We're holding here in the middle of this piece here. It's all speaking about a chazan. which scared everybody yesterday from who's the שליח ציבור. Has to have a lot of qualities. He has to have no aveirot and he has to really mean it and all kinds of things. Huh? Oh. There's a pasuk that says היתה לי נחלתי כאריה ביער The Oibershter like complaining the navi saying the name of the Oibershter. What daf are you holding? We're holding here. Also, yeah. The דם is so. The דם isn't so. Ahem. Dam I'm fine. I'm okay. Adam come in. Good. It's a השגחה פרטית you learn Tanya you know it's a same thing. Yeah. Yeah. Yeah. So the Oibershter says my nachalah, my inheritance which refers to the Yidden work your כאריה ביער ס\"ה ע\"ב the page is this in Ta'anit they were like a lion in the forest נתנה עלי בקולה put the voice to me על כן שנאתיה that's why I hate her. in other words something that the Oibershter is complaining to the Yidden because of something of their saying that I don't like them. מאי נתנה עלי בקולה? What is that they נתנה עלי בקולה and that's why I don't like him. אמר מר זוטרא בר טוביה אמר רב. Mar Zutra bar Tuvia said the name of רב, ואמרי לה Some say, אמר רב חמא בר אלעזר. זה שליח ציבור היורד לפני התיבה שאינו הגון. The Oibershter is complaining, if you have a chazan for the amud that's not fit, then the Oibershter complains, says that then you're giving your a voice and I I I don't like it. So, you have to have a chazan. So, it's gets people scared. So, if people are scared to go to the amud, those are the people that should go. Ha, the ma'aseh of the Tzemach Tzedek. אינו הגון what's it mean? אינו הגון like he doesn't fit to what the No, it doesn't mean. He's not fit what we said before that he's מרוצה לכל and then he's he's in He means uh yeah. But the

That's the story with the Tzemach Tzedek that there was a shochet that came to the Tzemach Tzedek says, \"Rabbi, I want to quit. I can't do it anymore.\" He said, \"Why not?\" \"I'm afraid, you know, it's uh you have to be a yirei shamayim a shochet, you have to I'm afraid.\" So, he said to him, \"So, who should be a shochet? Someone who is not afraid?\" Same thing here. People are afraid of this. Good, if you're afraid. If you're not afraid, then there's a problem. Alter Rebbe doesn't print Ta'anit? Gemara Ta'anit? No. Good. Then we go back to the Mishnah. The Mishnah describe the whole סדר of תעניתים during the time when they have to fast for for rain. So then it says that they said different special berachot. Besides the 18 berachot of every Shemoneh Esrei, they said six more berachot and one of them they added off and they said, מי שענה whoever they the one that add answers Shlomo, David, all the different people that different berachot should answer us and between each berachah, it says חזן הכנסת אומר להם: הריעו בני אהרן הריעו. That the חזן הכנסת means the one in the Beit HaMikdash the was the the the gabbai would make an announcement and say, \"הריעו, blow shofar.\" You heard a phone? I heard a telephone clinked. Yeah. It's they they they would say to them, ended. הריעו בני אהרן הריעו. Blow. וכן בכל ברכה וברכה, the same after every berachah. באחת אומר, by one berachah they would say תקעו תקעו means blow a תקיעה. ובאחת אומר: הריעו. And one, they would say הריעו which is blow a תרועה. That's how it went. Once they blew a תקיעה, once they blew a תרועה. Then it says על ראשונה אומר, and the first berachah they would finish off and say מי שענה את אברהם whoever answered to Avraham, the one that answered to Avraham, then it would go on Eliyahu and then it would go on to Shmuel. So if you look in the Mishnah, the way it quotes, it may to give a look here in the Mishnah. Here. Uh let's see. Okay. Here he said. Uh the one that answered to Eliyahu Now, before he said Shmuel, he said, \"The one that answered the צעקה should listen to our צעקה, to our screaming. ברוך אתה ה' שומע צעקה.\" Here's the screaming of a Yid. The next צעקה. The next one, by Eliyahu, it says ברוך השומע תפלה. Here it says the word תפלה. It's all the same idea, but they change the expressions. So the Beraita

says here, תני, we learn in a ברייתא יש מחליפין צעקה לאליהו ותפלה לשמואל. Some change it. By Eliyahu, they use צעקה, and by Shmuel, they used תפלה. Instead of the opposite. פריך הגמרא, בשלמא גבי שמואל, מילא by Shmuel I could see why they how they're able to change to תפלה. כתיב ביה תפלה וכתיב ביה צעקה. By Shmuel, we find in the Torah both expressions, so so one chose this, one chose this. לגבי אליהו, תפלה כתיב, צעקה לא כתיב. Eliyahu just says the word תפלה, but doesn't say the word צעקה, so where do we get this idea to say that the Eibershter who answered the צעקה of Eliyahu? Where do we see he did a צעקה? The Gemara answers, ענני ה' ענני לשון צעקה היא, because one of the things he said is when he asked for the fire to come down, he said ענני ה' ענני. ה' answer, that's that's צעקה, that's called צעקה, saying double לשון ענני. Then it says in the משנה, על השביעית הוא אומר, and at the end, it's like this, the last one he said, מי שענה את דוד. First he mentioned מי שענה את יונה, the one that answered יונה במעי הדגה, in the stomach of the fish, should answer us, and then he said whoever answered דוד ושלמה should also answer us. So the

question is, מכדי, after all, יונה בתר דוד ושלמה הוה, יונה was after דוד ושלמה, מאי טעמא אקדמיה ליונה ברישא? So why does he mention Yonah before David veShlomo? So the Gemara answer, משום דבעי למיחתם ברחם על הארץ, because by David veShlomo the end was ברוך אתה ה' מרחם על הארץ, that he have rachmanut on the land, which is Eretz Yisrael, and wanted to finish with that. If he would make David veShlomo first and then Yonah, we would finish on something else. So they would specially switch so we would be able to finish off with the words מרחם על הארץ. Then it says, weiter, רבי אומר, רבי says, this is a different ענין, אומר אני, I say, כהן אסור לשתות יין לעולם. Be'emet a kohen should never be able to drink wine, because any moment the Beit HaMikdash will be built and you'll have to do the avodah. Actually the Rabbi brings a re'ayah from here that we could expect the Beit HaMikdash to be built in eighteen minutes, because it takes eighteen minutes על פי הלכה to sober up. So why can't you drink wine? Mashiach Beit HaMikdash will be built, after by eighteen minutes you'll be sober. A siman the Beit HaMikdash could be built and be ready for the avodah less than eighteen minutes. אבל מה אעשה שתקנתו קלקלתו. But what should I do? La'poal you are allowed because the the the the what helped that you should be able to drink wine the kalkalah, the bad part. So the way Rashi learns it's very hard to understand. What was the reason? You he said really you shouldn't be able to? Because maybe the Beit HaMikdash will be built! But since we see so much time passed and the Beit HaMikdash didn't get built, so now we already don't say that well, that's big. So Rashi uses a lashon here: אבל כמה שנים שלא חזרה הבירה וקלקול הוא ושמא יבנה לא חיישינן. We don't we don't say maybe it'll be built. Comes the Maharsha, see this bothered me. Must be some extra pshat. So comes the Maharsha, and the Maharsha says, פירוש רש''י, אין פירוש, הוא דוחק. And therefore ולולי פירושו, if not for Rashi, I would give a different pshat. The case is pashut. The only one that's able to do the avodah, it's if it's your משמר, and your בית אב, then you have to do the avodah that day. And that's what he means: תקנתו, you're allowed to drink wine, הוא קלקלתו means that we don't know which mishmeret and Beit Av. It'll be somebody. Yeah, so he says so mimela now it comes out that's like a double safek. If the Beit Hamikdash will be built, and maybe you'll be the one. So so far we don't go. It's a safek if the Beit Hamikdash will be built. Obviously it's a safek. You know, what I, two thousand years passed since then, and it still wasn't built. That's a safek sfeika, though. So it's a safek sfeika. No, it's like we hope we hope. We say שמא יבנה. Will it be built now or in the next eighteen minutes is a safek? No, will it be built now or not? We say we always say this. The Berdichever when he wrote the invitation for his child's chasunah, what did he write? That the chasunah is going to be in Yerushalayim. אם חס ושלום לא יבוא משיח, it'll be in Berdichever. So he already wrote, אם חס ושלום לא יבוא משיח. I know someone told me, a chasid told the Rebbe that he went to Russia, and did years ago, the communist, and he did all kinds of not good things there. And he came back and wrote a report. So the Rebbe wrote to him, אם חס ושלום by next year Mashiach will not come, you should go again. I mean, we say that. So here also we're saying maybe Mashiach will come, we hope Mashiach will come. But then, even if Mashiach will come, who says it's your mishmar? So the fact that you don't know, that's So what's the takanah? So if you would know your mishmar, then you wouldn't be able to drink wine. If you know that today is your mishmar, you can't drink wine. Since you don't know, so only a safek, so it's a double safek, it's a safek sfeika, so that's why we we're not What's the לשון פסול לשתות יין? What if he gets drunk? Well, so also to drink wine, not even drunk. He's not drunk. You can't drink a רביעית יין. A kohen cannot If a kohen is supposed to do the avodah, he can't drink a רביעית of wine. Can't drink a רביעית? Well, it makes your mind not רביעית of wine, unless it's מlocal. There's all kinds of dinim in it, but you know, a kohen is not allowed to drink it. What if at night after שקיעה and not here, in Eretz Yisrael, it's not going to be daylight? You won't No, no, no. I mean you won't do the avodah anyway. Full night you don't do the avodah. No, but How long does that take to dissipate which, based obviously on the I don't know, they'll have to figure out. Mashiach is going to work it out. I don't know, just like by Beis Hamikdash could be in 18 minutes, this also could be in 18 minutes, I don't know. These things are not normal. This is עפעס רוחניות'דיקע ענינים. But what Rashi says is a מודנא זאך. שמא יבנה. Because the truth is there are so many places in Gemara where we say that certain things you're supposed to do or not allowed to do because יבנה בית המקדש, and people are going to say, \"Well, we did this last year. We could do this again.\" So, we

always say that חיישינן שמא יבנה בית המקדש. And not only chayshinan, we're supposed to have the hope. אבל לפועל למעשה, because Rashi says that it's a double a double safek, we don't go. I thought they once thought that this is a מוקי. It's a different inyan all together, but stam. The Rebbe once spoke about he says, how someone's stories are told are not so, you can't know if it's true, it doesn't make sense. So, he said that he heard a story somebody said that the Hillel Paritcher used to go around with his pocket always had five shekalim, because he was a bechor, and he would always be פודה himself. Any kohen he saw would do pidyon haben because he never knew if the kohen before was the right kohen, so he did it. They say that in the Vilna Gaon. They say it in the Vilna Gaon, but they say it on Hillel Paritcher. So, the Rebbe said, \"Well, all you have to do is open up the Pelech Harimon, the Hillel Paritcher's's sefer, and you'll see he was a Levi.\" So, how could you say he did pidyon haben? So, I remember after the farbrengen speaking to Rav Shmuel Levitin, so he said, \"lichora, you could say maybe that gufa was a safek.\" Just like a safek with the kohen is a kohen, maybe it's a safek if the Levi if he's a Levi. So, he said, \"But that's far no one would go to have this double safek and still do it.\" So, I'm thinking this is a מוקי here that the double safek, maybe the Beis Hamikdash will be rebuilt and you will be the kohen, you're, so we see that that's already the not not What about the being sure that you're a kohen? What? Or being sure that you're a kohen? Right, that's what we said, no? I thought that's the משמר if it was your משמר. No, that's here. Okay, that's Oh, you mean this should be a third? Yeah. Well, the time of the Gemara, they knew. People knew. Nowadays, they're only Yeah, but we don't know now, so Yeah, okay. Now, ein hachi nami, but when the Rebbe said it, they knew who the kohanim were כהנים מיוחס. They were kohanim, yeah, they were real kohanim and they knew it. There's no safek by them. But you could drink on Yom Tov, so anyway, you have to serve anyway. It's not only for the You can, you don't have to. You become So, if you're drunk, you don't go. Here, you'll have to go. Everyone's in the, all of them. But, each person not. So, the

Gemara right at תנו רבנן רבנן געלערנט: מלך מסתפר בכל יום. The king takes a haircut everyday. כהן גדול מערב שבת לערב שבת, a כהן גדול every Friday. כהן הדיוט, regular head כהן, אחת לשלושים יום, once in 30 days. מלך מסתפר בכל יום, a king would take a haircut everyday. מאי טעמא? What's the reason? אמר רבא בר עבדא: אמר קרא because the פסוק says: מלך ביפיו תחזינה עיניך. You have to see the king beauty. He beautiful, and taking a haircut is nice. Actually, this din is the מוקי. The Alter Rebbe in Kuntres Acharon writes an interesting thing. The Alter Rebbe says you're not allowed to cut your nails on Thursday because it starts growing on Shabbos. The ט״ז brings also the same thing with cutting your hair. The Alter Rebbe doesn't say it. In Kuntres Acharon, the Alter Rebbe brings the ט״ז, and he says the ט״ז says hair also. And, I disagree. Why? Because the Gemara says that the king took a haircut everyday. So, people think the pshat is took a haircut everyday, including Thursday. So, re'ayah you're allowed, that's not the pshat. Why do you have to get What What What does he say? Why did they get a haircut everyday? Because it starts It grows everyday. If it would only start growing two days later, he'd only have to take a haircut every second day, why everyday? That's the re'ayah. So, since it says a מלך would take a haircut everyday, is re'ayah that it starts growing right on the spot. So, therefore, it takes so, if it starts on the spot, so why shouldn't he be able to do it on Thursday? That's the din why you can't take cut your nails also not so pashut. What's the pshat there? But, that's what that it says there. That's clearly. Who it starts growing right away. Yeah, so what? Even if it does grow right away, memela, what's the So? No, side Cup You keep You could do a melacha on Friday that continues on Shabbos? I don't know, I'm saying this is עפעס א מודנא זאך by the nails. Anyway, just some bringing this. So, kohen, a melech does it everyday because he has to look nice. כהן גדול מערב שבת לערב שבת, why every Friday? מאי טעמא? What's the reason? אמר רב שמואל בר יצחק: הואיל ומשמרות מתחדשות בהן. Since on Shabbos the משמרות change, so, what we want is that when the new משמר comes and they meet the כהן גדול, he should be his nicest. That's why we do it every Friday. And, הדיוט is אחת לשלושים יום, once in 30 days. Minalan? Where do we know that? אתיא פרע פרע מנזיר. We

learn out a gezeira shava, the word פרע from a nazir. כתיב הכא, it says by a כהן: ראשם לא יגלחו ופרע פרע לא ישלחו. It says that they shouldn't they're not allowed to have פרע, which means they're not allowed to have long hair. But, how long is called long hair? Since it says here פרע, כתיב התם, in the פסוק it says by a נזיר: קדש יהיה גדל פרע. By a נזיר it says his פרע should be long, and it's holy. What's a נזיר? מה להלן שלושים יום. What's סתם נזירות? סתם נזיר is שלושים יום, thirty days. So over there we refer to hair of thirty days as פרע. אף כאן, here too, when it says don't have פרע, it means שלושים יום, so he has to cut at least before שלושים יום, before the thirty days. Let's go another few lines. Learn a halacha from Yechezkel. Yeah. That's calm. Why not? Okay, I didn't want to stop for that, but let's stop anyway. He's asking a kashya. Bichlal we can't learn from דברי קבלה. We don't learn from Tanach. You can't learn halachot out of Tanach because it says אין הנביא רשאי לחדש דבר. A navi can't make up, so we can't learn any halachot from Tanach. Nazir is not Tanach? Not in nazir, the first other פסוק, ראשם לא יגלחו פרע לא ישלחו is Yechezkel. The answer is pashut. We cannot learn a halacha, but we could learn a גילוי מילתא. All we're looking for is what is the teitch of the word פרע? נניח we would have a dictionary, and we'd find in the dictionary פרע means thirty days, is that So, it's it's only it's not It just teaches you the teitch of the word, that you could learn. The Gemara says it. The

Gemara in the beginning of Bava Kamma, the Gemara says that נגיחה is בקרן. When it says כי יגח, if if an ox will gore you, it means with a horn. How do you know it means with a horn? The Gemara quotes a pasuk in Tanach. Right, the Gemara Tanach? How could you bring from Tanach? And the Gemara answers, we're not learning a din from Tanach, we're learning out the teitch of what נגיחה means, pshat teitch. So if the Tanach tells you that that's what it means, you can learn out, the same thing also, you're allowed to learn that out. It helps the limud. It's a proof for the limud, in a sense. No, it just tells you the teitch of the word. That's what I mean. I mean, in order to get to the Yeah, you know it says it shouldn't have פרע, we don't know what פרע is. So it comes that here comes Yechezkel, tells you, פרע, I I heard, I know that, that פרע means thirty days. Okay. So, having three safekot doesn't doesn't change anything from Two to three doesn't change. I mean two I mean two safek, a double safek, doesn't change. Keeps track.