We're holding here, אמר רב זירא, in middle of ל״ט, closer to the end on this side. We learned about when they had these special תעניתים, had a whole system. One of the things they did, they would put ashes, they would put ashes, first the the נשיא, and then the אב בית דין, and everyone would put ashes on their head. And then they would, ah? Which דף? It's דף ט' no, here the page is ס'. Page 120 on on on this print. And then it said they also put ashes on the ארון קודש. And the גמרא asked, why did they put ashes on the ארון קודש? To show that the אייבישטער feels us. The אייבישטער is feels the same צער. אמר רב זירא, אות ל״ט, middle of ל״ט. אמר רב זירא, רב זירא said, מריש כי הוה חזינא להו לרבנן, in the beginning, when I used to see the חכמים דיהבי אפר מקלה אגב תיבותא, when they would put the ashes on the ארון, מזדעזע לי כולי גופי, my whole body would shake. To see that even put ashes means there's a צער for the שכינה, for the אייבישטער, this shook me. Then the גמרא says, ולמה נותנין אפר בראש כל אחד ואחד? What's the reason, why do we put ashes on the head of every person? פליגי בה רב לוי בר חמא ורבי חנינא. So רב לוי בר חמא and רב חנינא argued.

חד אמר, one says the reason is to show הרי אנו חשובין לפניך כאפר. To show ביטול, to show the אייבישטער we're like you חושב to you like אפר, like ashes, nothing. Didn't we learn that we put it on the that membrane, that soft part, right? Where the תפילין. Like what the, yeah, but that's I checked it's it's much it's further back. Here we put the תפילין to the end. Which is from the end, no, there's the hairline, no, there's a layer between here and the place where it's soft, no? And between, so not on the place that it's soft. So it's on the place that it's soft. No, it's not so soft, by children it's soft. Yeah, by children, I know, now it's soft. So you put it over here, where the תפילין is. It's not, so it's further back, that that soft part is further. Where's the soft part? Who said to put it on the soft part? I thought that's what we learned, no? No, we learned we put it where the תפילין. What did we learn earlier? We learned earlier, פאר תחת אפר. Wherever you have the תפילין, that's where that same place you put it on. Doesn't say on the soft part, doesn't say that. So they show that we are חושב to you like אפר. חד אמר, one says, כדי שיזכור לנו אפרו של יצחק. It's a reminder that the אייבישטער should remember the ashes of יצחק's קרבן, of the עקידה. מאי בינייהו? What is the difference between the reasons? איכא בינייהו עפר סתם. If it's for the עקידה, has to be ashes. And if it's for to show God that we're nothing, so we can bring even sand. ואנכי עפר ואפר, when אברהם אבינו said I am עפר ואפר, עפר is sand and אפר is ashes, same thing. Then it

also said they go, used to go out to the בית הקברות. ולמה יוצאין לבית הקברות? Why did they go to the cemetery? פליגי בה רב לוי בר חמא ורבי חנינא. Same thing, רב לוי בר חמא and רב חנינא argued. חד אמר, one says, הרי אנו חשובין לפניך כמתים. The same idea as by the ashes, we're לגבי you we're חשוב like dead. Where the dead people are the same. And חד אמר, one, one says כדי שיבקשו עלינו מתים רחמים. You go there, so the מתים should also be מתפלל for you. You go to the בית הקברות and you go to the אוהל, you go to a קבר, and the מתים should be מתפלל. מאי בינייהו, what's the difference? איכא בינייהו קברי עכו״ם. Can you go to a goyishe בית הקברות? If it's in order to show that we're dead, yeah, you can go to a goyishe cemetery too, we're just we are also dead. If it's they should דאווען for you, you can't go to a goyishe בית הקברות. Yeah. So the גמרא weiter, מאי Normally is there there's a problem going, isn't there, like to a goyishe? Why is it a problem? No problem? כהן, a כהן is less problem to goyishe than to Yiddishe. Yeah. Why is it a problem? No problem by goyim, though. Right. If צלמים there, that's something else. All places צלמים, though. That's not the בית הקברות, cuz now they have צלמים, I mean, if they do Islam, you shouldn't go there because of Islam. But the בית הקברות itself, it's not a problem to go. Are the righteous goyim are not going to pray for us? What? The righteous goyim? I don't need this. Huh? I don't need answers for this.

מאי הר המוריה? It says that אברהם אבינו called the place of the עקידה, cuz we mentioned the עקידה, so we're already going to the עקידה. So it says הר ה' יראה, and then it says הר המוריה. That's what he went, לכתחילה he went to הר המוריה. So the אייבישטער said go, and he came to הר המוריה. Why is it called מוריה? פליגי בה, the מחלוקת is the same two people: רב לוי בר חמא and רב חנינא בר חמא. And רב חנינא, I mean. Right before מ'. He stole before מ'? Right before מ'. It's probably, yes, a few lines before מ'. יישר כח. Yeah. חד אמר, one said, הר שיצא ממנו הוראה לישראל. הר המוריה, מוריה is לשון it gives out הוראות. What does it give out הוראות? Like the פסוק says, כי מציון תצא תורה. תורה comes from ציון. יורו, and then it says לויים, that שבט לוי, יורו משפטיך ליעקב And basically, the לשכת הגזית was the place of the סנהדרין. That's where they stayed. הר המוריה, no? In front of Mount... no, הר המוריה. Right, right. חד אמר, one says a different פשט: הר שיצא ממנו מורא לעכו״ם. It's a mountain that brought the גוים to be afraid of the אידן, because they heard all the ניסים that happened there, it brought them to be afraid. So one is from the word הוראה, מוריה is like הוראה, teaching, and one is from לשון מורא, being afraid. They're both true, but the שאלה is why is it called הר המוריה. Huh? They forgot to stay afraid. Yeah. Obviously, they destroyed the בית המקדש, so. Now they're not afraid either. I was just driving now, they said that the that Obama was talking about making sanctions on Israel. They can't. So this guy was saying, on Iran he says we should soften the sanctions, and on Israel we should make sanctions. Anyway, this is Because of the Temple Mount? That's why we need Shouldn't listen to that stuff. I don't even know what it was about. I just heard it for a minute, but Drivel. It's drivel. No, but it's it's it shows the שנאת ישראל, that's it's unbelievable. It's just confusion. Yeah, yeah. Okay, now the new פסקה, a new piece. It says that

after they did that, וזקן שבהם אומר, the older one would speak דברי כבושים, would say words of rebuke, מוסר, soft, I mean, כבוש means to to to squash you. To give you words. Yeah. תנו רבנן, and the רבנן learned like this: יש שם זקן אומר זקן, if you have an older person, he says it. אם לאו, there's no older person, אומר חכם, even if he's young, a חכם, תלמיד חכם says. אם לאו, if not even a חכם, אומר אדם של צורה, a חשוב person. So פרעגט די גמרא, when it says the first choice is a זקן, if no זקן, then it's a חכם, that means אותו זקן דקאמינא אף על גב דלא חכם הוא? When we said the זקן is first choice, he's not a חכם? What do you mean? First of all, זקן is זה שקנה חכמה. Besides that, we're just because he's old we're going to get him up on the stage and he should speak דברי כבושים? You have to have a תלמיד חכם. אמר אביי, yeah, הכא קאמר, this is what he meant: אם יש שם זקן והוא חכם אומר זקן והוא חכם. First choice is a זקן if he's a חכם obviously. אין שם זקן והוא חכם, אומר חכם. If there is no older person who's a חכם, but you have a young guy who's a חכם, then the young guy says it, a חכם. אין שם לא זקן ולא חכם, אומר אדם של צורה. If there is not a older, not a not a חכם, but at least a person who is respectable, I guess מסתמא עוסק בצרכי ציבור, he's not a תלמיד חכם, but he does good things and he's עוסק במעשים טובים, מצוות. And what do they say? This is the תוכן:

אחינו, our brothers, לא שק ולא תענית גורמים. Not the sack and not the fast, we're fasting, but that's not going to do the trick, אלא תשובה ומעשים טובים גורמים. The תשובה and you do good deeds, that's going to cause the אייבערשטער to have רחמנות, because they're fasting because there's a it's some problem, mainly it's for for rain. So this is the מקור: שכן מצינו באנשי נינוה, like we find by the people of נינוה, שלא נאמר בהם, it says that יונה came and told them that the אייבערשטער is going to destroy נינוה, so it says that they gave out a decree, the מלך gave out a decree they should fast and everything. Then it says, וירא אלקים את שקם לא נאמר, it doesn't say וירא אלקים את שקם ואת תעניתם, that Hashem saw that they put on a sack and they fasted, that's not what the אייבערשטער saw, אלא וירא אלקים את מעשיהם, Hashem saw their behavior, their actions, כי שבו מדרכם הרעה, that they went away, they did תשובה from their bad behavior. Oh, so that's the עיקר that counts, even by the גוים, even by נינוה. By נינוה it says, ויתכסו שקים האדם והבהמה, that the people and the animals got dressed up in sack. מאי הוו עבדי? What did they do to the בהמות? אסרו את הבהמה לחוד והוולדות לחוד, they put away the בהמות separately and the the the the calves separately, ואמרו לפניו, and they said to Hashem like this: רבונו של עולם, אם אין אתה מרחם עלינו, אין אנו מרחמים עליהם. If you don't have רחמנות on us, we're not going to have רחמנות on these בהמות. פשט it sounds a bit funny, what do you What do you Taking hostages? Taking hostages to... So the מפרשים say it means they just said, \"Just like you expect us to have רחמנות on them, you should have רחמנות on us too.\" Not like threatening, you know, \"If you don't have רחמנות, we're not going to have רחמנות on them, we're going to kill them.\" And why did they separate? It doesn't say here, רש״י doesn't say either, why did they separate the mothers... So they wouldn't suckle. So so some מפרשים say so they shouldn't able to to nurse, because they wanted them to fast, they wanted everyone to fast, the בהמות also fasted. So they separated so that the ולדות should not be able to to nurse. And then it says, ויקראו אל אלקים. Did Hashem always send someone to the גוים to give them a chance to repent? Not al- not always, because Hashem saw it would might work. That's why יונה didn't want to go. That's why יונה didn't want to go, he didn't want it to work. And some say they didn't all repent, they didn't all. Huh? Oh, we learned in other places that they did repent, but not with an אמת, whatever, but they did enough to take off the decree. ויקראו אל אלקים בחזקה, it says they called out to השם strongly. מאי אמרו, what did they say? I don't know where they get this דרוש, this is what they said: אמרו לפניו, they said to the אייבערשטער, רבונו של עולם, עלוב ושאינו עלוב, somebody who is embarrassed, somebody who, עלוב means he feels low, and somebody who's not. צדיק ורשע also, the good guy and a bad guy. מי נדחה מפני מי? Who should be pushed away because of who? In other words, you want to destroy the whole place. This place has good people and bad people. Now, you want to do one, one decree on everybody. Which one should be the main one, and which one should be the secondary to it? What do you want? Because there are רשעים, you'll kill the רשעים and automatically kill the צדיקים too? It's the opposite! Say, because of the צדיקים, save the צדיקים, the good guys, and ממילא the rest of the guys will also be saved. Who should be pushed away for who? The good should be pushed away for the bad? Is that what happened to סדום? That's exactly. Over there the אייבערשטער couldn't find, here at least they could find. וישובו איש מדרכו הרעה, it says that each person went away, repented from his bad way, ומן החמס אשר בכפיהם, and from the thievery, the stealing that's in their hands. מאי ומן החמס אשר בכפיהם? What does it mean? חמס is חמס, they stole and they gave it back. What do you mean they stole, even if it was in their hands they gave it back? Well, how else, what does it mean? Means אמר שמואל, אפילו גזל מריש, if they bought, let's say a guy stole a board ובנהו בבירה and he built it into the wall of his house, מקעקע את הבירה כולה would break down the whole house, ומחזיר מריש לבעליו to give it back. כי the גמרא actually says that this is an interesting דין. The דין is והשיב את הגזילה אשר גזל, if you steal something you have to give it back. If it doesn't exist anymore, you ruined it, you broke it, or whatever, then you got to give that money. Okay, the value. But as long as it's still around, you got to give it back. What happens if you take a, you stole a piece of wood and you built a house, you built it in? So בעצם מן הדין, you have to take, it's there. See, if you broke it, no, but it's there. You got to break your house and take it out. The חכמים made a תקנה, it's called תקנת השבים. You know what? That'll make it that much harder for people to do תשובה. If a person decides I want to give it back, it'll make it hard. So they made a תקנה that you shouldn't take it, that you should only have to pay money, you shouldn't take it. These guys in נינוה, this is what they did. They did such good תשובה that they even broke the house in order to give back the wood. That's that חמס אשר בכפיהם, it's in their hand, not in their hand, it's already some place deep deep there and still did it. It's complete תשובה. Yeah, that's complete תשובה. Also say, ממון, money for that, he gives געלט, huh? Use money or to take down, tear down, better to pay the value of the wood? Yeah, but על פי דין is, מעיקרא דדין from דאורייתא, והשיב את הגזילה אשר גזל. They have to take it. Yeah, yeah, yeah. Unless it was ruined or even if it was, there's a שינוי done in it, if it was changed. If it's a שינוי, then שינוי קונה, then you don't have to. But this is not called a change. It's still there as is, it's just, it's the beam of a house, it's holding up the ceiling. You got to knock it down, yeah. Knocking it down will create נזק itself. So? That will be a שינוי. No, what kind of נזק on the piece of wood? Why create a נזק on the wood? Not on the piece of wood, that's what... Not the wood, you knock down the ceiling and take out the wood, knock down the house.

אמר רב אדא בר אהבה, רב אדא בר אהבה said: אדם שיש בידו עבירה, if a person has an עבירה, ומתודה, and he confesses, ואינו חוזר בה, but he doesn't do any תשובה, which means, what do you mean doesn't do תשובה? Doesn't give it back! למה הוא דומה? What is he like? לאדם שתופס שרץ בידו, like a person that's holding a שרץ. A שרץ is the cause of טומאה. So he's holding a שרץ. Now, אפילו טובל בכל מימות שבעולם, you'll טובל yourself in all the water of the world, לא עלתה לו טבילה. It doesn't work. זרקו מידו, the moment he throws it away, כיון שטבל בארבעים סאה, all you need is 40 סאה, מיד עלתה לו טבילה, the טבילה is good. שנאמר, it says: ומודה ועוזב ירוחם. When you're מודה, in order to be ירוחם, the אייבערשטער should have רחמנות on you, what do you have to do? ועוזב! You have to let go of it, you have to drop it! Can't hold on to the שרץ! Same thing, you can't hold on to the money, if you stole money, you can't hold on to it, in order to do תשובה you got to let go of it! ואומר, another פסוק says: נשא לבבנו אל כפים אל אל בשמים, we'll pick up our hearts to our hands to השם, that means we got to take anything that we have in our hand! That's the only time our heart goes up to שמים, the תשובה is good if we take our hands too, that means we take out the תשובה, we take... The heart is the תשובה, but that's not enough, you got to have the כפים. That's why it says, מי יעלה בהר השם, מי מי יקום במקום קדשו, who goes up? נקי כפים ובר לבב, has to have both. Your hands have to be clean, and your heart has to be clean. נקי כפים ובר לבב, you can't just have a good heart. A guy does תשובה, and he's davens and fasts to the אייבערשטער, and he doesn't give back the גזילה, it's not it's not doesn't work. What if you really didn't cleanse yourself in your heart of the עבירה, then you're still holding on to the שרץ, so to speak? You're not No, that's what he's No, that's true, but that's not what he's saying. He's saying אפילו אפילו if you

did cleanse your heart, כביכול you דוקא feel, but as long as you don't give it back, it's nothing. And the And the רבי is מדייק I'm talking about an עבירה where you don't have to give anything back, you're still Oh, okay, so if there's nothing back, then that תשובה itself. He says here What if you steal something from the רבים? No, so you give it back to the רבים. But you can't find No, so what do you do with it? The גמרא says what do you do. I'm saying You feel bad you can't have it. No, it says יעשה צרכי רבים. Give it back to צרכי רבים, give it back to the רבים. That's like a, you know, an an compensation for it. Good, so it's בשעת הדחק, that's like a no choice, you do it. No, but the ווארט is he doesn't say that if you do it, it's like a חציצה. You go to the מקוה and you're not you're not טהור. That's a חציצה. He could have said the way a משל of a שרץ. It's two differences. A חציצה is the פשט that you did the טבילה, there was something blocking your טבילה. Here, the טבילה לכתחילה nothing. You're trying to get rid of the טומאה and you're holding on to the טומאה. That was doing וידוי and not giving back, is not the פשט there's a certain detail that's missing. You טאקע did a proper תשובה, but you know the תשובה has a certain 10 things you have to do, you're missing one, so it doesn't count. But you did nine. No, you didn't do anything. It's like like in the מקוה, but you have חציצה. You went to the מקוה, this it just didn't work because there was something wrong. You're holding on to the שרץ. In other words, you never even let go. The פשט is that the טומאה is still there. The same thing, the תשובה doesn't count, it's worthless. So one doesn't work without the other? Huh? You mean both would work without the other? Right. But the פשט is why do you need Sometimes you need two things. One is the עיקר, and the other one you also need and it's We call that a תנאי. This is not a תנאי. חציצה is a תנאי in the מקוה, that you can't be a חציצה it's a תנאי. This is not a תנאי. This is like imagine you didn't go into the water. So you the same thing you went in is because you're still in the טומאה. פסקה, another piece: The

משנה said עמדו בתפלה. Then after they said all this דרשות, they went to daven. מורידין זקן לפני התיבה. They put down they would put who would put? An older person. And if you look back at the משנה, all kinds of conditions who the חזן should be. One shouldn't learn it, cuz no one's going to want to be a חזן after this. תנו רבנן, the רבנן taught: עמדו בתפלה, אף על פי שיש שם זקן וחכם, even if you have a זקן and a חכם too, אין מורידין לפני התיבה אלא אדם הרגיל. Somebody who's רגיל, who's Experienced. Fluent, that's it, fluent, experienced. But what does it mean? איזהו רגיל? Who's the guy should who's a רגיל? Who's the guy usually davens for the עמוד? רבי יהודה אומר: מטופל ואין לו. Has a lot of children and has no money. So when he davens, he really means it. He davens with his heart, he davens על באמת. ויש לו יגיעה בשדה, and he has a lot of work in the field. So he really means when he davens for rain in this case for rain, he really means it because he has a field who's worried about. וביתו ריקם, and his house is empty. ופרקו נאה. ופרקו the גמרא will explain means that his youth was good. You can have a person who is a בעל תשובה, but in the young age he wasn't so, and that's That's no good, you got to have somebody who was always, in this case of the תענית. ושפל ברך. ושפל ברך means he's an עניו. ומרוצה לעם, and people are happy with him, want him. ויש לו נעימה, he has a געשמאקייט. וקולו ערב. Wow, so many conditions for a חזן. And he has a nice voice. ובקי לקרות בתורה, בנביאים, ובכתובים, and he knows how to read תורה, נביאים, and כתובים, ולשנות במדרש, he can read מדרש, בהלכות ובאגדות, ובקי בכל הברכות כולן, and he knows all the ברכות. This is first choice of a חזן. This is why we're a דור יתום. Yeah. But maybe this is only mainly by a תענית. Every day we could go with somebody like this. Huh? Only on a fast not not even in our fast days, the fast days when they made that whole חשבון over there. You can call the רב out of the שול. ויהבו רבנן עינייהו, when the רבנן heard this, they looked, where do we find a guy like that? So they looked, oh! רבי יצחק בר אמי! Even in the גמרא's time, there was not too

many of such people. רבי יצחק בר אמי. There's another line: הגמרא asks like היינו מטופל ואין לו, היינו ביתו ריקם. It says he has to have a lot of children and no and empty empty house. And then it says and and and he doesn't have money, then it says empty house. Same thing, twice the same thing. Empty house means he doesn't have any and doesn't have anything. אמר רב חסדא: זהו שביתו ריקם מן העבירה. Doesn't mean his house is empty from money, that we had already. Empty from sin. Then it says ופרקו נאה, his פרק is nice, אמר רבא: זה שלא יצא צא עליו שם רע בילדותו. Yeah, when he was young, no bad the name came to him. So the way they worded it here, it still was questionable at the point where the top where the תפילין starts. That's where it starts. So it says at the top, but it doesn't say where it starts, right? That's where it finished, no? It's like that's where it... That depends on how they wear them. I know, we know, that's the שיטה, that's the סדר of תפילין, but here it didn't say that. It said where the place of תפילין, which is in between, yeah. Right, in between. It should have said in between, not, it doesn't say in between, it says at the point, which means like on top. Okay. Okay. Or, yeah, and maybe it's written well and it's not explained, or is it possible they wore it further back? No, no, no, no, no. Okay. It's going to bother me now the whole קריאה. Now

we're all curious to see which is true. Where are we holding here? No. Like, why, aren't they supposed to be in the front?