We have a little inyan here of where we stopped Monday last week, two weeks ago. So, the question was asked, the order started like this, there was a question asked of the תנחום of of נוי. If there's a fire, can we extinguish? No, if there is a if a person is sick, can we extinguish the fire? You're holding here the It's not a plumber. the plumber, yeah. That was the she'eilah. If a person is sick, can you extinguish a fire in front of the person? person. So, he went into, as the custom used to be in those days, that they used to answer a she'eilah starting with אגדתא, some אגדתא. So, he started the whole thing in order to get to the she'eilah. What was the whole thing? He asked a question and it's a setirah of two pesukim of Shlomo Hamelech. One pasuk says like this, \"לא המתים יהללו ק-ה,\" the dead people do not praise Hashem. That's what David said, and the Shlomo said, \"ושבח אני את המתים שכבר מתו,\" I'm praising the dead that dead, that died, that they're better, more better than the good. And then Shlomo himself said that a live dog is better than a than a dead lion. So, what is the pshat? So, he went into different pshatim here of different, and he's going to finally get to it. So, now we're holding here, mamash where דקאמר שלמה, where Shlomo said, \"כי לכלב...\" At top here. Yeah. דקאמר, כדאמר שלמה, שלמה said, \"כי לכלב חי הוא טוב מן הארי המת, אריה מת,\" that a dead dog a live dog is better than a dead lion. What does that mean? That means דאמר רב יהודה אמר רב, like רב יהודה אמר רב. דאמר רב יהודה אמר רב, רב יהודה said in the name of רב, מאי דכתיב, it's tanks to pasuk, what's the meaning of the pasuk David Hamelech said in Tehillim, \"הודיעני ה׳ קצי,\" ה׳ let me know my end, \"ומדת ימי מה היא,\" and the date the amount of my days, when is it going to be, \"אדעה מה חדל אני,\" I should know when I will stop. Basically he asked the Eibershter when he's going to die.

אמר דוד לפני הקדוש ברוך הוא, דוד said to the Eibershter, \"רבונו של עולם, הודיעני ה׳ קצי.\" First he asked like this, \"Tell me my end, when am I going to die?\" אמר ליה, so Hashem said to him, It's not ל״ עמוד ב׳ here. You know the pages here is page. י״ עמוד ב׳ is the pages over here. I don't know how it is with you. Mine is different. Ah? ל״ עמוד ב׳? It doesn't say here ל״ עמוד ב׳. י״ עמוד א׳. It's not ל״ עמוד ב׳. עמוד You don't have it? I have עמוד א׳. Yeah. It's ל״ עמוד ב׳ there. Let's see which. So it's ל״ עמוד א׳. Over here it says ל״ עמוד א׳. You know, we're holding really on the second page already, ב׳. We ran over all the way to the top here. This is where he said, this is where we're going to answer, I guess, when he said, Yeah. So he said David said to the Eibershter like this, \"הודיעני ה׳ קצי, let me know my end.\" Amar lei, so Hashem said to him, \"גזירה היא מלפני, it's a gezeirah I made שאין מודיעין קצו של בשר ודם, that we don't tell a person when your end is. We don't tell a person when he's going to die.\" Then he said, \"ומדת ימי מה היא.\" Is that true, there were no exceptions? Huh? There were no exceptions? That didn't go like that though. Then he said, He made that gezeirah. Yeah. \"I decided people shouldn't know.\" I guess the reason is so you should always do teshuvah like this. You know, if you know, \"I'm going to die in 10 years, I'll do teshuvah and then.\" You never know. But didn't Moshe know? Huh? Didn't Moshe know? That he'll live 120? That that before he died, that he was going to, you know, bury him or whatever. Right. A lot of tzadikim knew that they died the same day as they were born. Uh-huh. But exactly the year, here he knew because of מי מריבה, so he told him he was going to die before they go to Eretz Yisrael. Yeah. Then he said, \"ומדת ימי מה היא.\" He said, \"You know what, tell me the amount of days I'm going to have. Try the different way.\" So the Eibershter answered him, \"גזירה היא מלפני, it's a gezeirah for Me שאין מודיעין מדת ימיו של אדם, that we don't notify a person how many days he's going to have.\" Then he said, \"ואדעה מה חדל אני, let me know when I'm going to finish,\" which means at least tell me which day of the week. That's what he meant. Amar lei, He said, \"Yeah, that I'll tell you. בשבת תמות, you'll die in Shabbos.\" So he asked the Eibershter, \"אמות באחד בשבת, why should I die in Shabbos?\" You know, he tried, \"Give me another day, you know. If Shabbos Whatever's Shabbos, give me a Sunday.\" Amar lei, He said, \"No, כבר הגיעה מלכות שלמה בנך, because the day you're going to die, the day that the time for Shlomo to become king came, ואין מלכות נוגעת בחברתה אפילו כמלא נימא. The malchut of one does not affect the touch, yeah, conflict the other even for k'melo neema, like a hair. So the moment his time came, you got to get out of this world. You can't live, continue another day when his time of malchut came already.\" Isn't it a maalah for a tzadik to pass away on Shabbos, though? Huh? Isn't it a ma'alah to that? But he didn't want it because He wanted to live another day. It's another day of mitzvot. So then he said, \"אמות בערב שבת, I want to die Friday.\" So if you die Friday there's a ma'alah also, because then you enter god when you die you go straight l'ma'alah, so if you're going to die on Erev Shabbos, you go straight into Shabbos, there's no Gehinnom. You can't bury the the met on Shabbos, right? So Right, that's So it would be a That's another ma'alah, yeah. And that's exactly what happened. Yeah, so he said, \"Let me die on Friday.\" אמר ליה, He said, \"No, כי טוב יום בחצריך מאלף. One day in your yard is better than a thousand,\" which means \"טוב לי יום אחד שאתה יושב ועוסק בתורה, one day that you sit and learn Torah is better to me מאלף עולות, from a thousand קרבנות, שעתיד שלמה בנך להקריב לפני על המזבח, שלמה's giving on the mizbe'ach.\" So I want you to live as In other words, you can't live more than the time, but you have to live all the way to the end, and since your day is שבת, ממילא you're going to die on Shabbos. So one thing is clear that Dovid knew that he's going to die on Shabbos. So

כל יומא דשבתא, every שבת הוה יתיב וגריס כולי יומא, so he learned all day, he knew that if he learns, while you're learning מלאך המות can't get to you, so he sat and learned. ההוא יומא... Just curious. What? ... on Shabbos. So he knows when he's going to die? No, each There's lots of times when they make a gezeirah, but you could do teshuvah, tefillah, there are certain things you can do that it's going to go away. ההוא יומא דבעי למינח נפשיה, the day he was supposed to die, קם מלאך המות קמיה, so the מלאך המות came to him, ולא יכיל ליה, couldn't do anything to him, דלא הוה פסיק פומיה מגירסא, because he didn't stop learning, his mouth didn't stop learning. אמר, so the מלאך המות said, \"מאי אעביד ליה? What should I do to him? I have to I have a mission to do, I have to make him die.\" הוה ליה בוסתנא אחורי ביתיה, he had a garden behind his house, Dovid. אזל מלאך המות, the מלאך המות went, סליק ובחיש באילני, he went and made noise in the tree. נפק, so he went out למיחזי, to see, Dovid went to see what's happening. כד סליק בדרגא, as he was walking down the steps, איפחית דרגא מתותיה, so a step fell under him, broke, אישתיק, he fell ונח נפשיה, and that's how he died. This is Shabbos.

שלח שלמה לבי מדרשא, Shlomo on the other hand sent a shaila to the to the yeshiva, \"What should I do? אבא מית מוטל בחמה, my father, who is the king, is dead now, but he's laying outside, because he went out, and he's laying in the sun, and the sun, the heat of the sun is going to chas v'shalom make the body smell. וכלבים, and another problem, it seems like a stupid problem, וכלבים של בית אבא רעבים, the dogs of my father's house are hungry, and if they're going to see a dead body, they're going to come and eat it up, so what do I do? מאי אעביד? So what do I do?\" It was custom to have dogs in those days? It's custom for everybody to have dogs? No, they were to chase away for for protection. Yeah, that's regular, whatever it is. שלח ליה שלחו ליה, so they sent him an answer, \"חתוך נבלה והנח לפני כלבים. בנוגע your second problem that they're hungry, have an etzah, give them other food to eat.\" So he said, \"Go and cut neveilah and give it to the dogs to eat.\" Even though it's Shabbos, you're allowed to cut neveilah. Okay. Why, to feed the dogs? Ah? If you cut if you cut it... Maybe there wasn't enough, maybe he had to have for the people to eat. Why is that neveilah business? Because I guess they prefer not to bal tashchit, to waste, I mean you could give them neveilah if you're allowed. And they were allowed, that's what he says. \"ואביך, but the problem you have that your father is laying in the sun, move him away, but he's muktzeh. What do you do? הנח עליו ככר, put on him a loaf of bread, או תינוק, or a child, וטלטלו, move him, because you're allowed to move the child, and agav the child or agav the piece of bread, you're going to move the met.\" Why did he answer the second shaila before, why did they answer the second shaila, the kelev, before the first shaila, which is more important? And it would have taken it taken care of the first the second one as well. Okay, you're asking a good shaila. Klal, we have a klal, you should answer ראשון ראשון ואחרון אחרון, first first, and Rashi actually says it in Chumash לגבי Rivka, when she answered Eliezer on his questions, she answered shows that she was smart, she But on the other hand, we find certain places where the Gemara asks she'eilot and answers the second first, and the Ran says that sometimes we continue במאי דסליק ליה, you continue with what you just finished. So if the second question is finished, then you continue with that, and then you go back to the first. So is it a stirah, when do we do this this? I think there is a klal like this. I don't know if the klal is 100% always going to help in all places, but it's a klal: you could have two questions, two separate questions like Rivka, he asked her two questions, \"Who are you?\" Then he asked, \"Is there a place in your house for me to sleep over?\" Two separate questions. There you answer ראשון ראשון ואחרון אחרון. But if you're answering asking saying two פרטים in one question, like here the problem was, \"What do I do with my father?\" There are two problems with what I have to do with my father: one problem is that he's going to lay in the sun, another problem is the dogs. But they're all one nekudah, and the nekudah is, so ממילא, מאי אעביד, what shall I do? There, the last thing you said, that's what you continue. So the last thing was the last thing was that he said... Then that question came with it, like I said, why if you put the bread on David Hamelech and they move him away, why do they have to worry about the dogs? Right, so then the second question is no question. If they moved David Hamelech away from the sun by putting the challah, the ככר... Yeah, well, hold on a moment. But maybe maybe they were hungry, they'd smell it out, and they'd come, you know, running. Pass on the dogs. Go to the next. Next should be one of them will teach the halachah about the dogs, because of the maybe. Right. You got that שאלה. Which is Anyway, the bottom line that the Gemara is trying to bring out here, is that when it came to give to the dogs, you didn't have to You could take the נבילה, you could מטלטל it. You don't have to look for חכמות, you know, put down the child, put down a loaf. And when it came to David Hamelech, because he was not alive anymore, he's a he's a lion, he's the the David Hamelech, you have to find an עצה. ולא יפה אמר שלמה, isn't it right what Shlomo said, כי לכלב חי הוא טוב מן האריה המת? A live dog. A live dog! Because a live dog, it didn't make any תקנה. You could מטלטל the נבילה. But for David Hamelech, the lion, because he's dead, you can't מטלטל his child. And there's another peshat. Rashi says, that's to get to your question, that what do we How do we see from here that a live dog is better than a dead lion, is that he answered the question of the dogs before You're thinking he answered the question of the dogs before the question of David. Still no. Maybe it's because it ended with the more important thing, also. To keep in mind, last thing was about David. Yeah, okay. So that's what, yeah, yeah. So damn! All this was only an introduction to the question he has. The question was, can we extinguish a candle for a sick For a sick person? Now the vort is azoy. What's all this negiah? The sick person is still alive, and we're going to help him. So that's what he said. This had an hakdamah that a lie The living Life is always better, very important. Mimela to to to hold life, you can do anything for the sick person. That's what he says. Now,

ובענין שאילה דשאילתא קדמנכן, and concerning the question you asked, now I'm getting to the question, he says, נר קרויה נר. A candle is a candle. ונשמתו של אדם קרויה נר, and the neshamah of a person is called a candle. מוטב תכבה נר של בשר ודם, it's kedai to extinguish the candle of a human being, the physical candle, מפני נרו של הקדוש ברוך הוא, for the candle of Hashem, that the neshamah, the life is the candle of Hashem. The question was, can in order to help this person, a person that was sick and he might die, to extinguish a candle? Yes, by extinguishing a candle you're helping a person to keep his candle. This is more important than that. But the hakdamah, the whole hakdamah was to show the importance of life. That's what it was. That's why he quoted the סתירות, פסוקים. And the bottom line is that a live dog is better than a dead lion. Maybe maybe you said this, but Shlomo HaMelech is saying it now kind of sarcastically, where he says, \"A live dog is better than a dead lion,\" in this case when it came to the feeding the dogs versus the the respect that that they needed to give to to the מת? Sarcastically? That's what he said, in a sense. They say that? Yeah, in a sense, yeah. It's not a human being. A live dog, so it's like a live dog is better than a dead lion. A human being that's passed away because of a ... No, so and what does the Gemara say, ולא יפה? Didn't Shlomo say right? If it's sarcastic, it means he was snarky, so he's laughing at it. I don't know, if you heard a מראה מקום who says it is, who says this? Is there a מראה מקום here? Some sefer? What if it's not even a Yes, some sefer, Rashi? No, it doesn't say sarcastic, does it? No, it's not It's not more like a lament? It's treated in greater honor, but that is a Not sarcastic. Lament? Lamenting out. In other words, he's sad inside, not say, look, look at the fact! As much as great as David is, but the dead dog is better than... No, no, no, that's not That That's not. Sarcastic means he's laughing at it. He's saddened, he says this is what the fact is, that's a different פשט. Zogt di Gemara weiter,

כתיב, it says in the פסוק like this: ותזנח משלום נפשי. ותזנח, what's, what's ניח? To, to let, from my נפש, from שלום. What does that mean? Yeah. אמר רבי אבהו, רבי אבהו says, זו הדלקת נר בשבת. If someone left, didn't wasn't מדייק in lighting candles on שבת, this is the סוגיא of lighting candles, that's called you left the שלום נפשי, because candles is made for שלום בית. And if a person doesn't light candles, then it leads That means that you're dropping the שלום. נשיתי טובה, I forgot the good. dropped the good, forgot the good. אמר רבי ירמיה, זו בית המרחץ. That's that's washing yourself. That's something is good. If you don't do it, then you're missing. רבי יוחנן אמר, זו רחיצת ידים ורגלים בחמין, that's washing your hand and feet in warm water. Rabbi Yitzchak Nafcha, Nafcha says, זו מטה נאה, that's a nice bed, וכלים נאים שעליה, nice like כלים on top, nice blankets and covers. רבא אמר, רבא says, זו מטה מוצעת, that's a bed that's made, ואשה מקושטת לתלמידי חכמים, and a woman that's jeweled up or made up for a תלמיד חכם. In other words, that's something that gives she looks just makes her look nice. אמר רב יהודה, רב יהודה says, אמר רב, כך היה מנהגו של רבי יהודה ברבי אלעאי, this was the מנהג of Rabbi Yehuda bar Rabbi Elai Erev Shabbos, on Friday, מביאין לו עריבה מליאה חמין, he would bring him a bucket full of warm water, ורוחץ פניו ידיו ורגליו, and he would wash his hands and feet, ומתעטף, and would cover himself with a טלית, ויושב בסדינין המצוייצין, and he would sit with with sheets which had ציצית in it, which means which looks beautiful, ודומה למלאך ה' צבאות, and he looked, since he took a, he washed himself and he put on nice clothes for Shabbos, he looked like mamash a מלאך.

תנו רבנן, the Rabbanan learned: איזהו עשיר? Who's a rich man? All this, פרקי אבות, שמח בחלקו, he's happy. That's exactly what he had, but he gives different words: כל שיש לו נחת רוח בעשרו, that he enjoys his money. That means it doesn't mean how much money he has, it means if you enjoy, that you're happy with what you have. דברי רבי מאיר, that Rabbi Meir says. And Rabbi Tarfon says, no, כל שיש לו ק' כרמים, he have a hundred fine vineyards, ק' שדות, a hundred fields, וק' עבדים שאיבדו בהם, and a hundred workers, a hundred slaves that work there. In other words, he says a rich man is a guy who's rich. But also, yeah, but it's not rich stam. You could have a lot of fields, but if you don't have proper workers, running them, everything goes and the business goes. He has an executive business. What like after that? He made it, definitely worked it. It's profit. Rabbi Akiva, Rabbi Akiva says, כל שיש לו אשה נאה במעשים. Who's rich, who has a wife who's nice in her maasim, who's beautiful in her actions. That's interesting, that's the first one that talks about lighting candles, and that's actually the wife's That's probably why it comes into this, so yeah, yeah, yeah. Yeah. See this is the peshat that the Rebbe taytsh, but it says in other sefarim also. It says, שקר החן והבל היופי, beauty is sheker, lies, yofi is is הבל, אשה יראת ה' היא תתהלל, a woman who has yirat Hashem', she will be praised. So normally you taytsh: היא תתהלל, היא goes on the woman, that beauty is nothing, but yirat Hashem' she gets praised. Another peshat is, היא, I think the Rebbe said this once, היא goes on the chen and the and the yofi. That beauty is a sheker, but if you have yirat Hashem', היא תתהלל, then the beauty is a beauty. In other words, we're not saying beauty is nothing. The beauty is something if it comes along with yirat Hashem'. That's that אשה נאה במעשים. You quoted that before from the Rebbe. I know, but like it says also, I think the Rebbe, it wasn't the Rabbi's chidush, I think it says in מוסר ספרים, other sefarim. מוסר ספרים? Ah? There's something about it. Yeah, yeah, yeah, yeah. Yeah, you put together. Rabbi Yosi, Rabbi Yosi says, who's called rich? כל שיש לו בית הכסא סמוך לשולחנו, you have a bathroom next to your table. That means that you have a bathroom next to you, so mimela you can go more often. Because that's very healthy to go as much as you can, and mimela that's called rich. Outhouses used to To go to the outhouses used to mamash a sakanah, used to be mamash a sakanah, in the olden days, of flight? Yeah, but I don't think it means because of sakanah. It's implying health. I think it's because of health. Sakanah also, but No, people didn't go. Oh oh, that as a result people didn't go so much, and mimela it's the garbage stayed in their stomach, and Yeah, yeah, right, right. A healthy wealthy one is is in good health. Yeah. Can stay in good health. Is this an inyan, when you're at night, when you get older sometimes you have to go more often? More sometimes. And and that problem they're in, it's dark and everything else like that, and is there an inyan that the that the kos that you wash with shouldn't touch your hands? Shouldn't touch your hands, what do you mean by that? When you wash. What is it, a towel? How do you do it with a towel? No, not with a towel. So how does how else can it not touch your hands? You're touching it. You're pouring it on your hand. You're pouring it on this. Oh, you mean that the keli should not touch? Yeah. No. Because in the dark, it's very difficult for it not to touch if you want to. You try to get your hand out. No problem. Do you have to make Asher Yatzar if your mouth is like dry from sleeping? Just wait till the morning. That's like the morning when you say it anyway. No, it's alright. If you go very often, it's like not kedai to say it. If you go once, let's say, then you should say it. But if you go often, then wait. Wait until Some people do that. Until the Until the Yeah. Then there's a pasuk, he quotes a פסוק,

ומדלות הארץ השאיר נבוזראדן רב טבחים לכורמים וליוגבים. That some of the land he left over for the, Nevuzaradan Rav Tavachim, he was the general, he was the the henchman or whatever, he left it over לכורמים וליוגבים. What's that? כורמים, תני רב יוסף, אלו מלקטי אפרסמון מעין גדי ועד רמתא. These are the people, he left them over to people who used to collect אפרסמון, that's a kind of thing you use to make oil, from Ein Gedi Balsam. Balsam oil, yeah. Till Ramata. ויוגבים, אלו ציידי חלזון מסולמות של צור ועד חיפה. These are the person who used to hunt, trap, the חלזון, the חלזון is the fish that, whatever it's called, make the blue techelet, from סולמות של צור, סולמות של צור is is a place, so it's called the ladder, so yeah that it's, near the city, and סולמות של צור, the ladder, I mean I guess where he used to how they used to go down to the water, till Haifa. Yeah. So these are the places that it says he left over, Nevuzaradan. So the Gemara, right, רבי טרפון, אמר רבי טרפון says, אין מדליקין How does it get to oil? Because the whole thing is talking about Shabbos candles. And Shabbos candles, there's a whole arichut in the Mishnah and the Gemara, which things you could use, and which things you can't, which oil you could use, which oil you can't, which wicks you could use, which wicks you can't. So, Rav Kaftor says אין מדליקין אלא בשמן זית בלבד, you can only light with שמן זית, with olive oil. עמד רבי יוחנן בן נורי על רגליו, רבי יוחנן stood up on his feet, ואמר he said, מה יעשו אנשי בבל? What should the people of Bavel do, שאין להם אלא שמן שומשמין? They only have poppy seed, or sesame seed, I mean, I always had this The she'eilah was, in cheder when I'm assessing shumshamin, we always translate poppy seeds. Later on, I saw written that it says shumshamin is shumshum, sesame seeds. I don't know, in Hebrew it's sesame seeds. What's the oil from עין גדי that was mentioned earlier? I don't know. Balsam, that's a different type. That's a special type of oil. That's balsam oil. But he says the people of Bavel used to have שמן שומשמין. So, if you only could light with שמן זית, with olive, what should they do? מה יעשו אנשי מדי? What should do the people of מדי, שאין להם אלא שמן אגוזים? They only have walnut oil. מה יעשו אנשי אלכסנדריא? What did the people of Alexandria do, שאין להם אלא שמן צנונות? They have רדך. I'm not sure. Radish oil. ומה יעשו אנשי קפוטקיא? What should the people of Kapotkia do, שאין להם לא כך ולא כך? They don't have, no oil, only neft. They only have neft. So, if you say only שמן זית, how could they do the mitzvah of lighting Shabbos candles in all these places? אלא, אין לך אלא מה שמנו חכמים. Don't make up anything. There are certain things the חכמים said you can't light, that's true. Don't come up and say only this. Only those that they can't, you can't, but everything else you could. Only the ones they are not allowed to use. In the Mishnah it says. None of the things you're not allowed to use. I think it Yeah, I think it's a special type. Doesn't it say there neft, some kind of neft? Not the regular one. Neft. Yeah, but I think it's not the same that שטיינאייל it says here, שטיינאייל. It's oil from stones? From the stone. How do you get oil from stones? If you get water How do you get water? Yeah. They will make finger oil from stones. Yeah? Shale oil? What's shale? What's shale? It's not in the stone. It's not a stone itself. It's around the stone, and on the underground stone, or as far as you squeeze the stone. I'm wondering if it There's areas definitely that's stone. They dig around the stone. It's around. It's high pressured and so on. It deposits oils. Oh, they boil it. It's regular oil, it's oil like oil. It's not a separate oil, it's oil. No, no, you're saying it's not that you take it from rocks, he says, there's oil under it and there under the rocks, there is this oil. So they have deposits under the shale, so they have to break through it. Shale is a type of rock. A shale is a, yes. They have deposits under the shale, they have to break up the shale to get to it. All those oils No, those are it's only those of the חכמים said not. He only used שמן זית. The חילוק is, it seems from the whole Gemara and everything that שמן זית for sure is the best. He tried to say it's only שמן זית, they told him not. In פועל, there are people who davka use שמן זית. There's a letter from the רבי that they asked him, is there a ענין using שמן זית? And the Rebbe said by the Rebbeim, you didn't see that they should The Rebbe didn't use it, שמן זית. They used regular candles? Regular candles. Out of candles, what's it what's it liquid? It wasn't a question of liquid. זית, that you they didn't see that they should use davka, it's a pshat if it would be a hiddur, that the Rebbe would do the hiddur. Yeah, paraffin is like the candles, it's just liquid. He was a very rich man, so five out of that he's talking about the fields, walking around in the fields. That's why he's surrounded.