עבודה. The זריקה is already, ah? שחיטה is a עבודה? שחיטה? Yeah, עבודה which is כשרה בזר. And, and people who are פסול, פסולים by שחיטה. Then it says, ויאמר למלאך המשחית בעם רב. It says that right then, at that moment, when it was the time was up, he told the משחית, the מלאך המשחית, the Satan, enough, stop. And he said, you did already עם רב. You already destroyed a עם רב, which עם רב means a lot of people and a big nation. מאי רב, what does רב mean? אמר רבי אלעזר, אמר הקדוש ברוך הוא למלאך, Hashem said to the מלאך, טול לי הרב שבהם, take the רב, the, the important one, שיש בו לפרוע מהם כמה חובות, that with that I could take many חובות, many debts, in other words, it could be one person that you'll kill and that will take care as if I killed many. And who was that? באותה שעה מת אבישי בן צרויה, that time Avishai ben Tzeruya died ששקול כרובה של סנהדרין, he so he was as equal to the majority of the Sanhedrin. And he was one of the brothers of Yoav ben Tzeruya, of Yeah, yeah, yeah, yeah. Ben Tzeruya, it's Avishai ben Tzeruya, yeah. But which one was the one that Avner killed? In the battle he killed the son of Shlomo. Avner killed one of Yoav's Yoav's son, Yoav's son. No, his brother. It was because he didn't want to kill him because he knew that Yoav held it against him. Yeah, brother. I don't think it was He knew that He knew that Avner didn't want to kill him because It wasn't him. It wasn't him. It was another brother. It's the other brother. The other brother. Who's who's running after him with the that Shaul sent. Yeah. And pierced him between the fifth After after He took him off. Correct. Oh, and pierced him between between the fifth rib, right. That's who we're talking about, no? Yeah, yeah. That was Asahel. He wasn't his son. But why ובמשחית ראה ה' He also killed 70 The plague killed 70,000, so it's not just here. It's not just this one. That's a that's a different girsa, though. Different not the same thing. This is at the same time. At the same time. This is not part of the same plague that he was punished For counting? for counting, yeah. 70,000 didn't kill? Were killed. died. Died in the plague? I thought he killed this one instead of Others dead, oh. Instead of kill more, the Eibershter said to kill him and that's it. And he's equal to all the all the 70,000. Oh, he says רובה של סנהדרין. It says ובמשחית ראה ה' when he did the השחתה with this with this... וברובה, so it's the same thing, I mean, that's the Yeah, yeah.

That's the אמר רב יעקב אבינו ראה. He saw Hashem looked into יעקב אבינו שנאמר it says why does the word ראה got to do with Yaakov it says ויאמר יעקב כאשר ראם. Yaakov said when he saw them so the word ראה is ויאמר יעקב so he saw them so he also. שמואל אמר אפרו של יצחק ראה. He saw the ashes of Yitzchak which means the korban that replaced Yitzchak he saw the Akedah שנאמר where do we see the word ראה over there it says אלקים יראה לו. Avraham said Hashem will make us see the ashes it says the word ראה. רב יצחק נפחא אמר כסף הכפורים ראה. He saw the money that was given the first time they counted and they did give money and Hashem remembered so he forgave them so he stopped the שנאמר where do we see ראה שנאמר it says ולקחת את כסף הכפורים. You shall take the כסף הכפורים. So it says in other words that was taken over then that was taken and keep it for another time that it will be used so in this case it was used. All these yesodot means the Eibishter saw Eibishter saw Eibishter saw. Which means this was the reason the Eibishter forgave them. רב יוחנן אמר בית המקדש ראה. He saw the Beit Hamikdash דכתיב it says by the בית המקדש בהר השם יראה. In the mountain of Hashem he will see. He stopped the plague the plague. איכא דאמרי פליגי בה רב יעקב בר אידי ורב שמואל בר נחמני. In this inyan there is a machloket between Rav Yaakov bar Idi and Rav Shmuel bar Nachmani. חד אמר one says כסף הכפורים ראה that he saw the money from the first time they counted. חד אמר one says בית המקדש ראה he saw the Beit Hamikdash. מסתברא כמאן דאמר בית המקדש ראה it makes more sense to the one that says Beit Hamikdash because the word ראה fits שנאמר it says אשר יאמר היום בהר השם יראה. So we see that the Beit Hamikdash is called יראה so when it says ראה it means the Beit Hamikdash. אהא דאמר אברהם וירא את המקום מרחוק. אה? אברהם וירא את המקום מרחוק. That's also the same thing it's the same thing yeah. Why does it stop why does it stop all of the plagues by seeing these things? The Eibishter sees them all the time. Probably he saw it that it should not go more. Whatever a little bit had to happen but to go far he had rachmanut because of this because he saw this. What did he say about the other plagues were stopped? The other plagues stopped the Eibishter saw the other the other עשיה. That's a different de'ah. No oh. The halachah everybody knows every child who goes to school should know that you can't count people you're not allowed to count people. And he counted. Yeah. What does it say? Yoav's brother Yoav's brother. The fastest the fastest runner on the soil Asahel. You have 20 people? 12 people. 12 we can make two minyanim one after another. A minyan a minyan a minyan. A minyan a minyan. Taking the cabin yeah. אה? We should have more people. That's true. We will make 20. Yeah.

It says in the Mishnah that you're not allowed to do certain things in the הר הבית. You can't walk on the הר הבית with your shoes and you can't רקיקה מקל וחומר and certainly you can't spit. אמר spit. So how did people spit in the בית הכנסת? בית הכנסת you're allowed. We'll see in a second we'll see in a second. You have to spit too. But you do it in a layin. What's he asking? One second. The Gemara talks about it. אמר רב ביבי אמר רב יהושע בן לוי כל הרוקק בהר הבית בזמן הזה anyone who spits on הר הבית even now כאילו רוקק בבבת עינו it's as if he'd be spitting in the apple of Hashem's eye שנאמר it says והיו עיני ולבי שם כל הימים. My eyes are there the Eibishter says all the years so the eyes are there. אמר רבא רקיקה בבית הכנסת שריא. To spit in the shul you're allowed. מידי דהוה אמנעול. Just like the shoes. מנעול בהר הבית אסור to go with shoes in הר הבית is אסור ובבית הכנסת מותר you're allowed to go with shoes אף רקיקה בהר הבית אסורה spitting is אסור in הר הבית ובבית הכנסת שריא it's permitted. Argues it's בית המדרש but it says בית הכנסת. But they don't go to הר הבית though. They're not allowed to. Not allowed to. So what are the meshugaim all going now right? אמר ליה רב פפא לרבא. Who's being מודיע? All these guys are going. To a certain point. אמר ליה רב פפא לרבא ואמרי לה רב פפי לרבא ואמרי לה רב אבינא לרבא ואמרי לה רב אדא בר אהבה לרבא.

אמר ליה רב אבינא לרבא I'll let you know you're learning out to spit that you're allowed in the shul because you allow the wear shoes. נילף מקפנדריא. Learn out from different thing. You're not allowed to make the הר הבית shortcut and in the shul you're also not allowed to. So say just like you're not allowed to the shul you can't do the thing. אמר ליה תנא יליף מנעול ואת אמרת קפנדריא. קפנדריא? The Tanna says we compare it to shoe, you're telling me we compare it to to the shortcut? מאי, ובמה ראית? דהא תניא, it says ולא יכנס להר הבית, you can't go on הר הבית לא במקלו, not with a stick, לא במנעלו, not with the shoes, ולא במעות הצרורים בסדינו, not with the money that's in the hanging on you, ובפונדתו מופשלה לאחוריו, that's the thing behind, ולא יעשנו קפנדריא, and you can't make it a קפנדריא. What's that? A shortcut. And nevertheless, a shul, in shul you're also not allowed. So then takeh, so לפועל, and the Tanna says no, in Har HaBayit you can't, here you could, בנוגע the, the shoe, the spitting. Why? He learns it out from the shoes. So, you want us to learn out from that, the Tanna tells you you have to learn out from the shoes. We'll finish two minutes earlier because I ווייל דער עולם דארף דאווענען מנחה. הא? דער עולם, דער עולם, דער עולם דאווענט, איז דא מנחה? דער עולם, דער עולם דאווענט? יא, דער עולם