Okay, over here, תנו רבנן, המאנה את הגר, if someone bothers a גר, עובר בשלשה לאוין. He is over on he's over on three aveirot, three lavin. והלוחצו, if someone pressures him, over בשנים, over on two lavin. He is transgressing... For that you transgress three, for this you transgress two. So the Gemara asks, מכדי, why do you say if you bother him and you you you cheat him or you tell him, you know, remember how you were before, why do you say three? דכתיב שלשה לאוין, because there are three pesukim. One is וגר לא תונה, it says a ger you shouldn't bother. And then there's another פסוק, וכי יגור אתכם גר בארצכם, if a ger will live in your city, לא תונו אותו, don't bother him. And then there's a regular פסוק, ולא תונו איש את עמיתו, don't bother another Yid, and גר בכלל עמיתו, since a ger is still a Yid, so since he's like every Yid, so he's over the same aveirah, and then in addition to that, there are two more. Are the two first two different? Two pesukim. I didn't understand, but okay. So the question is, לוחצו נמי, דהא כתיב, if you pressure him, you also there are three pesukim. One is ולא תלחצנו, don't pressure him. Then there's another פסוק, וגר לא תלחץ, and you shouldn't pressure a ger. Then it says, we'll see, like and this says בכלל every Yid, don't pressure him, if he doesn't have the money to pay, don't pressure him, and גר בכלל, and ger is a Yid, so mimela, whatever you're over by every Yid, you're over here too. And in addition, you have two more, so this should be three aveirot. So the Gemara says, you're right. אלא אחד זה ואחד זה, you're right. Whether you bother him or you pressure him, for a ger, you're over on three aveirot, you go three lavin. Is there a difference in these three aveirot or If he does, מלקות. I mean, three times. It says three times in the Torah. So the Gemara, תניא, it says in the beraita, Rabbi Elazar HaGadol, Rabbi Elazar HaGadol says, Does that mean there's separate mitzvot like this, somewhere? Huh? Did he use it as a as a 613? No, in the מנין of mitzvot, it's one. But this is, when we say 613 mitzvot, they're much more than 613. Not everything is counted as a separate mitzvah. It's the same mitzvah, but you're over on two לאוין. In this case, you're over on three. Two specially for him and one like every Yid. Huh? They're like תולדות, right? Not תולדות. If the 613 are all considered אבות? No, that's not אבות. It's just kelalim when you count, when not. Like a מצוה כוללת you don't count, a מצוה תורה repeats you don't count, a mitzvah that's not forever. I mean, there's different kelalim, not because it's a תולדה. תניא, it says in the beraita, Rabbi Elazar HaGadol, Rabbi Elazar HaGadol says, מפני מה הזהירה תורה בל\"ו מקומות, why did the Torah warn 36 times, ואמרי לה, some say, במ\"ו מקומות, 46 times, ger? By a ger, why did the Torah warn so much against? Because you No, because he still feels. So if a person will bother him, it's a very, you know, it's he's very sensitive, so you've got to be very The Torah is very, much more careful. So how is it? 1 36? 40 Oh, the Gemara, because there are pesukim. I wouldn't say which pesukim, but there are. All from Chumash? All from Chumash, all. They must be listed somewhere. But they're not all לאוין. No, not לאוין, but the Torah talks about it 36, it's not 36 aveirot, 36 times the Torah talks about. Most, when we look in Torah, we don't We'll We'll find it probably. We'll go through and you'll find it. Then the Gemara says, מאי דכתיב, the פסוק says, וגר לא תונה ולא תלחצנו, a ger you shouldn't bother, you shouldn't pressure. And the פסוק gives a reason, כי גרים הייתם, because you yourself were gerim when you were in Mitzrayim. What's the connection? It says תנא, we learned, Rabbi Natan, Rabbi Natan says, מום שבך אל תאמר לחברך. Something that you yourself have, why would you tell So you're going to bother this person, oh look, you're a ger. And what are you? So the same thing. דהיינו דאמרי אינשי, this is what people say, yeah, דזקיף ליה זקיפא בדיותקיה, if someone has someone in his family that was hung by the government, by the king, לא נימא ליה לחבריה, don't ever use to your friend the לשון זקיף ביניתא. I guess they'd say take the fish and hang me up a fish. If there's somebody hanging in your family, don't Use the word hanging. don't use the word hanging anymore. It's a Same thing here: we were gerim, don't bother a ger. We're all gerim. Further the Gemara weiter, there is a Mishnah. Rabbi Yehuda, Rabbi Yehuda says, לא יחלק חנוני קליות ואגוזים לתינוקות. That if you have a store, two stores, and one store, they sell the same thing, so you shouldn't have one guy, one storekeeper give out candies, treats to the children. Why? מפני שמרגילן לבא אצלו, because by doing that, he's going to have them come to him, so he's going to take away customers from the other guy. Chachamim, and the Chachamim say, מתירין, the Chachamim are מתיר. They say And then it doesn't say the lashon here, but why they're מתיר? Gemara says, I want to give out candy, give out candies too. Because you don't want to give out candies, I can't? So that's not called taking away. No. הלכה כחכמים, Alter Rebbe Shulchan Aruch brings this. Yeah, advertising, that's what. You're allowed to advertise and you can't go to a person and say, \"Please go away from him and come to me,\" but you can advertise your thing and you could say, \"I have a sale, I'm giving out a free thing because...\"

Then it says ולא יפחות את השער, a person shouldn't lower the price. וחכמים אומרים, the Chachamim say זכור לטוב! All right, you lower they lower the price too. It's good for for for the people, the customers, competition. Then it says לא יבור את הגריסין, דברי אבא שאול. Abba Shaul says not when you sell גריסין, it's like beans, don't like separate it and and make you know you clean it up and you make it look as if they're all you know nice, that you can't do because really there are some there that are not so good. וחכמים מתירין, חכמים say you're allowed, ומודים שלא יבור מעל פי המגורה. You shouldn't do take the good ones and clean them and polish them and put them on top. It will look as if the whole thing is like this, that you can't. שאינו אלא כגונב את העין, that's stealing the eye, that means that's גניבת דעת. Then it says אין מפרכסין לא את האדם, you're not allowed to, מפרכסין means to make to put makeup on, to clean. Take the top ones, right? Not allowed to do it, yeah. Jewish bankroll, you ever heard of that? It's a $100 bill on the outside, but it's only singles on the inside. That's funny. מפרכסין means you can't like put on makeup, make this eved look, you know, shvach, very weak, to make him look good. You can't do it לא את האדם, not that the person as an eved to sell, ולא את הבהמה, not an animal you want to sell, ולא את הכלים, not kelim. Yeah, can't. And

it tells a story, ההוא עבדא סבא, there was this old עבד דאזיל, he went... There was this old eved, a goy. אזיל, he went, צבע לרישיה ודיקניה, he painted, he dyed his hair, not his hair, his head and his beard. אתא לקמיה דרבא, he came to Rava. אמר ליה, he said to him, \"זבנן, want to buy me?\" He was he wanted to sell himself. אמר ליה, so Rava says, ויהיו עניים בני ביתך. It says don't have, it's called in Pirkei Avot, poor people should be working you let them be in your house, but not avadim. So he didn't buy him. אתא לקמיה דרב פפא בר שמואל, but he went to Rav Papa bar Shmuel. זבניה, he did buy him. יומא חד, one day, אמר ליה, he said to him, \"אשקיין מיא.\" He says, \"Go, okay, hey, we bought him, now he's his eved, so go bring me some water.\" אזיל he went, חלליה לרישיה ולדיקניה, he went and he took off the dye from his head and his beard. אמר ליה, he said to Rav Papa bar Shmuel, \"חזי, look, אנא קשישנא מאבוך, I'm older than your father. You want me to work? How did how expect me to work?\" קרי אנפשיה, so Rav Papa used a pasuk on himself. He had found out, I guess, that Rava didn't buy him. There's a pasuk, it says צדיק מצרה נחלץ, the tzadik is saved from the צרה, ויבא רשע תחתיו, there's somebody else, or pasuk says a rasha, the rasha comes instead of him. Says that's what happened here. Rava the tzadik, so Rava was saved, and now he was stuck. You couldn't make him work because he was older than him? Yeah, really, he could make him work, but yeah. So, he says, \"I'm older, so...\" Huh? That money is his. Oh, you could give an eved kena'ani money if you give it to him על מנת. על מנת that your master has no hold over it and you have and you could do whatever you want, but there is a thing. Otherwise, how would an עבד buy himself back? There is a dinim of buying himself out. Anyway,

זאגט די Gemara ווייטער, לא תגנבו, the pasuk, because we're holding the pasuk says in Kedoshim, \"You shall not steal.\" לשון רבים, למה לי? Why do we need that? In other words, it says already לא תגנב in עשרת הדברות, so why did it say לא תגנבו here? So the Gemara says, looking at a תניא, come to teach us what it says in the beraita. It says in the ברייתא לא תגנבו means it's an extra pasuk to tell you that you shouldn't even steal על מנת למיקט. You want to play a joke on a guy, you want to bother a guy. So you want to play a joke on him, you steal from him, you're not allowed to do it. לא תגנבו על מנת לשלם תשלומי כפל, you can't steal in order to pay double. Let's say there's a guy that you know is poor and doesn't have money, and you want to give him and you know the guy doesn't want to take. So you have an etzah you'll steal from him, they'll catch you, and the din is you have to pay a fine, you pay double, and you give the guy the money. Who, it's a good, good intentions, you're not allowed to. It's like forcing tzedakah. Huh? What's happening because of that? Because you're not allowed to steal. You're not allowed to steal. I know what the velt zogt. The kashya is, why does it say לא תגנובו when it says already לא תגנוב? So they say this in לשון רבים, because there are חשובע אידן that when the אויבערשטער said לא תגנוב they thought it doesn't mean them, because to them you speak plural. So the אויבערשטער, לא תגנובו, איר אויך פונקט אזוי ווי יענער? חשובע אידן דארפן אויך השגחה. אמר ליה רב יימר לרב אשי, רב יימר said to רב אשי, לאו דכתב רחמנא במשקלות למה לי? The Torah says you're not allowed to have false weights. Why does the Torah have to write it? So he says, פשיטא, דאמר ליה למטמן משקלותיו במלח, to tell you that you're not allowed to put your weights in salt, because if you put your weight in salt, it it it, and so it eats up the salt, and memeila you'll tell the guy this is a weight of a pound, and really it's less. And when you'll weigh it against the food that you're going to sell him, you'll give him, you'll be stealing. So he says, that's exactly my kashya. האי גזל מעליא הוא! That's stealing! Why does the Torah have to tell you that you have, you're not allowed to have false weights? It says already don't steal, so this is stealing! So the Gemara said, לעבור עליו משעת עשיה. That you're not only עובר when you steal. If it would be stam stealing, when you sell the things and you cheat the guy, that's you're stealing. Here, making the weight is is is a aveira. You get a lav for that. תנו רבנן, the Rabbanan have learned, it says a פסוק, לא תעשו עול במשפט, do not do any crookedness in judgment, and then it says, במדה, במשקל, ובמשורה. What are the three things? So he says, במדה, זו מדידת קרקע. מדה means measuring, like when you measure land. Now, what does it mean it should be it should be straight, shouldn't be crooked? שלא ימדוד לאחד בימות החמה ולאחד בימות הגשמים. That when you come to, let's say you're dividing, two partners are dividing their land, so you the judge will come, or whoever, and come and he'll measure it. So, one he'll measure in the summer, one he'll measure in the winter. What happens is, summertime it stretches, winter it does this, so you'll get this guy will get less, this guy will get more. You're not allowed to do it. Huh? The land stretches? No, the string that you use. So you, we're talking about this the מדה. Not about the land itself. Then it says במשקל, what does it mean that you shouldn't be עוול, you shouldn't be crooked in weight? שלא יטמין משקלותיו במלח, like I said before, you shouldn't put your weights in salt. ובמשורה, משורה that's a weight, it's a certain measurement of לח of of liquids. שלא ירתיח, you shouldn't boil it up. You sell something that's boiled and it looks more than it really is. And then later when the, what's it called? The bubble, the foam goes down, so then you see you got less. And then he says, הרי דברים קל וחומר, from here we can take a kal vachomer. ומה משורה שהיא אחד משלשים וששה בלוג, משורה is such a small amount, it's one thirty-six of a לוג. So small. הקפידה עליו תורה, the Torah was makpid and said don't cheat somebody even in that small amount. Kal vachomer, huh? About how much? A לוג. One thirty-six of a לוג. So whatever it is, you could sell a guy a a No, not actually when you give him a לוג, you could sell him twenty לוג, and you're going to No matter what, even from a lot. So, yeah, which is very little, and nevertheless the Torah said you're not allowed. קל וחומר להין, חצי הין, a הין or a half a הין, a שלישית הין, a third, a רביעית הין, a לוג, or a חצי לוג, or a רביעית לוג. In other words, if it's a bigger amount, certainly you're not allowed to do this.

אמר רבא, Rava said, למה לי דכתב רחמנא יציאת מצרים בריבית? Why, when the Torah said you're not allowed to take interest, the Torah added, 'I am Hashem who took you out of Mitzrayim'? יציאת מצרים גבי ציצית, by tzitzit it says, when we in פרשת ציצית we say the Oibershter says, 'took you out of Mitzrayim', ויציאת מצרים במשקולות, when it comes to the issur of weights of false weights, again it says the Oibershter took you out of Mitzrayim. In other words, what's the connection between Yetziat Mitzrayim and all these things? אמר הקדוש ברוך הוא, the answer is, like Hashem said: אני הוא שהבחנתי במצרים, I am the one that in Mitzrayim, I was able to recognize בין טפה של בכור לטפה שאינה של בכור, between a child who's a bechor or not, because of this, you never know who's a bechor. The Oibershter knew exactly who's a bechor. So the Oibershter is able to figure out something that's not revealed, something that you can't see. So, אני הוא שעתיד ליפרע, I'm the one, I'm going to punish ממי שתולה מעותיו בעובד כוכבים ומלוה אותם לישראל בריבית. There were Yidden that would lend money with interest, and when... they would say, 'It's not my money, I'm just an agent from the goy, and a goy, you're allowed to pay ribit.' Now, you never know if he's lying or not. The Oibershter knows. So the Oibershter says, 'I know everything. I knew in Mitzrayim who's a bechor or not. I'm going to know this too.' או ממי שטומן משקלותיו, the same thing like by weights, שטומן משקלותיו במלח. Who knows if this weight is, was in salt at one point to make it less? No one knows, you can't see, you look at it you don't see. So the Oibershter says, 'I did din on Mitzrayim, I saw who is a bechor...' who's not, I can see this, too. And also מי שמטיל קלא אילן, like by tzitzit, the Oibershter says, I will know if somebody puts on קלא אילן in his beged, or and claiming it's techelet. Techelet is the blue wool that you dyed only with the blood of the chilazon. There was another synthetic, artificial type of dyeing which looked alike, exactly the same. And that's taken from a tree, קלא אילן, that's a part of a tree. They look alike. No one's going to know the difference. So it could be a guy selling tzitzit and he said, this is techelet, and you never know. So the Oibershter says, this is one of those things that I will know, so the Oibershter is warning. Still, that's why why so they wear this? No, they claim this is from the chilazon. Did they know? Obviously. The reason we don't have techelet now is because we don't know who the chilazon what the chilazon is. So came the Radziner and וואונדער איך מיר נישט, אזוי טאר געאלטן? אבער דער אנדערער שוועריקייט, אבער מען דערקענט. אלע קענען. אבער קיינער קען נישט דערקענען.

The Radziner came out with techelet and he had a whole kuntras and re'ayot that this is techelet. No one accepted it. Nobody. Why? Only the Radziner, because they said it's not the Rabbi Rashab didn't accept it. The Rabbi wrote a letter. The Yeshuot Malko and other guys gave out kuntrasim against him, and it came Now, after that, years later, they continued, and they found another the same type of fish. Now now it's a safek sefeika: the Radziner fish is a she'eilah if that's the חלזון. The she'eilah now that they took later, is that the same fish that he took? And even his is a she'eilah. Lema'aseh, lately, lately, I mean, I think the last ten years, maybe less, they have I saw a whole article. They have proven that it's not so. The way to make it come blue is you have to cook it very long. They say if you cook any blood very long, it will turn blue. Yeah, and they say they found a different one which they claim seems more all the chemicals all fits fits more. And again, really, we don't know. It says clearly in the Arizal writes, אין תכלת בזמן הזה. Talui what we're going to talk about. But there are still some people who who followed his Chassidim followed. They do, but no one accepted it. I mean other people Okay, now with some modern people Yeah. good, they put it part of, you know, at the front. Some have stripes on their טליתים that they're blue or red. Yeah, so they have the the techelet, but not because they paskened they know the psak. You're saying with these things that that we just mentioned, these three things, that they're even if you think you can get away with it between man and man, Hashem still knows and you'll be You have to command, and it's something that no one knows. It was only something you get in your heart. Right. Yeah, but it's other things you know. He wasn't a gaon? He was a gaon olam! Who? The Radziner was a gaon olam! A gaon olam! These are things that should be punished by בית דין למטה, so But they won't know. They won't know, so Hashem punishes. A stunner, I mean what this was. But it's a whole a whole ta'anah about it. But he was a gaon olam! He gave out his two sefarim on טהרות, lomdus that he took טהרות we don't have Gemara on. He took the Mishnayot, he made his own Gemara. His own Gemara! He collected from all Shas, Bavli, Yerushalmi, and connected it to the Mishnayot and made it looks mamash like a Gemara. And it's peshat and Tosafos. Lomdus. He's a he's a a gaon olam! But the other people didn't accept it. Huh? What did he say about the Arizal? I don't know. How many years ago? Maaseh The Rabbi Rashab in the time in the time when From where? Und der Divrei Chaim is שפּעטער? א ביסל, א ביסל שפּעטער פון דברי חיים. Später tartil? Yeah. See, the Rabbi Rashab's letter actually not to him, it's to his son. So the son who became the Radziner Rebbe, so he wrote to him. But see the chiluk the chiddush the chiluk the thing is, huh? Divrei Chaim was before that. I'm saying, he was after the Divrei Chaim. Said תרס״ח. Yeah, so the Rabbi Rashab then. But what was I going to say? The letter was written to the son. No, no, what was I saying? But בנוגע למעשה, it's one of the interesting mitzvot that if you're missing part of the mitzvah, you're still mekayem the mitzvah. Which usually we don't we hardly find such a thing. If you have a mitzvah that has two parts to it, you can't say, \"Well, I'll do half.\" Lemashal, a person has only two parshiyot of tefillin, \"I don't have all four, so at least I'll put on two.\" It's me'akev! There's no such thing! A person has three tzitzit, he doesn't have four, so, \"Okay, I don't have four tzitzit, I have three.\" If it's one mitzvah and there are two parts of the mitzvah, so you can't do half. And here there's a special din learned out that techelet is not me'akev, otherwise we couldn't wear tzitzit. Techelet is not me'akev. But lema'aseh, we're still missing this part of the mitzvah. So that's what the whole thing: Should we have it or not? He wanted to If he found it, then he said he has it, why? So we should be able to do the mitzvah full. It's not me'akev, doesn't mean we're not mekayem the mitzvah the way we have it. But he was definitely a gaon olam. There's no she'elah. But this in this inyan, is that קיינער פארשטאנען. Chutz the Radziner, קיינער האט נישט גענומען. Alle tragen techelet, קיינער נישט. And he tuck a war? He wore, and his Chasidim wore, for sure. קיינער נישט אנגענומען? I'm saying now it's more in than it used to be, but it's all by modern people that that that like the techelet. Whatever, yeah, as a flavor.