What time is Maariv? 8:40. 8:40. Okay. It says, לא יקרא לאור הנר. You're not allowed to read Shabbos right by the candle. The reason is because we're afraid that if you're trying to read and the candle is that's not working so good, you're going to fix it, so you'll be able to עולת השבת עולת השבת No, because No. Whatever you put it on is going to stay. A candle, it gets which less and it doesn't go, sometimes you need more oil, so then you're afraid. Here, there's nothing to be afraid. אמר רבא, רבא said, אם אדם חשוב הוא מותר. A chashuv person is allowed, because a chashuv person doesn't really get involved in fixing the the wick and fixing this, so we're not afraid he's going to do it. Zogt di Gemara מיתיבי, I can ask you a kashya. It says, לא יקרא אדם לאור הנר, a person should not לא יקרא לאור הנר, he shouldn't read by the candle, and the reason is שמא יטה. You might, let's say the candle ain't working, you might turn the candle. אמר רבי ישמעאל בן אלישע, Rabbi Yishmael ben Elisha says, אני אקרא ולא אטה. I'm not afraid. I'll read and I'm not going to come to do something to the candle. פעם אחת קרא, once he read by the candle, וביקש להטות. And and he almost he almost did it. He wanted to do it. אמר, he said, כמה גדולים דברי חכמים, how great are the words of the חכמים שהיו אומרים, they said, לא יקרא לאור הנר, that you're not allowed you shouldn't read, because I saw it, how shayach it is that you'll some you'll be מטה, you'll do it. The Gemara The Beraita continues, Rabbi Natan אומר, Rabbi Natan says the case was not like that, that he almost did. קרא והטה. He read and he takeh did it, which means it was חילול שבת. וכתב על פנקסו, so he wrote down in his booklet, אני ישמעאל בן אלישע קריתי והטיתי נר בשבת. I he right wrote down, 'I, ישמעאל בן אלישע, read by the candle, and I was מטה, I turned the candle,' which means I made the wick fire closer to the wick, 'וכשיבנה בית המקדש, when the Beit Hamikdash will be built, אביא חטאת שמנה, I'm going to bring a fat chatat.' In other words, 'I deserve a chatat.' Which there's a שאלה בכלל, if a person now, בזמן הזה, does an עבירה בשוגג, will he bring have to bring a chatat later? So everyone should be able to have to write down in their Or this is something special because from this Gemara it's a re'ayah. Two shittot bring opposite re'ayot from the same Gemara. One shita says, 'You see? He wrote clearly that you're going to bring a chatas. As soon as bringing.' Another one says, 'If that's the regular din, why did he What does the Gemara tell us by him? He did it If that's how you're supposed to is a re'iyah that the rest you don't have to. He just wrote down as a hidur.' You know, if you had a nice clear clear balance sheet and it was the only mark that you had in it. Yeah, but it doesn't say that here. All it says that he wrote down, אביא חטאת שמנה. So if every person does an עבירה בשוגג has to do it, so everyone has to write down. So what's the So if he So the moment it says that he did it by mistake, obviously he wrote it down. Since it says he wrote it down, siman that that's not a regular thing to do as a re'iyah. The פנקס was בצנעא or בפרהסיא? The פנקס. Because if it's a The Gemara tells us it's בפרהסיא. בין אדם למקום you're supposed to be אשרי כסוי פשע. Yeah, so? You're not You're not supposed to tell anybody you did an aveirah. Yeah. If it's בין אדם לחבירו, it's a mitzvah to be מפרסם, like the Rabbeinu Yonah went around the whole world saying he was נגד the Rambam, that he was against the יד the Yad Hachazakah. But if it's something that you did between you and the Aibershter, it's considered עזות פנים. You're not supposed to tell anybody you So? So he told The Gemara tells us. What does it say? He didn't write it on Shabbos, right. After Shabbos he wrote it. No, but I'm saying Why, it's not supposed to be everybody. So you ask me, how come the Gemara was מפרסם it? Yeah. Who who was מפרסם it? The The Gemara, the beraita. So you learn something. What if the the פנקס was בצנעא? Huh, a פנקס is in an old house where you plaster it over, it falls. This is Now, the first the first shittah doesn't say that it was that the לישנא קמא doesn't say it was it was on a פנקס. No, the first one didn't he didn't even do an aveirah. The first opinion says he almost did. Rabbi Natan says that the he the way he knows the story he but he did and he wrote it down. You know that he didn't say, that means he did not tell anybody. Right. So that's what I'm saying. You're not But the The Gemara doesn't talk if he told He wrote it on a פנקס, but he didn't tell anybody. What does it Yeah, why why are you even mentioning if he told or not told? The Gemara doesn't talk about that point whether he told or not. All the Gemara talks about is that he did it and he wrote down, 'I'm going to bring a chatas.' Here it God and this Gemara we ask a famous she'eilah. It says the Gemara says, אפילו the בהמתן של צדיקים, אפילו בהמה, the אייבערשטער doesn't bring a תקלה, she's an aveirah, and here he did an aveirah. Because he was over on the דברי חכמים. Wanted to be a Well, that's but he's still tzadik. No, the answer is that it's only on מידת אכילה. Only when it comes to food, that's what the אייבערשטער doesn't, because it's ma'us for a tzadik to eat, but for other aveirot it doesn't say that. There's another Mishnah. It says when he's It's about a donkey, I think. that you were that you were chayav You were chayav because you were over on דברי דברי סופרים. There you go. That's, in other words, if you So you look Look at Tosafot here: אי נמי התם דלא יפרוש בשום מקום. It says, he has the kashya: Why doesn't the Gemara ask, מה בהמתן של צדיקים, yeah? אי נמי התם דלא יפרוש בשום מקום, אלא לגבי אכילת איסור שגנאי הוא לצדיק ביותר. And even in that he goes on, not every achilah. If the food itself is asur, but if it's a זמן איסור, למשל if he ate by mistake before havdalah, which is a issur, that's something else. That it could happen, because it's not that the food itself is asur. But they learn it from Pinchas ben Yair's donkey? אפילו בהמתן של צדיקים... דער אייבערשטער, what? The donkey wouldn't eat it to protect... The animal protects the tzadik. Protects the tzadik, yeah, right? So for food דער אייבערשטער protects the tzadik, yeah. For other things not, because... What did he bench... It had no oil? No, they used that oil lamp. You can't do it by the candle. Candle gives off light, but you can't sit under the candle, by the candle and do it. Further up you could, yeah. It doesn't matter, two different say one candle or multiple candles? Right. And also if there's one person or two people. This is an halachah, this is a inyan if two people, if two people you're allowed, because one will remind the other. But this is the general rule, that you're not allowed. But I mean that's not the point. The she'eilah whether you have to bring a chatas for an עבירה בשוגג that you do now, לכאורה there's no Beit Hamikdash, so you're not מחויב to bring chatas. What happened? The Rambam brings it as an halacha. That what? In the Rambam. It says it in the Rambam. That what? That you cannot put their... Oh about... No, what you meant that he wrote on the פנקס? No, that you're not allowed to read it? Sure, it's an halacha in Shulchan Aruch, right. But a lot of conditions. Says a second floor, and מדורה, all kinds of דינים. But the bottom line what the Gemara is bringing this in for, we said before an אדם חשוב is allowed. If a lord, that ר' Yishmael ben Elisha was an אדם חשוב, and we see that he wasn't allowed, and he was even to be almost like punished for doing it, and he made a mistake because he did something against the חכמים. But the חכמים never said אדם חשוב the way we said before, the way רבא said. אמר רבא, רבא said, שאני ר' ישמעאל בן אלישע, ר' ישמעאל was different, הואיל ומשים עצמו על דברי תורה כהדיוט. He behaved when came to Torah to mitzvah, he behaved like a הדיוט, like a simple person. The whole reason they hold a חשוב not, because a חשוב will not go and פאטשקע זיך, you know, with the candle. So he's allowed, we're not afraid. But he did everything like a person like a simple person, mimela by him it's like we're afraid that he might do it. So it's a גנאי for him. What? It's not a praise that he behaved like a הדיוט. No, it's a praise. It's a praise that he behaves like a הדיוט? Yeah. He didn't ask for kavod, he didn't behave כבודיק. And that's why, by him, the gezeira applies. He didn't have משרתים, he wasn't like a... Yeah, he didn't hold himself חשוב that he's not going to get involved in fixing it. The Chafetz Chaim wrote the sefer Chafetz Chaim, nobody knew who wrote it, and he went around with a little hitul that they couldn't tell that who he was. He was a מוכר ספרים for him, and in this little... Yeah, yeah, he had other people of having kavod, the מחבר... But you said that they have people like him that they made the gezeira. Not people like him. They made a person for every person, except an אדם חשוב, because an אדם חשוב will not do it. A person that behaves not like an אדם חשוב, the gezeirah is for him too. Because we're afraid he might do it, because ער האַלט זיך נישט גרויס to not to get involved. So a person might not tell his משרת, so he should go to somebody. Yeah.

Tanna Devei Eliyahu. Then the Gemara tells a story, it says in the Devei Eliyahu, they learned this in the yeshivah of Eliyahu HaNavi. Eliyahu HaNavi had a yeshivah, and people used to come to learn there. מעשה בתלמיד אחד, so he said there's a story with a תלמיד, ששנה הרבה, he learned a lot of משנה, וקרא הרבה, he learned a lot of מקרא, ושמש תלמידי חכמים הרבה, and he was משמש תלמידי חכמים a lot. So in other words, he was a great guy. ומת בחצי ימיו, and he died very young. והיתה אשתו נוטלת תפליו, his wife was taking his תפילין, ומחזרתם בבתי כנסיות ובבתי מדרשות, she went around into shuln and the ישיבות, ואומרת להם, she asked all the גדולי ישראל, all the rabbanim, she asked them like this: כתיב בתורה, it says in the תורה, כי הוא חייך ואורך ימיך, that the Torah gives you a long life. בעלי, my husband, ששנה הרבה וקרא הרבה ושמש תלמידי חכמים הרבה, he learned משנה, מקרא, and he was משמש תלמידי חכמים, מפני מה מת בחצי ימיו? Why did he die young? It says what aveirah did, what did he do wrong? ולא היה אדם מחזירה דבר, nobody had an answer for her. פעם אחת נתארחתי אצלה, so Eliyahu HaNavi says once I stayed in her house, והיתה מסיחה כל אותו מאורע. Wait, who is saying this? Is this Eliyahu HaNavi? Who's saying this? Eliyahu HaNavi is saying this. I don't know, Tanna Devei Eliyahu. It says in the Mishnah. Tanna Devei Eliyahu, Eliyahu is telling the story. Eliyahu didn't want to speak to the... Elisha didn't want to speak to the Shunammit, so he's going to speak to this woman? Eliyahu is telling it. Maybe he was looking the other way, yeah. So what happened? והיתה מסיחה כל אותו מאורע, she told me the whole story. ואמרתי לה, so I asked her, בתי, my daughter, בימי נדותך מה הוא אצלך? When you were a niddah, how was the behavior with you? אמרה לי, she said to me, חס ושלום, אפילו באצבע קטנה לא נגע, he didn't touch me even with his small finger. בימי לבוניך מה הוא אצלך? Not when you were actually in the middle of being the flow, But when you finished, and you were in the sheva neki'im, what was it then? Oh, then different: אכל עמי, ate with me, ושתה עמי, drank with me, וישן עמי בקירוב בשר, he slept in one bed with clothes. But he also didn't think of דבר אחר, he didn't think of doing anything, because she's still a niddah. But the whole of the harchakot, basically, that we know, that that he didn't keep. He didn't keep during the ימי ליבון, during sheva neki'im, yeah. ואמרתי לה, so I said to her, ברוך המקום שהרגו. Thank God that he killed him, שלא נשא פנים לתורה, that the the Eibershter did not is not, you know, נושא פנים. If you didn't do if you did against the Torah, the Eibershter is not She didn't know that? Could be, there's two peshatim in this, two peshatim. She didn't know that that was No, he he didn't know either. Oh, he didn't know either, yeah. This guy, she didn't know that the harchakot are asur also in ימי ליבון. So therefore the Eibershter Yeah, 'cause the Torah, all the תורה ואל אשה בנדת טומאתה לא תקרב. Now, she's still a niddah, you're not allowed to get close. Yeah, so then they have to kill all those all those rabbanim. They're the ones who didn't teach him anything. He he went through all those rabbanim and nobody told him that. Maybe they told him and he forgot. Told him and he forgot? Yeah. כי אתא רב דימי, when Rav Dimi came, אמר, he said, בפועל מטה חדא הואי, was one bed, that was the problem. ורב אמר, and Rav said, אמר רב יצחק אמר רב יוסף, סינר מפסיק בינו לבינה, even though it was one bed, but he still had a mechitzah, like a סינר means a curtain in between the two. And still, you can't sleep on one bed. It's one of the it's along the harchakot, so mimaila, this is the one of the mekorot in the Gemara that during ליבון, during the sheva neki'im, it's also asur, 'cause the din of the שבעה נקיים and before that is exactly the same. The moment is a niddah, the moment she becomes a niddah, she's not טהור. First of all you have to the דם has to stop, but still she's not טהור till she goes to the mikveh. Why you say it's exactly the same? It's only a harchakah because of because of a זבה. So? That's not מדאורייתא, it's only מדרבנן. We don't know, exactly. That's the whole problem. Maybe she was a זבה. Maybe she was a זבה, so A זבה is שבעה נקיים מדאורייתא, yeah. Even if it's ספיקא דאורייתא, the reason they make the שבעה נקיים is because of that. But it has nothing to do with what you're saying anyway. Right. This is only the what you're saying the difference is if she would have gone to the mikveh. She didn't go to the mikveh, even if she's even if she's she stopped seeing Oh, she didn't go to the mikveh. And she didn't go to the mikveh, she's she's טמא, she's a niddah or זבה, whatever she is. It will go on for life again. She could go for a hundred years, she's still the same איסור.

זאגט די גמרא ווייטער, תנו רבנן, the רבנן have learned: מי כתב מגילת תענית? Who wrote Megillat Ta'anit? You know what Megillat Ta'anit is? Megillat Ta'anit is what has every month all the special ימי, the ימים טובים that the חכמים made during every time a miracle happened, so they made a a day. This day is a Yom Tov. Why is it called Megillat Ta'anit? The days you're not allowed to fast. אמרו, they said, חנניה וסיעתו, חנניה and his friends wrote it, שהיו מחבבין את הצרות. They loved the, so what does it mean loved the צרות? They loved the fact that the Eibershter saved them from the צרות. Every time a nes happened to them they were meshabeach the Eibershter, so they would write it down, and that's what they write, אלין יומיא דלא למספד ודלא להתענא בהון ודלא למספד, that's what they wrote there. Chananya Mishael v'Azarya? No, later. In a bad word, or in a good word? Huh? In a bad word, or in a good word? Here, instead of saying, you should have days of שמחה מחבבין את ה, את השמחה. תענית, תענית, למה תענית? Yeah, it was really Days of simchah. If you read if you read the peshat, it's really That's what it means. The why do we The tzarot, it's like a No, so that כשניגולים מהם, so if you say like why Right. You were saved from the tzarot, they got rid of it. No, so why didn't it say מחבבין את הישועות? No, that's the peshat, but you could have said מחבבין את הנסים. Why in the geulah? Why why? They should have said מחבבין את הגאולות, הגאולות, מחבבין את הגאולות. 'Cause by them, when they saw the the geulah, they saw the nes, it showed to them that the tzarah is lechatchilah, is part of the nes. You have two, one madreigah is you see tzarah, then you see a nes, and you're happy about the nes, but you look back, when the tzarah was a tzarah, it was a tzarah. Baruch Hashem, we were saved from the tzarah. But the higher madreigah is, that you see that it shows that the whole tzarah is only there as a hakdamah to the nes, in order to get you more. You look back at the חורבן בית המקדש, it's only in order, a stepping stone to get a new בית המקדש. So, that's what they saw. So, they loved the tzarot. So, they really loved the tzarot. Yeah, but not only the geulah, כשניגולים. While the tzarot are going on, it's bad, but כשניגולים, then they love the tzarot, yeah. So, who is this Chananiah? One of the, before the Tannaim yet. It's not Chananiah Mishael VeAzariah, 'cause a lot of things there, which are למשל, Chanukah is there. Chanukah was much after Chananiah Mishael VeAzariah. Chanukah was maaseh, yeah. A guy, his name was Chananiah. Yeah. Chananiah ben Garon. אבל מה נעשה, what should we do? Halavai we should constantly be adding to Megillat Taanit, more tzarot happen, more nissim happen. So he says what shall we do, שהם באו לכתוב if we go write אין מספיקים, we'd never finish. There's so many tzarot happening. We do it, we know there's so many and so many nissim, we make all of them holiday. דבר אחר, another reason why we don't write now, cuz אין שוטה נפגע. Means like this, a shoteh doesn't recognize the nissim that happens. The bad happen, mimeila, which means we we we Like it says a לשון, אין בעל הנס מכיר בנסו. We don't recognize, so we don't do it. דבר אחר, another another expression, אין בשר המת מרגיש באיזמל. The way it seems from Rabbeinu that a dead body does not feel when you cut it with a knife. So we're like dead. We're we're not The other peirush means we're not sensitive to anything special that we should feel the nissim. So we don't feel the tzarot so much, we don't feel the nissim so much. But the Gemara, how do you say a dead body doesn't feel the איזמל? All of these tzarot just make has made us numb. Tzarot have made us numb. In a sense, yeah. Okay, makes sense. אין והאמר רבי יצחק, קשים רמה למת כמחט בבשר החי. Says the worms, when they bite, when they eat the dead body, it hurts the body like a needle hurts raw meat of of not raw meat, of a of a living person. שנאמר it says אך בשרו עליו יכאב, the בשר hurts. How do you say that if you cut a מת with an איזמל, with this with a razor, it doesn't hurt? The Gemara says that's not what he meant. אימא, אין בשר המת שבחי מרגיש באיזמל. A dead piece of skin, a dead piece of flesh in a living person doesn't feel. So the Gemara right there אמר רב יהודה אמר רב says in the name of Rav, that we should know that

זכור אותו האיש לטוב. There's a certain person that you have to always remember him for the good. So, flesh in a non-living person does feel, that's what you just said? No, no, you have the opposite, yeah. No, a non-living person everything is So, a dead person A dead person feels. A live Dead person feels No, in a live person a dead part of a live person doesn't feel. Dead skin, if you cut off the dead skin like a callous, you know, there's no there's no sensitivity in the dead skin. That's why you don't feel it. In a dead person if you're gonna make if they make an an autopsy, it makes it make suffers. Yeah, yeah. And you have to remember this guy for the good. Who is that? חנניה בן חזקיה שמו. What's so special about him? שאלמלא הוא, if not for him, נגנז ספר יחזקאל. They would have hidden the whole Sefer Yechezkel and we wouldn't have it part of Tanach. Why? שהיו דבריו סותרין דברי תורה. Because they found סתירות there to Torah and mimeila they felt it's not reliable. מה עשה, what did they do? No, מה עשה, what did he do, what did, how did he save it? העלו לו שלש מאות גרבי שמן. He took up 300 גרבי buckets of oil, barrels of oil, וישב בעלייה, they took it up to the second floor and they sat, and like in an earlier one they sat now for a long time. They brought up the oil that they should have light and they should guess maybe use it for food. ודרשן, and they sat down and they worked it out and they figured out how this pesukim are not סתירות. But if they wouldn't do that, it'd clearly סתירות. למשל, Rashi gives an example. And one of the problems is, it says in יחזקאל נבילה נבילה וטריפה לא יאכלו הכהנים. Kohanim can't eat נבילה וטריפה, and an Yisrael could eat נבילה וטריפה? Or it says another it says a korban we should do on the seventh day of the month. Anyway, so it gives an example. What did they darash? That when it says נבילה וטריפה כהן can't eat, that's something else. That's telling us because in the בית המקדש you're allowed to do מליקה. Not allowed, you have to. When you bird, you don't שחט, you do מליקה with the nails from the back. So it's telling us that the kohen might think that in the בית המקדש when they do מליקה, you can eat part of that bird, so mimela he'll do it outside of the בית המקדש too, to do מליקה. So we tell him, remember kohen, it's נבילה וטריפה. You're not allowed to eat it just מליקה. That's what it means. And in the בית המקדש it's okay? The one that they did for the korban, yeah. What they did for the korban, they were allowed to, yeah.

The Gemara continues weiter. אמר רב כהנא, Rav Kahana said, כשחלה רבי ישמעאל ברבי יוסי, when Rabbi Yishmael berabbi Yosi got sick, שלחו לו, they said to him like his רבי, אמור לנו שנים ושלשה דברים שאמרת לנו משום אביך. Could you tell us two or three things that you have in the name of your father? I guess they said it then because he was sick and they were afraid he was gonna die. Mimela they wanna hear more things from his father from Rabbi Yosi. שלח להם, he said like this, כך אמר אבא, this is what my father said, ק\"פ שנה עד שלא חרב הבית, 180 years before the חורבן בית שני, פשטה המלכות על ישראל. The מלכות of Romi the the Romans took over. That's when so it's 180 years before the churban. שמונים שנה עד שלא חרב הבית, 80 years before the חורבן, גזרו טומאה על ארץ העמים, that's when the chachamim made a gezeirah that all chutz la'aretz is tamei. ועל כלי זכוכית, and they made a דין טומאה on glass. Till then glass didn't glass was like it wasn't it's not mentioned in the Torah whether it becomes tamei or not. So that's when they decided it does become tamei. ארבעים שנה עד שלא חרב הבית, 40 years before the חורבן בית המקדש, גלתה סנהדרין, the Sanhedrin left its place in the בית המקדש. They are set, like place was in the לשכת הגזית, this area in the בית המקדש. They left, וישבה לה בחנויות, and they went and moved to a storefront in in Yerushalayim. Gemara said למאי הלכתא? Gemara, what's נוגע להלכה if they lived here, they stay here? אמר רב יצחק בר אבדימי לומר שלא דנו דיני קנסות. That the moment when they left their place where they belong, they couldn't pasken anymore קנס. Fregt di Gemara, דיני קנסות סלקא דעתך? Even later, even after the חורבן, they were paskening דיני קנסות. In Bavel you can't pasken קנסות, but in in Eretz Yisrael? אלא לומר שלא דנו דיני נפשות. They stopped judging capital cases. And they did they did it bedavka. It's too many cases that they would judge, so they decided we don't want to do it anymore. So they said the only way we could get patur from it is if we go away from לשכת הגזית. Cuz when could דיני נפשות be done? If the Sanhedrin is in לשכת הגזית. If not Not only them, no other בית דין could דן דיני נפשות if the סנהדרין הגדולה is not in in the לשכת הגזית. Because they couldn't handle the work? They had too much? No, it was they would kill too many people. A lot of people. Then it said another thing, Hillel and Shimon Well, didn't Wasn't it when we learned that they never killed anybody? They did, very seldom. Once in seven years was If he killed once in seven years, it was called a קטלנית, it's a בית דין, a killer בית דין. Okay, so here, I didn't understand, no murders then? That's one Beit Din. Just like why they stopped, מי סוטה they stopped, מים המאררים when people started becoming behaving the worst. They stopped it way before that. Once in seven years, how does it happen? They must have had murderers. Yeah, but the Beit Din could never find anybody to kill, very seldom. It was different courts. No, whatever court, it's very hard to kill a person. You have to עדים והתראה and after that you have to כדי דבור, very hard to to punish a person, very hard. You have to warn him and he has to answer, \"I don't care,\" and it has to be a second before he does it. You warn him two minutes before, it doesn't count. I mean it's all kinds of דינים, it's very hard. And if you חאפ a guy, it's a מורד במלכות. B'poshute verter, shoyn nishpeta. Yeah, yeah. But that was without a Beit Din. או קען דער הדיוט. So what were your problem to to to judge then, if there were so many דינים that that they couldn't fulfill But there were so many people were bad that even with the דינים, with the restrictions, they would have killed. Then the Gemara: Hillel and his son Shimon, and his son Gamliel, and his son שמעון, נהגו נשיאותן מאה שנה לפני הבית. Their dynasty as they were fathers the נשיאים, so it started a hundred year before the בית המקדש חורבן. In other words Hillel started his נשיאות a hundred years before the חורבן, then his נשיאות took over Shimon, his son took over Gamliel, and then it went on again. Then his next one is Shimon, then Gamliel. There were two Shimon two of Shimon, one two of Shimon and two of Gamliels. Wasn't he 120 years, he lived 120 years? Yeah, but he was only נשיא for 40. Oh, I see. He was נשיא for 40. He took over from Bnei Beseira, yeah. So how could 40, his son took over after 40? No, he passed away. When he passed away, his son took over. After that, it's other Gamliel, some was Shimon. 120, from that 40 was נשיא. נשיא, yeah.