there's a question that was asked: רוכב כמהלך דמי או לא? Said before if you see a talmid chacham coming or your Rebbe coming, you got to stand up if he's walking. But the question is if he's riding a horse, so he's be'etzem standing in one place, it's the horse that's moving. So the question is do we consider riding like walking, or not? אמר אביי, אביי said, תא שמע, come, I'll prove it to you from a different din. The din is like this: there's a din by a tamei, by a metzora, if you're under one roof with a metzora and it's קבוע, he's set, you become tamei. Usually you only become tamei when you touch something. The only time you become tamei being under one roof is with a dead body, but by a metzora is also a din, but there's not so pashut. By a dead body if you're under one roof for a second, by metzora it has to be that it's set standing there. It's How long is set? It says it's a it's a shiur, it's כדי אכילת פרס. So the Gemara, but it says like this: טמא יושב תחת האילן, if there's a tamei sitting under a tree וטהור עומד, and the טהור'דיקע person is standing, so since the טמא'דיקע guy is sitting, he's set, so tamei, so the guy the טהור'דיקע person becomes tamei. טמא עומד תחת האילן וטהור יושב, what happens if the טמא'דיקע guy is standing and the טהור'דיקע guy is sitting? So the טמא'דיקע guy is not set, because he's standing, standing is a temporary thing, so the טהור'דיקע guy is tahor. ואם ישב הטמא, if the טמא'דיקע guy sits down, הטהור טמא, so the tahor becomes tamei, now he's set. The ikar what we're trying to bring out is the next case: וכן באבן המנוגעת, the same thing if you're holding a stone that has a נגע. Same thing, if the person holds the stone that has a נגע is standing, and there's a person under the same tree, a person doesn't become טמא, cuz it's not considered that the stone is sitting. But if the person who is holding the stone is sitting, it's settled, then the guy who's טהור becomes טמא. But what do we see from here? So we

see this from here that something that's standing in the other person's hands gets the din of what the person is doing. So the stone, if the person is standing, then the stone is standing. If the person is sitting, the stone is sitting. So the same thing here, if the horse, this the חכם is sitting, the talmid chacham is sitting on the horse and the horse is riding, it's like he's riding. He's moving. So we ask the kashya, is his sitting there on him considered like he's moving or not? Yes, it's considered moving. Isn't there a difference between a stone and a person? Doesn't matter, it's an object. אמר רב נחמן בר יצחק ואמרי לה רב נחמן בר כהן: זאת אומרת רוכב כמהלך דמי. That shows that riding is like walking, because if he's moving, like שמע מינה שיטה. You know what happens? The same din we find in a positive thing, but it's not a din in the Gemara, so I think that's why the Gemara doesn't bring it. If the Sefer Torah is standing, you have to stand. Everyone has to stand up. If the Sefer Torah is sitting, How's the Sefer Torah standing or sitting? It's the person. If the person who's holding the Sefer Torah is standing, if it's sitting, you could sit. If the person holding the Sefer Torah is standing, you have to stand. So that shows that the object gets the din of what the person who's holding it, what it's on. Same thing here. Yeah, that's why the Sefer Torah is dancing on Simchat Torah. Yeah, you said it gives it feet. So what's the din about standing or sitting by Simchat Torah when you go around for hakafot? Do you have to stand or just for a certain amount of time? There's different. There's halacha though for that, no? But there is different. Doesn't say because the Sefer Torah is out the whole time, that's The other point is a stone can't move by itself, whereas the person sitting on the horse can, so you might think there might be a difference, because the stone has to be carried, so whatever. Yes, but lefo'al he's standing in one place, and this person is also standing in one place. The person has an ability to move. So what? איבעיא להו, they

ask a question: מהו לעמוד מפני ספר תורה? Do you have to stand up for a Sefer Torah? So רב חלקיה ורב סימון ורב אלעזר אמרי, they say קל וחומר: if מפני לומדיה עומדים, you have to stand up for people who learn the תורה, מפניה לא כל שכן? In front of the Torah itself, certainly you have to. Then the גמרא says: רבי אילעאי ורבי יעקב בר זבדי הוו יתבי, they were sitting, these two. חלף ואזל רבי שמעון בר אבא, so רבי שמעון בר אבא walked by, וקמו מקמיה, they stood up. אמר להו, so he said to them: חדא, first of all, דאתון חכימי ואנא חבר, you are real chachamim, I'm not a real חבר. You're חשוב to me, you don't have to stand up. ועוד, כלום תורה עומדת מפני לומדיה? The Torah should stand up in front of the people who learn it? Cuz you guys sitting and talking in divrei Torah, you're the Torah itself. And here I'm a person who is a talmid chacham let's say, the Torah They were learning at the time. Huh? The difference is they were learning. They were learning! And he סבר like Rabbi Elazar, holds like רבי אלעזר, דאמר רבי אלעזר, רבי אלעזר said, אין תלמיד חכם רשאי לעמוד בפני רבו בשעה שעוסק בתורה. A talmid chacham, while he's learning, doesn't have to stand up for his Rebbe. Why? Because if he's learning, it's the Torah itself. And the Gemara says לייט עלה אביי. Abaye cursed anybody who follows that. That means that even if you're learning, in front of your Rebbe you have to stand up. No, that's the din. It's the halacha. No, that's the halacha. Even if you're learning, you're saying? Even if you're learning, you have to stand up in front of your Rebbe. Is saying Tehillim like learning? It says, yeah. זאגט די גמרא ווייטער, it says a pasuk that

when Moshe moved his tent out of the מחנה, every time he was walking, the pasuk says והביטו אחרי משה עד באו האהלה. People would watch him. When they would see him walking, they would watch him till he entered his tent. Now, why did they watch him? Rav Ami veRabbi Yitzchak Nafcha, there's an argument between Rav Ami veRabbi Yitzchak Nafcha. חד אמר, one says, לגנאי, they were looking at him in a negative way. וחד אמר, one says, לשבח, in a praise. מאן דאמר לגנאי, the one that says they were looking in a bad way, what what were they looking? כדיתא, like it says. The Gemara didn't even want to bring it. So Rashi says the Gemara didn't want to bring it, but I'll tell you it says in Midrash. The Midrash says they were watching Moshe walking, people were saying, ah see, how he is. Who Who do you think Whose money is he using to buy food? It's all ours. It's all ours. כמה עבין שקיו, כמה צוארו שמן. Look, he's fat, he's big, he's taking it's all our money. So they were saying it negative. And the other one says לשבח. מאן דאמר כדיתא. מאן דאמר לשבח, what was the שבח? אמר חזקיה, חזקיה said like this: אמר לי רבי חנינא בריה דרב אבהו. חנינא the son of רב אבהו said, אמר in the name of רב אבהו, אמר רבי אבדימי דמן חיפה in the name of רבי אבדימי דמן חיפה. He said like this a דין: חכם עובר,

when a חכם passes, עומד מלפניו ד׳ אמות. When he gets to your ד׳ אמות, you have to stand up. כיוון שעבר ד׳ אמות, as soon as he walked by ד׳ אמות, יושב, could sit down. אב בית דין עובר, the head of the בית דין goes by, עומד מלפניו מלא עיניו, stand up from when you see him already. And after כיוון שעבר ד׳ אמות, יושב, as soon as he walks that ד׳ אמות, you could sit down. נשיא עובר, the נשיא is coming walking, עומד מלפניו מלא עיניו, as soon as you see him you have to stand up, ואינו יושב עד שישב במקומו, you can't sit down till he sits down in his place. שנאמר, and he quotes the פסוק, והביטו אחרי משה עד באו האהלה. They were standing by the tents, watching Moshe till he got into the tent. So this was for good! Because they gave him that kavod that they wouldn't sit down till he was out of sight. That's the din that when the Nasi goes by, you have to can't sit down till he's out of sight. They didn't see Moshe Huh? They didn't see Moshe Rabbeinu sit down. No, it doesn't mean sit down. Over there, sit down is when he comes into the yeshiva, he comes into the shul. So he sits down. Here, as long as he's walking, you have to stand till he's out of sight, till he walks into his tent, or in the yeshiva and he sits down. I told you once that the Rebbe for my grandfather would do that.

My grandfather would walk out the middle of the farbrengen, and he told him he's leaving because he couldn't sit, he was paralyzed. So the Rebbe would stand up, not all the way, would stand up like this, and watch him, and he walked him on the side there is the the door on the side of the Rebbe's bimah, all the way there. He didn't sit down till he saw he walked out, that's when he sat down. When the Rebbe stood up, did everybody else stand up? He stood up like this. Like this, mamash like this, he stood up, he didn't stand up all the way. I guess the reason was so people shouldn't stand up. על דרך דוגמה, the Rebbe made kiddush, So he was your the Rebbe's mechutan. Nu, emet, yeah, that's one. When the Rebbe made kiddush, to show that he didn't stand up for that reason, so in Shabbos by farbrengen he made kiddush. How did he Did he stand or sit? Sat. No, he went like this. He went like this. Not for the whole, the beginning No, no, when he said kiddush. Not, no, not at the front part there, but just the על כן and and the berachah. So you could say, cuz some that's a big she'eilah, what our מנהג is, to stand or to sit. Yeah. But one time a year I just thought by the berachah, you you you We stand a little bit by the... the Rebbe himself didn't do that, wait a second. But there's one time a year when he made the regular kiddush, Simchat Torah at night he would make kiddush, and he did the same thing. So, and there for sure we stand. So the reason is very pashut, he didn't want everyone to stand up. Uvechlal, by the morning he also stood. Shabbos morning when he made kiddush. I once saw him make kiddush, it wasn't Shabbos, it was Yom Tov, upstairs, not by the farbrengen. He was standing. Full? Yeah. 99%, I would say 99.9%. Who else was there? Ah, very few people. Very few. A minyan was there. Groner, or חסד would know They they also say they say He stood. By us we stand everybody else stands. It's not a problem. Or they sit, it's okay. By us always it's known that when you make kiddush night, but Shabbos at noon you make kiddush half and half. Not for any reason. No, no. To be yotzei both דעות, I guess. Okay. At night, the Litvishe, they sit by kiddush at night. By Friday night? Yeah. Why not? That's how it Some sit. It was so hard in the בוקר, by יום שבת. Not by the night. I have so many Litvishe friends. They stand by by by ויכולו, but they sit down by the berachah. And by יום השישי? יום השישי they stand. Because that's like עדים. And they davka sit by the berachah? They sit down. Really? And through the next Through the whole berachah they sit. Maybe not all Maybe not all the people do that. But there are definitely some of them that do that. So it says It says in the what? Mishnah Berurah, it says we should do that? Yeah. It says in the ברייתא, בנים אתם לה׳ אלקיכם. You are sons, children to ד׳. So, he darash like this. בזמן שאתם נוהגים מנהג בנים, when you behave like children, אתם קרויים בנים, you're called children. אין אתם נוהגים מנהג בנים, if you don't behave like children, אין אתם קרויים בנים, you're not called children. דברי רבי יהודה, that's רבי יהודה's opinion. And רבי מאיר אומר, and רבי מאיר says, בין כך ובין כך אתם קרויים בנים. Whether you're good or bad, you're called children of ד׳. שנאמר, it says, and he quotes quite a few pesukim. One pasuk says, בנים סכלים המה. Der Eibershter refers to the Yidden as stupid children. That means that Yidden are behaving stupidly, and he still calls them children. ואומר, another pasuk says, בנים לא אמון בם. They're children that he doesn't have emunah, doesn't trust them, and they don't trust him. So Yidden who don't trust ד׳, and nevertheless they're called בנים. ואומר, a third פסוק, זרע מרעים בנים משחיתים. They're bad children, children who are corrupt, but he calls them children. ואומר, another pasuk, Where it first part it called them children? It called them זרע מרעים. Seeds? Yeah, but then he continues, בנים משחיתים. The seeds are ב- ah! are בנים משחיתים. ואומר, another pasuk says, והיה במקום אשר יאמר להם לא עמי אתם, that instead of saying, you are not my nation, יאמר להם בני א-ל חי, he's going to say, you are the children of the living G-d. So, we

have four pesukim here, where in each pasuk it says that he calls the Yidden children. מאי ואומר? The Gemara, why do we need this extra pesukim? Why, one pasuk is enough. Why do we need all? And the Gemara explains what each pasuk is going to add to the other. After we have the first pasuk, it says בנים סכלים המה, they are stupid children. So, it's not enough, because וכי תימא, you might say, סכלים הוא דמיקרו בנים. If they're just stupid, they're still called children. אבל כי לית בהו הימנותא, but when they don't have אמונה, לא מיקרו בנים, maybe they're not called children. Stupid, you know, they're stupid, it could be. תא שמע, that's why we bring the other pasuk. ואומר, the second פסוק, בנים לא אמון בם. Even if it was לא אמון בם, it's still called בנים. But still, וכי תימא, you might still say, כי לית בהו הימנותא הוא דמיקרו בנים, as long if they don't have emunah, they're still called בנים. אבל כי פלחו לעבודה זרה, If they act to worship avodah zarah, then לא מיקרו בנים, they're not called children. תא שמע, here comes the other pasuk. ז- ואומר, it says, זרע מרעים בנים משחיתים. Now, בנים משחיתים, משחיתים goes on avodah zarah, because the pasuk says פן תשחיתון, השמר לכם פן תשחיתון ועבדתם אלקים אחרים. So, the השחתה goes on avodah zarah, and nevertheless he calls them בנים. וכי תימא, you still might say, בנים משחיתים הוא דמיקרו. Yeah, they're called they're called corrupt children. אבל בנים מעליא לא מיקרו, you don't call them regular children. So, they have a title בנים משחיתים. תא שמע, that's why he brings the next pasuk, ואומר, it says, והיה במקום אשר יאמר להם לא עמי אתם, instead of saying, you are not my nation, יאמר להם, he will say, בני א-ל חי, you're the children of the live G-d. So, we see even in that time when really they deserve to be called, you're not my nation, he still calls them בנים. So, we see the Yidden are called children. Where is that from? Um, you are the sons of the Where is that pasuk from? Which one? The last one you just said, Hoshea. Yeah. Oh, that's it's all nevi. It's all every one of this Most of them speak negatively using children. Yeah, but they still call them children. Yeah. Chassidus usually uses נערים as the highest level of emunah, no? Or whatever. What? Call a child. Yeah, bichlal the ma'alah of a child is is emunah. A child means that you're part of me. You're part of חלק אלוק ממעל. highest level of emunah that you can have, because it's it's more right? But it's What if it says לא אמון בם, even if they don't have emunah, they're still called a child. So, this is a big machloket here whether we call them children, or we don't call them children. It's famous in a different Gemara also. The famous story with Turnus Rufus No, no. Turnus Rufus haRasha asked Rabbi Akiva, \"How do you give tzedakah to a poor man? You're going against ד׳. ד׳ made the guy poor, so he doesn't want him to have money, and you're going against ד׳.\" And he gave him a mashal. Mashal of a king who had an eved, and the eved didn't behave. Or whatever. Or a child. Mashal of an eved. Eved didn't behave, and the the the king put him in jail, and he said, \"I don't want anybody to feed him.\" Comes somebody, a friend of the guy, and went to feed him. The king will be upset. It's exactly what you're doing. The Eibershter made him poor, you're feeding him. So he answered him, that's only if it's an eved. What about if the king's son That's what he said, even though the king punished him and he said no one should feed him, and then he finds out someone fed him, he'll be very happy. So that means we're talking about the person, what did Rabbi Akiva say? So re'ayah that we pasken. See, here's a machloket. Rabbi Yehudah says they're not called banim if they're bad. Rabbi Meir says yeah, how do we pasken? So here from that Gemara we see that he's saying even those that don't deserve, nevertheless, he referred to them as children. So we see from there that the Yidden are always called children. We're also called avadim also. אם כבנים אם כעבדים. In Chumash it said Bnei Yisrael, no? In a positive sense, isn't it? Bnei Yisrael, children of Yisrael. It doesn't mean that. It says בני בכורי ישראל. My chosen. My first son born. Then there's another פסוק, בנים אתם לה' אלקיכם. Yeah, but from there it's no re'ayah, that could only be if Oh, the Yidden behave. If the Yidden are good. The she'eilah is what if they don't behave? זאגט די Gemara ווייטער תנו רבנן, the Rabbanan have learned, אלה החוקים, there's a pasuk, it says like this, אלה החוקים והמשפטים אשר תשמרו לעשות. So every word he darshens means something else. אלה המשפטים, אלה המדרשות. משפטים goes on the דרשות that the chachamim learned out from the pesukim. Then it says, vehamishpatim, that's the dinim, that you come to the maskana of the din. אשר תשמרו, and that you have to watch, זו משנה. And לעשות, זו מעשה. And then the pasuk says לעשות בארץ. What's בארץ? בארץ seems to be Eretz Yisrael. So yachol, I would think, כל המצות כולן לא יהו נוהגין אלא בארץ. Mitzvot only apply in Eretz Yisrael. It says here you got to do it בארץ. תלמוד לומר, כל הימים אשר אתם חיים על האדמה. You got to do the mitzvot all the days that you're living in the world. That means wherever, any place you live. אי כל הימים, if it says all the days, יכול יהו נוהגין בין בארץ בין בחוץ לארץ, that every mitzvah applies Eretz Yisrael and חוץ לארץ. תלמוד לומר בארץ. Says בארץ. So which one is it? Is it only Is it all over or is it only בארץ? So he says, אחר שריבה הכתוב ומיעט, the poal, after the Torah one pasuk is merabeh all over, one pasuk is the maaseh says no, not all over, only בארץ. So what is the din? So amar, look what it says further. Further in the pasuk it says אבד תאבדון את כל המקומות אשר עבדו שם. You should destroy all the places which the goyim worshiped. And that is all over. That has nothing to do with Eretz Yisrael. Wherever there is avodah zarah, we have a chiyuv to destroy it. So מה עבודה זרה מיוחדת שהיא חובת הגוף, just like avodah zarah is a mitzvah that has nothing to do with the land, it has to do with the person, therefore נוהגת בין בארץ בין בחוץ לארץ, applies all over, in Eretz Yisrael and חוץ לארץ, אף כל שהיא חובת הגוף נוהגת בין בארץ בין בחוץ לארץ. So any mitzvah which is חובת הגוף, in other words, this is the rule here.

Which mitzvot apply to Eretz Yisrael only and which apply all over? Depends. If it's a מצוה התלויה בארץ, like terumah, and maaser, and shemittah, they all have to do with the land. So anything has to do with the land, it's only the ארץ ישראל'דיקע land. Anything is חובת הגוף, has to do with the body, with the person, has nothing to do with the land, that's all over. Cheftza and gavra, could say. Same type of categories? Just different words. It's not a din on who it is, it's what the mitzvah is. Well, on the gavra is could be If it's a מצוה מצד הגברא No, could be could be a איסור חפצא מצד הגברא. It could be the thing is asur, that the gavra is asur to eat the thing. But it's something that has to do with the with the ארץ. Could be. It's not necessarily this this is always the same. The cheftza is the is the mitzvah that you have to do in the land, with with the Any mitzvah that the mitzvah is something that has to do with the land. Could be it's a chiyuv on the gavra, but the mitzvah has to do with the land. Give me an example. Taking off terumah. Could be it's a din on the gavra, the person has to take terumah, but what is the mitzvah? The

fact of the mitzvah is that from the earth you got to take off terumah. From anything that grows from the earth. So anything that has to do with the land, mitzvot have to do with the land, all are mitzvot in Eretz Yisrael. Things that have to do with the gavra, he says with the גוף, he uses לשון, then it's a חובת גברא, it has to do with the גוף, with the person, it's a din in the גוף. But it's not the only כלל. בא ראיה, all the דינים of קרבנות, nothing to do with the land, and they're only a מצוה כוליה בארץ, but that's a different reason because it's not תלוי בארץ, it's תלוי in the בית המקדש. Right. So it's not בארץ דוקא. So that's also דבר הלמד מענינו? That קרבנות also fit into that category, דבר הלמד מענינו? We learned it from the fact that No, here we learn out only בנוגע מצוות נוהגות בגוף, הייסט עס מצות הגוף, חובת הגוף. זאגט די Gemara ווייטער, כתיב, it says in the pasuk: ובני ישראל אכלו את המן ארבעים שנה עד בואם אל ארץ נושבת. It says when they started the man, the pasuk says the Yidden ate the man 40 years till they came into the settled land. את המן אכלו עד בואם אל קצה ארץ כנען, they ate the man till they came to the edge of ארץ כנען. It's a contradiction here. When that says till they they got into the land means they got inside the land, and the other one pasuk says they got till the edge, but they didn't get in, that's the end. So, he says: אי אפשר לומר עד בואם אל ארץ נושבת, you can't say it means till they actually entered ארץ נושבת, שכבר נאמר אל קצה ארץ כנען, it says by the edge of ארץ כנען. אי אפשר לומר אל קצה ארץ כנען, you can't say it means the edge, שהרי כבר נאמר, it says, עד בואם till they got into ארץ נושבת. הא כיצד? So, which one is it? So, the Gemara explains:

בז׳ באדר מת משה, ז׳ אדר משה died, ופסק מן מלרדת, stopped coming down. But והיו מסתפקין ממן שבכליהם עד ט״ז בניסן, but they still used the man that came the last day till ט״ז Nisan. Lasted for a month, more than a month, it's 40 days it lasted. From ז׳ Adar, like this it lasted for a day, every day the man came down, and the last time it came down it lasted till the 16th day of Nisan. Allowed to eat man on Pesach? Huh? Allowed to eat man on Pesach? Why not, can't eat man on Pesach? I don't know. 40-day old... לחם מן השמים. It's not chametz. Why is it chametz? It's whatever you wanted it to be. 40 days old... Yeah, that's what I want. The mann that they collected that day, it's miraculous why it lasted 40 days. Davka good mann. Because they didn't have any other food. They couldn't eat When they went to Eretz Yisrael, that's when they started cut it cutting from the ground, but they couldn't eat because it was chadash. You can't eat till the second day of Pesach, because it's chadash. So, they if they wouldn't full mann, then If they wouldn't have the mann, then from ז׳ אדר if the ז׳ אדר mann would finish, so it went till ט״ז ט״ז בניסן. So, they crossed the Yarden on the 10th of Nisan, but they couldn't eat the fruit the food from the country, it says מעבור הארץ till ט״ז, till the second day of Pesach, because you can't eat anything that grows till after the קרבן עומר. It's chadash. Right, but they had shmurah matzah then, because the mann could be, like you said, anything. How did they have matzah the whole year all the 40 years in the מדבר? They had the mann. Well, so they had this for mann. They had kavanah that it was a shmurah matzah. What? Spelt. If you wanted to taste it like spelt, you taste like spelt. So, they ate the mann It's interesting that the mann It

means like this: that after Moshe Rabbeinu passed away, even though he's not there anymore, they still had the mann, but whatever his hashpaah was continued as long as it was needed. It was left in their keilim. What was that, an omer? They didn't have to come back. They ate it and it was still left! All they did, it said, was it was left in the keilim. So, the whole inyan of the mann was that the one omer they had, whether they ate a little or a lot, the whole thing got That's every day, except the last day. The last day it lasted for so long. But I'm just saying, it shows that even though Moshe Rabbeinu wasn't there physically, but as long as his hashpaah was needed, bagashmiyus bagashmiyus, the hashpaah was there. They had the mann for those days that it was came bizchut of Moshe Rabbeinu. 39 days, it's an interesting number. Yeah. תניא אידך, it says in another beraita: ובני ישראל אכלו את המן ארבעים שנה, they ate it for 40 years. וכי מ׳ שנה אכלו? They ate it for 40 years? והלא מ׳ שנה חסר ל׳ יום אכלו! It's missing four 30 days! Why? Because when did the man come down? They came out of מצרים ט״ו ניסן, the man didn't come down till ט״ז אייר. So a month later a month later, so they didn't have 40 40 years. They were missing 30 days to the 40 years. אלא לומר לך, to tell you, עוגות שהוציאו ממצרים טעמו בהם טעם מן, that the the the food that they took out from Mitzrayim had the same taste as the man. So, those 30 days were also basically like the man. Man, yeah. Real food tasted like the man, which was tasted like what anything you wanted it to taste like. Yeah. Huge. Okay. What happens if you didn't have any anything to want to taste like? I've got bananas, but it taste like steak. But if you wanted, that's not The pasuk says it tasted like צפיחית בדבש. Crackers and how about like honey? But like honey, yeah. Wafers. Wafers. Yeah. Okay, yishar koach.