Jewish audio on chabad.org. דף כ"ב, but we will start nine lines from the bottom of דף כ"א עמוד ב'. And the גמרא says, אמר מר זוטרא, מר זוטרא said, ואיתימא מר עוקבא, some say it was מר עוקבא, that בתחילה ניתנה תורה לישראל בכתב עברי ולשון הקודש. In the beginning, the תורה was given to the יידן in the writing of עברי, as רש"י says, from the people who lived in עבר הנהר on the other side of הנהר, which is a different writing as we have it now, but it was given in the language of לשון הקודש. חזרה וניתנה להם בימי עזרא בכתב אשורית ולשון ארמית, but later on it was changed and in the time of עזרא it was given to them in כתב אשורית, in the writing of אשורית, and this is the writing that we have now, the block letters of the ספר תורה, and the גמרא will explain later why it is called כתב אשורית, and in the language of ארמית, in Aramaic. ביררו להם לישראל, so they chose for the יידן, which means the יידן chose out of both, כתב אשורית, the writing of אשורית as we have it, ולשון הקודש, and לשון קודש. והניחו להדיוטות, and they left over for the ordinary people, כתב עברי, the writing of עברית, ולשון ארמי, and the language of ארמית. And the גמרא asks: מאן הדיוטות? Who are the הדיוטות, the ordinary people they left it for?

אמר רב חסדא, says רב חסדא, כותאי, that is for the כותיים, that they have כתב עברית and a לשון ארמית. Then the גמרא says: מאי כתב עברית? What is כתב עברית? What kind of writing is that? אמר רב חסדא, and רב חסדא said, כתב ליבונה. And as רש"י explains, that means that these were big letters, similar to the letters that are written in קמיעות, in amulets, and מזוזות. But תוספות says that there is an opinion that says that כתב ליבונה means that the letter is made from the white part, which means instead of making a letter like we do, we write with the ink and the ink is the letter, but what they used to do is they used to fill in around it and the empty space that was in it, that was the letter, and that's why it's called ליבונה, from the word לבן, which means white. But תוספות says this couldn't be, because this would have a דין of חק תוכות. We know that when we write a letter, you have to write the letter, but if you scratch around it and the letter is left by itself, but not that you wrote the letter, but you did something around it and that turned into a letter, that is פסול in a ספר תורה. Now if this used to be the writing, then it should have been פסול. So therefore this couldn't be the פשט. But what רבינו תם says could be the פשט is that there was a place that was called ליבונה, and there they had a specific kind of writing, and that's what the גמרא means, that כתב עברי is כתב ליבונה. Then the

גמרא continues: תניא, we learned in a ברייתא, רבי יוסי אומר, רבי יוסי says, ראוי היה עזרא שתינתן תורה על ידו לישראל, that עזרא was worthy, was that great, the תורה could have given through him to the יידן, אלמלא קדמו משה, if not that משה came before him. If the תורה wouldn't have been given through משה, עזרא was worthy that the תורה should have been given through him. How do we see that? Because במשה הוא אומר, concerning משה it says, ומשה עלה אל האלקים, משה went up to השם to receive the תורה. ובעזרא הוא אומר, by עזרא it says, הוא עזרא עלה מבבל, he, עזרא, came up from בבל, so here it says עלה and here it says עלה. So we compare the two and we say, מה עלייה האמורה כאן תורה, just like the עלייה, the going up of משה was to receive the תורה, אף עלייה האמורה להלן, so too when it says עלה, the going up that it says later on by עזרא, is also תורה, is also to receive, to get תורה, which means that he could have gotten the תורה, hadn't it been given through משה. Another thing, במשה הוא אומר, by משה it says, ואותי ציוה ה' בעת ההיא, and me, השם commanded at that time, ללמד אתכם, to teach you חוקים ומשפטים, the laws and the משפטים. ובעזרא הוא אומר, by עזרא it also says, כי עזרא הכין לבבו, that עזרא prepared his heart לדרוש את תורת ה', to דארשן the תורה of השם, ולעשות, and to do, וללמד בישראל חוק ומשפט, to teach the יידן a חוק ומשפט. So we see the similar לשון by משה where it says that he taught the יידן חוקים ומשפטים, and by עזרא it says ללמד בישראל חוק ומשפט. So we see the comparison that just like משה was great enough that the תורה was given through him, so was עזרא. ואף על פי שלא ניתנה תורה על ידו, but even though actually the תורה was not given through him, נשתנה על ידו הכתב, through him the writing was changed, which is also a development, a stage in the giving of the תורה. And

how do we see that? שנאמר, as the פסוק says, this is a פסוק in עזרא ד', פסוק ז', concerning a letter that was written in his time, so the פסוק says there, וכתב הנשתוון, and the writing of the letter, כתוב ארמית, was written in Aramaic, ומתורגם ארמית, and was translated in Aramaic. And this was the writing that was done in the time of עזרא. וכתיב, there's another פסוק that says, and this is a פסוק in דניאל דניאל, this refers to the writing that they saw on the wall by the king בלשאצר. They saw the מלאך writing something on the wall and no one was able to read it except דניאל. The words that were written on the wall as it says in דניאל ה, פסוק כ"ה was מנא מנא תקל ופרסין. And no one understood what these words mean. As the פסוק says earlier in the same קפיטל, in קפיטל ה, פסוק ח, it says ולא כהלין כתבא למקרא, and they could not read the writing, ופשרא להודעא למלכא, and they couldn't notify the king its interpretation. So we see that in the time of עזרא the writing has changed, because there were many יידן there, and nevertheless they couldn't read it. The only one that could read it was דניאל. So obviously there was a new writing that the מלאך started at that time. וכתיב, there's another פסוק that tells us the same thing. It says את משנה התורה הזאת. It says that you have to write this משנה תורה. So we learn from here that even though the פשוט פשט means the double of the תורה, the repetition of the תורה, but the word משנה also comes from the word שינוי, which means change. That כתב הראוי להשתנות, that the תורה has a writing that will eventually be changed. This also comes to hint that the writing was changed later, and in which time was it changed? In the time of עזרא. Then the גמרא says, למה נקרא

אשורית? We said before it was changed to כתב אשורית. Why is it called אשורית? And answers, שעלה עמהם מאשור, because this is the writing that came from אשור. תניא, we learn in a ברייתא, רבי אומר, רבי says, רבי argues on what we said before that it was changed, but בתחילה בכתב זה ניתנה תורה לישראל, that לכתחילה באמת the תורה was given with this writing, the writing that we have now, which is called כתב אשורית. But כיוון שחטאו, but when they sinned, נהפך להם לרועץ. This was changed to them to a break, which means that's when it got lost, and that's when it changed to the different writing. כיוון שחזרו בהן, but when they changed, which means they did תשובה, החזירו להם, it was given back to them. שנאמר, as the פסוק says in זכריה, and this is a פסוק in זכריה קפיטל ט, פסוק י"ב, the פסוק says שובו לבצרון, return to the stronghold, אסירי התקוה, the prisoners of hope, גם היום, even today, מגיד, I'm telling you, משנה אשיב לך, I will give you back the משנה. Now here too the word משנה means from the word שינוי, the change. That means I will give you back the change, that the change that was made, that the writing was changed because of the עבירות, now that you did תשובה, השם says I will give back this writing, and they got back that כתב. But according to this, למה נקרא שמה אשורית? Why is it called אשורית?

According to the first פשט we said that it was given to them from אשור, so it's called אשורית because it came from אשור. But now that we're saying that this was the original writing, why is it called אשורית? The answer is שמאושרת בכתב, that's the in the among the writing is the straightest writing and therefore it's called from the word אשר meaning מאושר, the best, the straightest. רבי שמעון בן אלעזר אומר משום רבי אלעזר בן פרטא, רבי שמעון בן אלעזר says in the name of רבי אלעזר בן פרטא, שאמר משום רבי אלעזר המודעי, that said in the name of רבי אלעזר המודעי, כתב זה לא נשתנה כל עיקר. This writing was not changed at all. שנאמר, as it says in the פסוק, ווי העמודים, which refers to the beams that were standing in the yard of the משכן, and these beams had hooks on them and the hooks were called ווים. And on these hooks they hung the קלעים, which were used as a wall for the yard of the משכן. Why were they called ווים? Because a hook looks like a ו, just like the letter ו is a straight letter, so a hook that sticks out is also straight like a ו. So we say מה עמודים לא נשתנו, just like the עמודים, the word עמודים did not change, it was called עמודים then, in לשון קודש, and it is called עמודים now too, אף ווים לא נשתנו, so the hooks, the ווים also didn't change. In other words, the reason they are called ווים is because they look like a ו, and this is written in חומש, so obviously, even in the time of חומש, the ו, which is a letter of the אלף בית at that time, looked like the ו that looks now. Because if it would look different, then what is the connection between a ו and a hook? And therefore we say that even at that time the ו looked like it looks now, and that shows that the writing did not change. ואומר, there's another פסוק that says, it's a פסוק in the מגילה, that מרדכי wrote a letter to all the יידן, so it says ואל היהודים ככתבם וכלשונם, and to the יידן he wrote as their writing and their language. So we compare the writing to language. מה לשונם לא נשתנה, just like the language didn't change, as we said before, אף כתבם, also their writing לא נשתנה, was not changed. אלא מה אני מקיים, but according to that, what will we explain in the words את משנה התורה הזאת, where it says by the king he should write משנה התורה הזאת? And we said before why is this called משנה, because it comes from the word שינוי, which means change, that this writing of the תורה will be changed. But according to this פשט that it was not changed, what do the words משנה התורה mean? He says this means like שתי תורות. It comes to tell us that the king has to have two תורות. The word משנה comes from the word two. אחת שיוצאת ונכנסת עמו, one that goes out and comes in with him, ואחת שמונחת לו בבית גנזיו, and one that lays by him in his treasury. אותה שיוצאת ונכנסת עמו, the one that goes out and comes in with him, עושה אותה כמין קמיע, he should make it like a קמיע. He should write it very small, it should be like an amulet, should be not heavy, it should be light, ותולה בזרועו, and hangs it up on his hand. שנאמר, as the פסוק says, דוד המלך said, שויתי ה' לנגדי תמיד, ה' is always in front of me, and the פסוק continues, ומימיני בל אמוט, it will not be taken away from my right hand. So דוד when he said it, he meant that the ספר תורה which represents ה' is always with him on his hand. But then the גמרא asks, לאידך, and the other מאן דאמר who says that the word משנה תורה comes to tell us that the writing was changed, so according to him we have no ראיה that you must have two ספרי תורות, which means that according to him we have no ראיה that he have had the ספר תורה constantly with him, so הא שויתי מאי דרש ביה, what does he דרשן in this word שויתי? What did דוד המלך mean when he says ה' is always with me? He says, ההוא מבעי ליה כדרבי חנה בר ביזנא. He needs the word שויתי, he דרשנ'ס in the word שויתי what רבי חנה בר ביזנא דרשנ'ס. דאמר רבי חנה בר ביזנא אמר רבי שמעון חסידא, רבי חנה בר ביזנא said in the name of רבי שמעון חסידא, המתפלל, when you דאווען, צריך שיראה עצמו, you have to see yourself, you have to behave כאילו שכינה כנגדו, as if the שכינה is in front of you. שנאמר, as the פסוק says, שויתי ה' לנגדי תמיד, that ה' is always in front of me. So he didn't mean it concerning the ספר תורה, he meant בכלל that you always have to think ה' is in front of you when you דאווען. Then the גמרא asks, לרבי שמעון, according to רבי שמעון, דאמר, he says, כתב זה לא נשתנה, that this writing was not changed, and since he says it after the opinion of רבי, which רבי said that the writing originally was the same, then it was changed, then it was changed back, and that's when רבי שמעון בן אלעזר comes and says no, that the writing was not changed at all, so obviously he holds it was never changed, that this was the writing constantly. So according to him, מאי, what is the meaning of the פסוק that says דלא כהלין כתבא למיקרא, that they could not read the writing? If the writing never changed, so why when the writing was on the wall that the מלאך wrote, why couldn't they understand that writing if it was never changed? So this should have been their writing and they should have understood it. אמר רב, רב answered, בגימטריא איכתב להו, it was written in גימטריא. Even though it says in the פסוק that the words that were written on the wall were the words מנא מנא תקל ופרסין, and that they should have understood, but it wasn't actually written in these letters, it was written in a form of גימטריא. Now, we know גימטריא has two meanings. Sometimes גימטריא means the numerical value of a word or of a letter, and sometimes it means that the letters are written differently, but they hint to certain letters. For instance, we have the כלל, the סדר of אתב''ש, that means that sometimes the first letter is interchanged with the last letter. You write an א and you mean a ת, or you write a ת and you mean an א, or ב''ש, you write a ב and you mean a ש, or you write a ש and you mean a ב. And the same could go on: the third letter is exchanged for the third to the last letter, and that's how it goes on. So here, when the letters were written, they weren't written in the words מנא מנא תקל ופרסין, which is מ' נ' א', מ' נ' א', ת' ק' ל', ו' פ' ר' ס' י' ן', but they were written in different letters. How were they written? They were written י' ט' ת', י' ט' ת', א' ד' ך', פ' ו' ג' ח' מ' ת'. And if we use the system of אתב''ש, we will see that this will turn into the letters מ' נ' א', מ' נ' א', ת' ק' ל', ו' פ' ר' ס' י' לאנגע נון. And the גמרא says, מאי פריש להו, what did he explain to them? When דניאל read it and he explained, he said that this means מנא מנא תקל ופרסין. And he said, what do these words mean? As the פסוק says, the word מנא means מנא אלהא מלכותך והשלמה, which means that ה' has numbered your kingdom and brought it to an end. The word תקל meant תקילתא במאזניא והשתכחת חסיר, which means that you are weighed in the balance and are found wanting, found missing. The word פרס meant פריסת מלכותך ויהיבת למדי ופרס, that your kingdom will be divided and given to מדי ופרס. שמואל אמר, what שמואל says that the way it was written, not as we said before in the גימטריא of אתב''ש, but it was also written through a רמז and a hint, but in a different way. The letters that were written were מ' מ' ת' ו' ס', נ' נ' ק' פ' י', א' א' ל' ר' ן'. And as רש''י explains that you had five words of three letters But really, the way it was written, that he took the first letter of every word, and he made that into a word. And then they took the second letter of every word and made that into a separate word, and that's how it went on. So, so if you take the words מנא מנא תקל ופרסין, so if you take the first letters of each word, it'll turn into מ, מ, ת, and a ו. Because the first letter of the first word is מ, of the second word is מ, of the third word is ת, and then a ו. And then when you take the second letter of each word, it's a נ, and then another נ, because the second letter of the first word is נ, and of the second word is נ, and the second letter of the third word is ק, so you have the ק, and then you have the פ, etc. And that's how it was written, that's why no one was able to read it, and דניאל was the only one that was able to figure it out. But רבי יוחנן, אמר רבי יוחנן says a different way it was written. It was written א, נ, מ, א, נ, מ, ל, ק, ת, נ, י, ס, ר, פ, ו. That means that every word was written separately, the way it is, just that it went instead of from right to left, from left to right. For instance, the word מנא is מ, נ, א, it was written א, נ, מ. The second word מנא, which is מ, נ, א, was written א, נ, מ. The word תקל was written ל, ק, ת, backwards. And the last word ופרסין was written backwards, נ, י, ס, ר, פ, ו. רב אשי, אמר רב אשי says the way it was written was נ, מ, א, נ, מ, א, ק, ת, ל, פ, ו, ר, ס, י, לאנגע נון. That means that the only change was that the second letter became the first. So in the first word מ, נ, א, the נ came before the מ, so it was written נ, מ, א. The third word, which is ת, ק, ל, was written ק, ת, ל, because the second letter came before the first. And the last word, which is ו, פ, ר, ס, י, ן, the פ came before the ו, and it was written פ, ו, ר, ס, י, ן. And that's why they couldn't read it, and the only one that could read it was דניאל. And now

we'll continue with the משנה. It says in the משנה, אין רוכבין על סוסו, you're not allowed to ride on his horse, you can't ride on the king's horse. ואין יושבין על כסאו, you're not allowed to sit on his chair. ואין משתמשין בשרביטו, you're not allowed to use his scepter. ואין רואין אותו כשהוא מסתפר, you're not allowed to see him when he's taking a haircut. ולא כשהוא ערום, not when he is undressed. ולא כשהוא בבית המרחץ, not when he is in the bathhouse. שנאמר, because the פסוק says, שום תשים עליך מלך, you shall put a king upon you. Now what does that mean, the king should be on your head? It means שתהא אימתו עליך, his fear, his awe should be upon you. And if you would see the king in such a position, this would be against the כבוד of the king, so therefore, you are not allowed to see him in such a position and you're not allowed to do the things that the משנה mentions. Then the גמרא says, אמר רבי יעקב אמר רבי יוחנן, רבי יעקב said in the name of רבי יוחנן, אבישג מותרת לשלמה ואסורה לאדוניה. אבישג was the girl that was brought to דוד המלך. He never married her, but she was there to serve him. And אדוניה, who was a son of דוד, who wanted to become the king, wanted to marry her, and this way he would show that he is the true heir to the throne. So the גמרא says here, that she was forbidden to get married to אדוניה, but she was allowed to get married to שלמה. Why? And he explains, מותרת לשלמה, she was allowed for שלמה, because דמלך היה, he himself was a king, ומלך משתמש בשרביטו של מלך, and another king is allowed to use the scepter of the previous king. When we say a person is not allowed to use the שרביט of a מלך, it doesn't only mean the שרביט, it means all the possessions of the מלך. But another מלך is allowed to use the possessions of the other מלך. So therefore, אבישג, who was considered like the possession of דוד, because she wasn't his wife, but she served him, she was there as part of his possessions, so no one else was allowed to have any use from her. But שלמה, who was another king, was allowed. So therefore she was מותר to שלמה, but אסורה לאדוניה, she was אסור, forbidden to אדוניה, דהדיוט הוא, because אדוניה had a דין of an ordinary person, he wasn't a king, and an ordinary person is not allowed to be משתמש with the שרביט of a king, so too, wasn't he allowed to have any use of אבישג. Then the

גמרא says, אבישג מאי היא? What is the story concerning אבישג? דכתיב, because the פסוק says, והמלך דוד זקן בא בימים וגו', that King דוד was old, coming into the days, and it says in the פסוק, he wasn't warm. ויאמרו לו עבדיו, so his servants, his slaves, said to him, יבקשו וגו', let's look for the king and find a girl. וכתיב, and it says, ויבקשו נערה יפה וגו', and they found, they looked and they found a nice girl, and this was אבישג. וכתיב, it says, והנערה יפה עד מאד, that the girl was very beautiful. ותהי למלך סוכנת, and she became a companion to the king, ותשרתהו, and she served him. אמרה, she said to דוד, נינסיב, let's get married. אמר לה, he said to her, אסירת לי, you are forbidden to me, because he already had 18 wives, and as we learned before, a מלך is not allowed to have more than 18 wives, so he wasn't allowed to marry her. אמרה ליה, she said to him, חסר לגנבא נפשיה לשלמא נקיט, that when the גנב, the thief, feels that he is missing נפש, he's missing courage, then he picks the idea of peace. That's when he says that the reason he doesn't steal because he wants to have peace, but the truth is it is not so. The reason he doesn't steal because he doesn't have the courage, the power to steal. What she meant was that you say that you don't want to marry me because you're not allowed, really you don't want to marry me because you can't, you are impotent.

אמר להו, so he said to them, so he said to his servants, קרו לי לבת שבע, call me בת שבע, who was his wife. וכתיב, and it says, ותבא בת שבע אל המלך החדרה, בת שבע came to the king, to his room. אמר רב יהודה אמר רב, רב יהודה אמר רב said, באותה שעה קינחה בת שבע בשלש עשרה מפות, at that time בת שבע wiped herself with 13 cloths, which means that 13 times she had relations, ביאה, with her. And רש"י says how do we know it was 13 times? Because there are 13 words in this פסוק. It says, ותבא בת שבע אל המלך החדרה והמלך זקן מאד ואבישג השונמית משרת את המלך. So from there we know that there were 13 times, and this was to show her that really it is not because of that that he doesn't want to marry her, but the reason he doesn't want to marry her because he is not allowed, because he already has 18 wives. אמר רב שמעון בר אבא, רב שמעון בר אבא said, בא וראה, come and see, כמה קשה גירושין, how hard, how bad it is to divorce, because in this case he could have had an עצה and marry her. The whole problem was that he had 18 wives already, so he wasn't allowed to take another one. He could have divorced one of the previous wives and marry her, and nevertheless he couldn't do it. That shows that it's very bad to divorce. שהרי דוד המלך, as we see that דוד המלך, התירו לו ליחד, the חכמים allowed him to have ייחוד, even though normally you're not allowed to have ייחוד. Normally a person is not allowed to be in private company with another woman, and nevertheless they allowed דוד to do that, ולא התירו לו לגרש, and they didn't allow him to divorce. And that's why he had no choice but not to marry her. So we see that to divorce is very bad, worse even than the ענין of ייחוד.

אמר רבי אלעזר, רבי אלעזר said, כל המגרש אשתו ראשונה, anybody that divorces his first wife, אפילו מזבח מוריד עליו דמעות, even the מזבח pours tears on him. שנאמר, as a פסוק says, and this is a פסוק in מלאכי ב, פסוק י"ג, it says there, וזאת שנית תעשו, and this is what you should do, כסות דמעה את מזבח ה', you should cover with tears the מזבח of ה', בכי ואנקה, with crying and with sighing, מאין עוד פנות אל המנחה, so much that He will not turn to the מנחה, ולקחת רצון מידכם, and to take it with good will from your hand. So here we see he speaks about the מזבח crying. Then וכתיב, the פסוק says further, gives the reason why, ואמרתם, and you will say, על מה, for what? And the reason is, על כי ה' העיד בינך, because ה' testified between you, ובין אשת נעוריך, and between the wife of your youth, אשר אתה בגדתה בה, that you were treacherous to her, והיא חברתך, she is really your companion, ואשת בריתך, and the wife of your covenant. So here we see that when he speaks about giving up your wife, it mentions the crying of the מזבח. So that shows that when a person divorces his wife, even the מזבח cries. Then the גמרא continues,

אמר רבי יוחנן, רבי יוחנן said, ואי תימא רבי אלעזר, some say it was רבי אלעזר, אין אשתו של אדם מתה, the wife of a person doesn't die, אלא אם כן מבקשים ממנו ממון ואין לו, unless they ask for money and he doesn't have, if he owes money and he cannot pay. שנאמר, as it says, אם אין לך לשלם, if you do not have what to pay, למה יקח משכבך מתחתיך, why should he take your bed from under you? So we see that taking away the bed, which refers to the wife, is because he doesn't have what to pay. אמר רבי יוחנן, also did רבי יוחנן say, כל אדם שמתה אשתו ראשונה, any person that his first wife died, כאילו חרב בית המקדש בימיו, it's as if the בית המקדש was destroyed in his time. שנאמר, as it says, and this is a פסוק in יחזקאל קפיטל כ"ד, פסוק ט"ז, the פסוק says, בן אדם, human being, הנני לוקח ממך את מחמד עיניך במגפה, I am going to take away the desire of your eyes in a מגפה, ולא תספד ולא תבכה ולא תבוא דמעתך, and you will not cry, and not make a הספד, and you'll not come with your tears. וכתיב, and further on it says in another פסוק right afterwards, which is פסוק י"ח, it says, ואדבר אל העם בבקר, I will speak to the people in the morning, ותמת אשתי בערב, and my wife died in the evening. וכתיב, there's another פסוק that says, that is פסוק כ"א, it says that, הנני מחלל את מקדשי, ה' says I will be מחלל, desecrate my מקדש, גאון עוזכם, which is the pride of your strength, מחמד עיניכם, the desire of your eyes. So we see here, that when the wife died, he compares it to the חורבן of the בית המקדש. Then the גמרא continues,

אמר רב אלכסנדרי, רב אלכסנדרי said, כל אדם שמתה אשתו בימיו, anybody that his wife died in his days, meaning she died while he was alive, עולם חשך בעדו, the world is dark for him. שנאמר, as the פסוק says, and this is a פסוק in איוב, קפיטל י"ח, פסוק ו', the פסוק says, אור חשך באהלו, the light was dark in his tent, ונרו עליו ידעך, and his lamp over him shall be put out. So what the פסוק is saying is, that what makes the light dark, באהלו, because of אהלו. Now, אהלו means a tent, and it also refers to the wife, as רש״י brings from the גמרא in מועד קטן. So the פסוק is really saying, that if the person's wife dies, then his light gets burned out, the world gets dark for him. ר' יוסי בר חנינא אמר, ר' יוסי בר חנינא says, פסיעותיו מתקצרות, his steps become short, which means he becomes weak. שנאמר, as the next פסוק says, יצרו צעדי אונו, which means that the steps of his strength shall be straightened. So we see it has an effect on his steps.

ר' אבהו אמר, ר' אבהו says, עצתו נופלת, that his עצה, which means his wits, collapse, they fall. שנאמר, as the פסוק says further there, ותשליכהו עצתו, and his own counsel shall cast him down. אמר רבה בר בר חנה אמר ר' יוחנן, and רבה בר בר חנה said in the name of ר' יוחנן, קשה לזווגם כקריעת ים סוף. To cause a זיווג, a union between a man and a woman, is as hard as קריעת ים סוף, as it was when the יידן went out of מצרים, and השם had to split the ים סוף. And that is considered קשה, so is קשה to make a זיווג between a man and a woman. שנאמר, as the פסוק says, אלקים מושיב יחידים ביתה מוציא אסירים בכושרות. Which means, that השם has made the solitary dwell in the house, and He brings out the prisoners into prosperity. And here we have, in a חצי עיגול, the גירסא in the גמרא, אל תקרי מוציא אסירים, אלא כמוציא אסירים. Do not read it, that He takes out the prisoners, but as if He takes out prisoners. אל תקרי, and do not call בכושרות, to read it, בכי ושירות. Because when the יידן went out, there was crying and song, crying for the מצרים, and song for the יידן. So what the פסוק here says, that for the אייבערשטער to put יחידים into the house, which means to make a household, to make a שידוך, is as hard as it was for Him to take out the אסירים, to take out the prisoners from מצרים, and He had to split the ים. But then the גמרא asks, איני, it is not so? How can you say that it is called קשה, it's hard, והאמר

רב יהודה אמר רב, didn't רב יהודה say in the name of רב, ארבעים יום קודם יצירת הולד, that 40 days before the child is born, בת קול יוצאת ואומרת, a voice in heaven comes out and says, בת פלוני לפלוני, the daughter of this and this person is going to get married for this man. So we see that the marriage of the person is already set up before the child is born yet. So how can we say קשה לזווגם? And the גמרא says, לא קשיא, it's no קשיא. הא בזיווג ראשון, הא בזיווג שני. This is in the first marriage, and this is in the second marriage. Concerning what we just said, that 40 days before the child is born, the בת קול announces that this child will get married to this and this person, תוספות says, but nevertheless, תפלה helps within the 40 days. As the גמרא says in ברכות, that 40 days before the child is born, a person could be מתפלל that his wife should give birth to a זכר. And תוספות continues even more, that even in זיווג ראשון, תפלה helps to change it. As the גמרא says in מועד קטן, that the reason you are allowed to make אירוסין, קידושין in יום טוב, even though you're not allowed to marry in יום טוב, is because we're afraid maybe someone else will grab her away. But לכאורה, how could someone else grab her away if they announced in heaven that she is going to get married to this person? Because תפלה could always change. Even something like this, if a person דאוונס, then this could be changed. Then the גמרא continues, אמר רב שמואל בר נחמן, רב שמואל בר נחמן said, לכל יש תמורה, everything has an exchange, that something else could take its place, חוץ מאשת נעורים, except the wife of one's youth. שנאמר, ואשת נעורים כי תמאס, that the wife of the youth won't be disgusted. In other words, this is never disgusted, this is always good, and this is something that cannot be exchanged. מתני לה רב יהודה לר' יצחק בריה, רב יהודה taught to ר' יצחק his son, אין אדם מוצא קורת רוח, you should be happy with the wife of your youth. אמר ליה, so he said to him, he said to his father, כגון מאן, like who? Give me an example of a person who is very happy with his wife. אמר ליה, he said to him, כגון אמך, for instance your mother. So the גמרא asks, איני, it's not so, because we know that he wasn't so happy with her. והא מקרי ליה רב יהודה לר' יצחק בריה, we find in another place that רב יהודה taught his son ר' יצחק, he told him this פסוק, where it says, ומוצא אני מר ממות, I find more bitter than death, את האשה אשר היא מצודים וחרמים, the woman that is whose heart is snares and nets. ואמר ליה, and his son said to him, כגון מאן? For instance, who? Give me an example of a woman that's like that. ואמר ליה, and he said to him, כגון אימך, for instance, your mother. So we see that she wasn't so beloved to him, and he looked upon her that she was worth worse so to speak than death. גמרא answers, there is no קשיא. מיתקף תקיפא, the truth was that she was a quick-tempered woman, but איבורא מעברה במילי, but nevertheless, she was easily appeased with one word, she was מעביר על מדותיה. And that's why he said they're both true. On one hand she was מר ממות, on the other hand, the he had his special feeling to her. Then the גמרא continues, אמר רב שמואל בר אוניא משמיה דרב אשי, רב שמואל בר אוניא says in the name of רב אשי, גולם היא, the woman before she is married is like a shapeless lump. ואינה כורתת ברית, and she doesn't make a covenant, אלא למי שעשאה כלי, only with the person that makes her into a כלי. That means with the person that has the first relations with her. שנאמר, like it says, כי בועליך עשיך ה' צבאות שמו, that your husband is your maker, ה' צבאות is his name. So we see that the husband is called the maker, he makes her into a כלי. Then the גמרא continues, תני, we learned, אין איש מת אלא לאשתו, a man does not die just for his wife, which means that when a man dies, the one that really feels it is his wife. ואין אשה מתה אלא לבעלה, and a woman does not die just for her husband, which means that when a woman dies, who really feels it? The husband. And the גמרא proves it: אין איש מת אלא לאשתו, we said that a man dies only for his wife, שנאמר, as we see in the פסוק it says, וימת אלימלך איש נעמי, that אלימלך died, the husband of נעמי. So we see that the תורה, the פסוק is stressing here that when he died, who felt it? נעמי. ואין אשה מתה אלא לבעלה, and a woman when she dies it's only for her husband, שנאמר, it says in the פסוק, יעקב אבינו said, ואני בבואי מפדן, that I when I came from פדן, מתה עלי רחל, that רחל died on me. So we see that רחל's death was on him, that means that he was the one that really felt it. Then the גמרא continues, it said in the משנה, אין רואין אותו וכולי, that you shouldn't see the king as it says when the king takes a haircut, and you shouldn't see him when he is undressed, and you shouldn't see him in the בית המרחץ, in the bathhouse. And the גמרא says, תנו רבנן, the רבנן learned, מלך מסתפר בכל יום, a king has to cut his hair every day. כהן גדול מערב שבת לערב שבת, a כהן גדול only takes a haircut every ערב שבת. כהן הדיוט, a ordinary כהן, אחד לשלשים יום, must take a haircut once every thirty days. And the גמרא explains why: מלך מסתפר בכל יום, a king must cut his hair every day, שנאמר, because the פסוק says, מלך ביפיו תחזינה עיניך, a king with his beauty your eyes should see. In other words, he always has to look nice, and therefore he always has to be with a fresh haircut because that makes him look nice. כהן גדול מערב שבת, we said the כהן גדול takes a haircut every ערב שבת, מאי טעמא? אמר רב שמואל בר נחמני אמר רבי יוחנן, so רב שמואל בר נחמני said in the name of רבי יוחנן, what is the reason? הואיל ומשמרות מתחדשות, since on ערב שבת, that's when the משמרות change. We know that there were different משמרות in the in the בית המקדש of כהנים. So on שבת, the דין was that the משמר, the old one, would go out and the new משמר would come in. So therefore when the new משמר would come in, they should see the כהן גדול looking nice, therefore he must take a haircut ערב שבת. כהן הדיוט אחד לשלשים יום, the כהן הדיוט had to take a haircut once every thirty days, where do we know that from? דכתיב, because there's a פסוק in יחזקאל, it says, וראשם לא יגלחו, that is concerning the כהנים it says, they should not shave their hair, ופרע לא ישלחו, they should also not have their hair coming down long. Just what should they do? כסום יכסמו את ראשיהם, but they they should cut their hair equally. And this refers to the כהן גדול who had to have a special haircut as the גמרא says later on. But the גמרא explains here, since it says concerning the כהנים, the לשון, ופרע לא ישלחו, ויליף, and we learn out, פרע פרע מנזיר, the word פרע, גזרה שוה from the word פרע that says by נזיר. כתיב הכא, here it says, פרע לא ישלחו, they shouldn't have long פרע, וכתיב התם, and it says there concerning a נזיר, גדל פרע שער ראשו, that he should have his hair grow long. מה להלן, just like there by the נזיר it means שלשים, that he should have it for thirty days, אף כאן, so here too, שלשים, for thirty days. That thirty days they're allowed to have their hair that long, but more than that not. So by thirty days, they must cut their hair. And the גמרא will explain how do we know that by a נזיר it's thirty days? תנא נמי, we also learned, סתם נזירות שלשים יום, that סתם when a person takes upon himself נזירות and doesn't specify for how long, it has to be for thirty days. And therefore, just like by the פרע of the נזיר it's thirty days, the פרע of the כהן where it says that he shouldn't have פרע means that only thirty days and not more. But then the גמרא asks, והתם מנלן, and there too, how do we know, how do we know this דין that סתם נזירות is thirty days? אמר רב מתנה, so רב מתנה said, אמר קרא, because the פסוק says, קדוש יהיה, and this word is the גימטריא, תלתין הוו, is the גימטריא, the numerical value of the word יהיה is thirty. So, from there we know it's thirty days, and from there we learn out also concerning the כהן. אמר ליה רב פפא לאביי, so רב פפא said to אביי, אימא, let us say, לא ירבו כלל, that he shouldn't have this long at all, and as רש״י has it, it means even thirty days also not. How do we know that it means that thirty days they're allowed, just more than thirty they can't? Maybe what it means, ופרע לא ישלחו, they shouldn't even have פרע? And since we said before פרע is thirty days, that means that they shouldn't even have for thirty days. Because what we said before is that thirty days, after thirty days they cut, which means they're allowed to have thirty and not more. And we learned that out from the גזירה שוה, פרע פרע from נזיר. Maybe what it means is that even פרע they shouldn't have. ופרע לא ישלחו, they shouldn't have פרע, they shouldn't even have for thirty days either. And the גמרא answers, אמר ליה, he said to him, אי כתיב לא ישלחו פרע, if it would have said they shouldn't have let grow long the פרע, כדקאמרת, it would be like you say, that he's saying that even פרע they shouldn't have, and since פרע is thirty days, so לא ישלחו פרע, they shouldn't have the פרע. השתא דכתיב ופרע, now it says different, it starts off with the word ופרע and then it says לא ישלחו, so we דרשן that פרע ליהוי, פרע they could have, שילוחי לא לישלחו, longer than that they shouldn't have. That's what the פסוק says, ופרע לא ישלחו, that when they have the פרע it shouldn't go any further, but the פרע itself they're allowed to have. Then the גמרא continues, אי הכי, since so, that we learn out from the פסוק that the כהן is not allowed to have his hair longer than thirty days, האידנא נמי, so now too, so now that we don't have a בית המקדש, they still shouldn't be allowed to have hair longer than thirty days? And the גמרא answers, דומיא דיין, we compare it to wine. Because in יחזקאל, right after this פסוק where it says, וראשם לא יגלחו ופרע לא ישלחו, the next פסוק, פסוק כ״א it says, ויין לא ישתו כל כהן בבואם אל החצר הפנימית, that the כהן should not drink wine. So therefore we compare this דין of them not allowed to have long hair to the דין that they are not allowed to drink wine, and we say, מה יין, just like wine, בזמן ביאה הוא דאסור, at the time when they enter the בית המקדש it is אסור, like the פסוק says clearly, ויין לא ישתו כל כהן בבואם אל החצר הפנימית, when they come in, but שלא בזמן ביאה, but not in the time when they come into the בית המקדש, שרי, it is allowed, אף פרועי ראש, also this דין of having long hair, בזמן ביאה אסור, at the time when they come into the בית המקדש it is אסור, שלא בזמן ביאה, but not in the time of going into the בית המקדש, שרי, it is מותר. And then the גמרא asks, ויין שלא בזמן ביאה שרי, and is it true that wine they are allowed to drink in the time when they don't enter the בית המקדש? והתניא, didn't we learn in a ברייתא, רבי אומר, רבי says, אומר אני, I say, that כהנים אסורין לשתות יין לעולם, that the כהנים should never be allowed to drink wine. And this is at the end of a ברייתא where it says לכתחילה that a כהן who recognizes his משמר, and the משמר of his בית אב, is not allowed to drink wine that whole day. Because as we know, the כהנים were divided into משמרות, into different groups, and each משמר was divided into different בתי אבות, and each בית אב had one day in the בית המקדש that they worked. So if there is a כהן that knows from which משמר he is, and he knows in the משמר itself from which בית אב he is, so that means he knows exactly which day he would have done the עבודה in the בית המקדש if there would have been a בית המקדש, so he is אסור to drink wine that day, even בזמן הזה when we don't have a בית המקדש, because we say maybe the בית המקדש will be built right away, and he will be right away called to do the עבודה because it's his משמר, and if he drinks wine, he wouldn't be able to do the עבודה, therefore that whole day he is not allowed to do the עבודה. If a person recognizes just his משמר, but doesn't know from which בית אב he is, that means he knows in which week he would have to do the עבודה, but in the week itself he doesn't know which day of the week is his day, so then he is not allowed to drink wine the whole week. And the ברייתא continues, if he doesn't recognize not his משמר and not his בית אב, then he is not allowed to drink wine ever, because maybe today is his day, every day of the year we're afraid maybe today is his day, and maybe the בית המקדש will be built on this day, and he will have to do the עבודה, and if he will be drinking wine, he will be אסור to do the עבודה. And that, and that's what רבי said, that I say that all the כהנים should be אסור to drink wine always, because if we say that we're afraid maybe the בית המקדש will be built, so even if it's not his משמר, which means a person who knows exactly which day is his משמר and which day is his בית אב, still he shouldn't be able to, because even if he knows that today is not his day, but if the בית המקדש will be built, maybe he will have to do the עבודה, whoever will be ready will do the עבודה, so they might need him to do the עבודה. So therefore רבי

says that I would say that all all כהנים are always אסור to do the עבודה. אבל מה אעשה, but what should we do, שתקנתו קלקלתו, that this, the קלקלה, the bad part of it, this is the תקנה, this is for the good. In other words, that the חורבן בית המקדש, which is a קלקול, and that mixed up all the משמרות, because when the בית המקדש was built, then the people who had their משמרות and knew their משמרות were אסור to drink wine in a certain day. But now that we don't have the בית המקדש and there's a קלקול in the משמרות, so now this קלקול is a תקנה for the people to drink wine, that the כהן is allowed to drink wine. Because what he really is trying to say is that we do not say that maybe the בית המקדש will be built today and you will have to do the עבודה. If we would say that, then no כהן would ever be able to drink wine. But since we don't say, we don't go that far, and therefore he says כהנים are allowed to drink wine even if the כהן knows that today would have been his day to do the עבודה. And in continuation to that, ואמר אביי, אביי said, כמאן שתו כהני חמרא האידנא?

According to who do כהנים drink wine nowadays? Because most כהנים nowadays do not know the day of their משמר, the week of the משמר and the day of the בית אב. So according to the רבנן, no כהן would be able to drink wine nowadays. So according to who do they do that they do drink wine? It is כרבי, it goes according to רבי, because רבי was the one that said that all כהנים are allowed to drink wine. But now that אביי said that, that this goes according to רבי's opinion, מכלל that's a ראיה דרבנן אסרי, that according to the רבנן it is forbidden to drink wine now. So we see that even though now it's not the זמן ביאה, the time when they could enter the בית המקדש, nevertheless they're not allowed to drink wine. So how did we say before that by wine the דין is that if it's not זמן ביאה, not the time when they could enter the בית המקדש, there is no איסור in drinking wine? The גמרא answers that באמת, even by the case of drinking wine, מדאורייתא you're allowed to drink wine. The only reason the חכמים said you're not allowed, התם היינו טעמא, what is the reason? מהרה יבנה בית המקדש, speedily the בית המקדש will be built, ובעינן כהן הראוי לעבודה, and we will need a כהן who's fit to do the עבודה, וליכא, and we won't have him. And that's why the חכמים said that they shouldn't drink wine. And

even though we could say הכא נמי here too, בעינן כהן הראוי לעבודה וליכא, concerning the cutting of the hair also, we should say that you should now not be able to wear long hair, just in case the בית המקדש will be built, and you will need a כהן, and he has to be ראוי לעבודה, and if everyone is going to have long hair, we wouldn't find one. The answer is, הכא אפשר דמספר ועייל, that here, the case of the hair, there is an עצה. When משיח will come and the בית המקדש will be built, and we'll need a כהן, even if he has long hair, he can right then and there cut his hair and go in to do the עבודה. But the גמרא asks, התם נמי, there too, the case of the wine, why don't we say the same thing? אפשר דניים פורתא ועייל, he could just sleep a little bit and go in. So why shouldn't he be able to drink wine, because he might have to do the עבודה? If the בית המקדש is built, he will go to sleep for a short while, and then he will get up and go in to do the עבודה. דאמר רב אחא, because רב אחא said, דרך מיל, the walk of a מיל, ושינה כל שהוא, and a short nap, מפיגין את היין, takes away the effect of wine. So then why don't we say by wine also that he should be able to drink wine, even if we say that the בית המקדש might be built? The גמרא answers, ולאו איתמר עלה, didn't we learn on that, דאמר רב נחמן אמר רבה בר אבוה, that רב נחמן said in the name of רבה בר

אבוה, לא שנו, this was not said only אלא ששתה כדי רביעית, only if he drank up to a רביעית. אבל יותר מכדי רביעית, if he drank more than a רביעית, כל שכן, certainly, the דרך טורדתו, the דרך will matrid him more, that the walk will only cause more fatigue, ושינה משכרתו, and the sleep will make him more drunk. And that is the reason why a כהן nowadays is not allowed to drink wine, while concerning cutting the hair, he doesn't have to, and he's allowed to have long hair. Then the גמרא says, רב אשי אמר, רב אשי says, he gives a different reason, a difference why the כהנים nowadays are allowed to wear long hair, while to drink wine, according to the רבנן they're not allowed. And he says why, because שתויי יין דמחלי עבודה, if a כהן would do the עבודה while he's drunk, the עבודה would be נתחלל, would be, it would defile the service, the עבודה. And as רש״י says, because in the פסוק in ויקרא where it says יין ושכר אל תשת, you should not drink wine, right after that it says, ולהבדיל בין הקדש ובין החל, to make the separation between the holiness and what is not holy. So it's משמע that it means to make the difference between an עבודה which is holy and an עבודה which is defiled. That shows us that if the כהן would do the עבודה while he is drunk, this would be מחלל the עבודה. So therefore, since concerning drinking wine, it is so strict that it makes the עבודה מחולל, גזרו בה רבנן, the רבנן made a גזירה, that nowadays when we don't have the בית המקדש, still the חכמים were very careful, just in case the בית המקדש would be built and we'd need them to do the עבודה, and this is a very strict איסור, the חכמים made the גזירה. But פרועי ראש, to have long hair, דלא מחיל עבודה, that even if a כהן does the עבודה with long hair, the עבודה is not מחולל, לא גזרו בה רבנן, the רבנן did not make a גזירה, and therefore, nowadays they are allowed to have long hair. Then the גמרא says מיתיבי, I will ask you a קשיא, we learned, ואלו שבמיתה, these are the עבירות of a כהן that he would get מיתה for, he would die for, פרועי ראש, if he does the עבודה with long hair, ושתויי יין, and while he is drunk with wine. And the question is בשלמא שתויי יין, we understand why if the כהן does the עבודה while he is drunk he gets מיתה, דכתיב, because a פסוק says יין ושכר אל תשת, wine and old wine you should not drink, אתה ובניך, you and your children, this was said to אהרן, ולא תמתו, and you shouldn't die. So, from here we understand that if he will do the עבודה while he is drunk he would die. אלא פרועי ראש מנלן, how do we know that if they do the עבודה with long hair they also get מיתה? And the answer is דאיתקש שתויי יין לפרועי ראש, because a פסוק compares being drunk with wine to having long hair and it quotes the פסוק of יחזקאל that we quoted earlier. כתיב, the פסוק says וראשם לא יגלחו ופרע לא ישלחו, they shouldn't shave their head, but they also shouldn't have long hair, and then וכתב בתריה, it says right after that, ויין לא ישתו, they shouldn't drink wine when they enter into the חצר, וגו׳, etc. So, we compare the two and we say מה שתויי יין במיתה, just like if they do the עבודה while they're drunk with wine they deserve מיתה, אף פרועי ראש also, if they do the עבודה with long hair במיתה, that they get מיתה. And now that we compared פרועי ראש to שתויי יין, ומינה, from here we also learn out another דין. Since the two are compared, we say that מה שתויי יין דמחיל עבודה, just like if you do the עבודה while you're drunk with wine, the עבודה is מתחלל, is defiled, אף פרועי ראש דמחיל עבודה, also if they do the עבודה with long hair, it's מחלל the עבודה. So, this is a question on רב אשי. How did רב אשי say before that there's a difference between שתויי יין and פרועי ראש, that שתויי יין is מחלל the עבודה and פרועי ראש not? Here we see that even פרועי ראש is also מחלל the עבודה. And the גמרא says קשיא, this is a question that remains unanswered. Then the גמרא continues, אמר ליה רבינא לרב אשי, רבינא said to רב אשי, האי עד דלא אתא יחזקאל מאן אמרו, this דין, before יחזקאל came, who said it? In other words, this comparison that we have here between פרועי ראש and שתויי יין, that the דינים that apply to שתויי יין also apply to פרועי ראש, which is learned out from the comparison that we find in יחזקאל from פרועי ראש to שתויי יין, now, before יחזקאל wrote it, who said it? יחזקאל didn't make up this דין. We know a כלל that a נביא cannot make up a new דין. So, obviously, this דין was there before also. The only thing is יחזקאל said it and wrote it, but before him, who said it? And he answers him back, ולטעמיך, and according to you, that means that according to you, who has this question, I'll show you that this question applies to something else, also. Now, just like you will have to answer that other question, the same answer you could give to this question, too. What is the other question? הא דאמר רב חסדא, this that רב חסדא said, דבר זה מתורת משה רבינו לא למדנו, there is this thing that from the תורה of משה רבינו we didn't learn, עד שבא יחזקאל ולימדנו, until יחזקאל came and taught us. And this is the פסוק in יחזקאל מ״ד where it says כל בן נכר, any strange person, and רש״י says it means he's a כהן that his actions became strange to ד׳ and he became an ערל לב, an uncircumcised heart. But the פסוק says any strange person with an uncircumcised heart, וערל בשר, or if he has an uncircumcised flesh, that is a כהן who couldn't get the ברית מילה. For instance, if his brothers died מחמת מילה. The דין is, if two children from the same family die through the מילה, then the third child doesn't have to be circumcised. So, if you have a כהן who wasn't circumcised, the פסוק says לא יבא אל מקדשי לשרתני, should not come into my מקדש to serve me. So, from here we learn out the דין that an ערל is not allowed to serve ד׳ in the בית המקדש. So, the question is עד דלא בא יחזקאל מאן אמרו, until יחזקאל came, who said this דין? Because in the חומש we don't find this דין. אלא, we must say גמרא גמירי לה, it was known to them, it was handed down בעל פה, orally, in tradition, and the אידן knew about this, ואתא יחזקאל ואסמכיה אקרא, came יחזקאל and he put it onto the פסוק. He wrote it down. So, just like you're going to answer it concerning that, הכא נמי, also concerning this, this that we learn out from יחזקאל that פרועי ראש is compared to שתויי יין is the same thing. גמרא גמירי לה, it was known to them. The דין was handed down בעל פה, orally, in tradition, ואתא יחזקאל ואסמכיה אקרא, and יחזקאל came and he put it into the פסוק. Then the גמרא asks מאי כסום יכסמו את ראשיהם, what does that פסוק mean that they should cut their hair equally? The פסוק said they shouldn't shave their head, but they shouldn't also have long hair, but what should they do, כסום יכסמו את ראשיהם. What does that mean?

גמרא says, תנא, we learned in a ברייתא, כמין תספורת לוליינית, it has to be like a haircut of לוליינית. And the גמרא asks, מאי תספורת לוליינית? What does that mean? אמר רב יהודה אמר שמואל, תספורת יחידאה, that means a very special, specific kind of haircut which is very nice and there is no other one like it. יחידאה comes from the word יחיד, single, that's a special, single kind of haircut that there is no haircut which is similar to it. היכי דמי? How is it? אמר רב אשי, so רב אשי said, ראשה של זה בצד עיקרו של זה, the top of one row is by the end of the other row. That's the special way they cut it, that each hair finishes, the edge of that hair finishes by the beginning of the hair on top. And the גמרא says, שאלו את רבי, they asked רבי, איזהו תספורת של כהן גדול? What is the haircut the כהן גדול used to take? אמר להם, so he said to them, צאו, go out, וראו, and see, מתספורת של בן אלעשה, the haircut that בן אלעשה takes. בן אלעשה was his son-in-law, and he used to give out a lot of money to the barber to take a special haircut, so he said that haircut that בן אלעשה takes, that is the haircut the כהן גדול had to take, and that is the haircut that we're speaking about now. And the גמרא says, תניא, we learned, רבי אומר, רבי said, לא על חנם פיזר בן אלעשה את מעותיו, not for nothing did בן אלעשה spend so much money to take such a nice haircut, אלא, only, the reason he did it was כדי להראות בו תספורת של כהן גדול, so in order to show what kind of haircut the כהן גדול took. הדרן עלך כהן גדול, הדרן עלך כהן גדול, הדרן עלך כהן גדול. דיני ממונות בשלשה וכולי etc. But תוספות asks a קושיא here in this גמרא: Who was the one that gave the תירץ, that באמת this דין that we compare פרועי ראש to שתויי יין really was known before, הלכה למשה מסיני, but later on יחזקאל came and put it into the פסוק? It was רב אשי who answered this תירץ to רבינא, because the גמרא says that who asked the question to begin with, that who said this דין before, the גמרא says that אמר ליה רבינא לרב אשי, רבינא asked רב אשי. So when the גמרא says that he answered him, it was רב אשי that answered. In other words, רב אשי said that this דין that we compare פרועי ראש to שתויי יין was known the whole time by הלכה למשה מסיני, just יחזקאל wrote it into the פסוק. לכאורה, this seems to contradict the previous piece of גמרא. For the גמרא said that רב אשי said that there's a difference between שתויי יין and פרועי ראש: שתויי יין, if he does the עבודה, he's מחלל the עבודה; פרועי ראש, if he does the עבודה, he's not מחלל the עבודה. And on that, the גמרא asked a קושיא on רב אשי, that how can he say that there's a difference between שתויי יין and פרועי ראש, since we see that we compare פרועי ראש to שתויי יין, that just like שתויי יין במיתה, פרועי ראש is במיתה. And therefore, we also must compare that just like שתויי יין is מחלל the עבודה, פרועי ראש is also מחלל the עבודה. And the גמרא remained קשיא without a תירץ. So it seems that רב אשי holds that we do not make this comparison, this whole דין is not true. So how can here רב אשי be the one to answer that this comparison was known before as הלכה למשה מסיני, and later it was written in the פסוק of יחזקאל, when he himself holds בכלל we don't make this comparison? And תוספות says that when רב אשי answered that this דין was הלכה למשה מסיני before and then it was put into the פסוק, he meant to answer both questions: the question that was just asked, that who said this דין earlier before יחזקאל, and it also answers the question asked on him, that how can he say that שתויי יין is מחלל the עבודה and פרועי ראש is not מחלל the עבודה? And תוספות says this is how it answers: Since we say that this דין was originally הלכה למשה מסיני, then we are able to say that the הלכה למשה מסיני said that only concerning the דין of מיתה we compare פרועי ראש to שתויי יין, but concerning the דין of being מחלל עבודה, we do not compare, just, פרועי ראש to שתויי יין. When the גמרא asked the question, the גמרא didn't think it was הלכה למשה מסיני, the גמרא only thought it's coming from the פסוק. The פסוק makes a היקש. So when we learn it out from a פסוק, we have a rule אין היקש למחצה, you can't make a היקש for half. So since the היקש was that to teach us that just like שתויי יין is מיתה, פרועי ראש is מיתה, and אין היקש למחצה, we can't make a היקש halfway, so it has to be for everything, so we have to learn out also that just like שתויי יין is מחלל the עבודה, so does פרועי ראש. And that's why the גמרא had a קושיא on רב אשי. But רב אשי, who said that this was הלכה למשה מסיני, and all יחזקאל did was that he took this הלכה למשה מסיני and put it into the פסוק, by הלכה למשה מסיני we don't have this כלל that it can't be למחצה. It could be the הלכה למשה מסיני said that only concerning the דין of מיתה we compare פרועי ראש to שתויי יין, but not concerning the דין of being מחלל עבודה. So therefore, this דין was not so. When יחזקאל came later, and he wrote the פסוק to compare פרועי ראש to שתויי יין, he wrote the פסוק only as a continuation to the הלכה למשה מסיני. And therefore what he meant was also that only concerning מיתה we should compare the two פסוקים, but not concerning the דין of מחלל עבודה. And we can't ask אין היקש למחצה, because this is not a regular היקש, it is only a היקש as a המשך to the הלכה למשה מסיני. And therefore רב אשי said it is possible to say that only concerning the דין of מיתה we say that just like שתויי יין is מיתה, so too פרועי ראש, but concerning the דין of מחלל עבודה, only שתויי יין is מחלל עבודה and not פרועי ראש. Concerning what the גמרא said before, קשה לזווגם כקריעת ים סוף, that it is hard to make a שידוך, to make a union of a man and a woman like it was hard to split the Red Sea, for the ספרים explain that not חס ושלום that anything is hard for השם to do, but the term קשה is used to show what kind of great miracle that was. And what the גמרא means to say that just like the miracle of קריעת ים סוף was one of the greatest miracles, so לזווגם was also a very great miracle. And the reason why קריעת ים סוף is considered such a great miracle is because by קריעת ים סוף, it says in ספרים, there had to be two opposites. And the greatest miracle is when you have to combine two הפכים, two opposites. That is a greater miracle than a regular miracle that something is done למעלה מן הטבע, beyond nature. And in the case of קריעת ים סוף, there had to be a combination of two opposites because קריעת ים סוף itself had to cause the הצלה, the saving of כלל ישראל, and at the same time it had to be the punishment for the מצרים. So the same act should have an ענין of חסד in it and an ענין of גבורה in it, that is the חידוש of קריעת ים סוף, because it had to combine two opposites, two extremes. And the גמרא says קשה לזווגם כקריעת ים סוף, that means that also when a שידוך is made, to combine a זכר and a נקבה, a male and a female, is also a great miracle similar to the combination of the two הפכים that was there by קריעת ים סוף of חסד and גבורה.