we're in the middle of this whole inyan, how many things happened on Shivah Asar b'Tammuz, we finished with that. Now we're going to go to Tishah b'Av. So we say like this, בתשעה באב נגזרה על אבותינו שלא יכנסו לארץ. First thing happened on Tishah b'Av, that's when the Oibershter made the gezeirah that Yidden shouldn't go into Eretz Yisrael. Basically, that's when the מרגלים came back and they cried, so that's when this happened. מנלן, how do we know this happened on Tishah b'Av? So the Gemara makes the cheshbon. כתיב, it says like this, ויהי בחדש הראשון בשנה השנית באחד לחדש הוקם המשכן. It was the second year, Nisan, when the Yidden were in the desert almost a year, not mamash, they left to the desert on the fifteenth of Nisan. Next year Rosh Chodesh Nisan, that's when they put up the Mishkan, so that's the Nisan already of the second year. ואמר מר, we learned like this, שנה ראשונה עשה משה את המשכן, during the first year, that's when they made the Mishkan, Moshe made the Mishkan, שניה, the second year, הוקם המשכן, okay, they made the Mishkan. ושלח מרגלים, and he sent מרגלים not long after that. כתיב, it says, when did he send the מרגלים, so we're going to figure out when he sent the מרגלים. It says like this, ויהי בשנה השנית בחדש השני, was the second year, second month, which is Iyar, בעשרים בחדש, כ' Iyar. In the second year? He sent them in the second year, too? Yeah yeah, in the second year, we'll see, but this was on twentieth of of of Iyar and second year, נעלה הענן מעל משכן העדות, that's when the ענן went up from the משכן העדות. כתיב that's when What happened when the ענן went up? When the ענן would go up, that means time to travel. How do we know this happened one after the other? We'll see, that's what the cheshbon the Gemara is making. וכתיב it says, right after that, it says, ויסעו מהר ה' דרך שלשת ימים. So after כ' סיון כ' Iyar, they traveled for three days, and אמר רב חמא בר חנינא he said, שסרו אלו מאחרי ה', that after the three days, when they traveled three days they stopped, that's when the problem started that they turned away from Hashem. כתיב, והאספסוף אשר בקרבו התאוו תאוה, the whole story there that they wanted the mon and they complained and the Eibershter made a fire, all these things happened when? Three days after כ' Iyar. אספסוף is the Is the ערב רב. אספסוף is The ערב רב. Many-fed words, selav is selav. Oh, meaning there, no, first came something else, then came the the the mon, the the selav, all store, all the The Eibershter was angry. So what happened? After the selav came, it says, התאוו תאוה וכתיב עד חדש ימים, that you're going to have the selav for for a whole month, that's thirty days. So it comes like this: count כ' Iyar plus three more days plus thirty days, הוי ליה כ\"ב בסיון, that's כ\"ב בסיון, twenty- twenty-second of Sivan. Then, then the Torah, so this whole parashah of בהעלותך, it says, ותסגר מרים מחוץ למחנה שבעת ימים. She was locked up for seven days מחוץ למחנה, so from twenty-two, seven days, הוי ליה כ\"ט בסיון, so it's twenty-ninth of Sivan. כתיב, שלח לך אנשים, right then the Torah says, send מרגלים. So when did he send them? That day. תניא, it says, בכ\"ט בסיון שלח משה מרגלים. So it comes out that Moshe sent מרגלים on the twenty-ninth. When did they come back? כתיב, it says, וישבו מתור הארץ מקץ ארבעים יום. There's no there's no cross-over from when Miriam to the other, you know, you know exactly? So the ברייתא says. So right away they went, and they stayed there for forty days, they came back. So it comes back forty days, so it comes out, the cheshbon would be that it comes out Tishah B'Av. So the way Rashi makes the cheshbon, let's see here the cheshbon. Okay, the first day of the three days is not counted. See, when he said like this, why? Because that's the day, the same day that the anan, we're counting it already in the in the twentieth of Iyar. So then, so you have כ\"ב, so it's כ\"ב אייר. From כ\"ב אייר, so you still have seven days of Iyar. So when you count a month of twenty-nine days, which they had the basar, from the twenty-second of Iyar, so it comes out twenty-second of Sivan. Then it says she was locked up for seven days is twenty-ninth of Sivan, that's the day they sent the meraglim. From the day they sent the meraglim till Tisha B'Av, when they came back, you have to find forty days, but it comes out, the Gemara says, נכי חד הוי, it's missing one day, only comes out to thirty-nine days. אמר אביי, תמוז דההיא שתא מלויי מליוה, that year Tammuz was malei, was thirty days, it was an extra day. What's the re'iyah? So it comes out Tammuz, if it had thirty days, So all of Tammuz was malei? Yeah yeah yeah, so it comes out that even though usually it's not, this summer it was malei, and the re'iyah is katav, it says, קרא עלי מועד לשבור בחורי, the Oibershter called extra Yom Tov. ראש חודש is Yom Tov, this This month, if it was 30 days and the month before was 30 days, so ראש חודש א׳ is a Yom Tov, and the end of the month has another Yom Tov. The 30th day, which is really ראש חודש already. So the pasuk says Hashem made an extra, called an extra Yom Tov. So it comes out there's a remez that it was it's only a remez that it was 30 days. So it comes out that when did they come back? They came back Tisha B'Av, because if it says, ותשא כל העדה ויתנו קולם, the whole community gave their voice, ותבכו העם בלילה ההוא, they cried.

אמר רבה אמר רבי יוחנן, רבה said in the name of רבי יוחנן, אותו הלילה ליל תשעה באב היה, it was the night of Tisha B'Av. Which means the eighth. They came kind of eight. Acht farnacht. אמר הקדוש ברוך הוא, השם said, אתם בכיתם בכיה של חנם, you now cried for nothing, cried about ארץ ישראל when there's nothing to cry about, אני אקבע לכם בכיה לדורות, I'm going to make that this should be a time to cry for all generations. Okay, so this is where we see the first thing of Tisha B'Av, that that's when the Yidden, the Eibershter made a gezeirah that Yidden should stay in the midbar. Second thing was חרב הבית בראשונה, the Beis HaMikdash, the first Beis HaMikdash was destroyed Tisha B'Av. Man lan? How do we know it? So he answers, כתיב it says, בחודש החמישי בשבעה לחודש. Just want to be clear. They they they cried on the eighth or the ninth? On the ninth. Oh, they did cry on the ninth. It was at night? Okay. All right. And it said the fifth month, which is the month of אב, שבעה לחודש, seventh of the month, בשנת תשע עשרה שנה למלך נבוכדנצר מלך בבל, the 19th year of Nevuchadnetzar, the king of בבל, בא נבוזראדן רב טבחים, came Nevuzaradan and his general, וישרף את בית ה׳, and they burned the house of ה׳. Okay, so one pasuk says it happened on ז׳ אב. כתיב, another pasuk says, in ירמיה, בחודש החמישי בעשרה לחודש, in the fifth month, which means אב, the 10th of the month, בשנת תשע עשרה, which is the 19th year of נבוכדנצר, וישרף את בית ה׳ ואת בית המלך, they burned the house of ה׳ and the house of the melech. תניא, it says in a beraisa, when was it? אי אפשר לומר בשבעה, you can't say it happened on ז׳, שכבר נאמר בעשרה, it says י׳. אי אפשר לומר בעשרה, you can't say it happened on the 10th, שכבר נאמר בשבעה, says ז׳. הא כיצד? Which one is it? So the answer is it's one hemshech. בשבעה בו נכנסו נכרים להיכל, on the seventh the goyim went into the בית המקדש, ואכלו ושתו, and they ate and they drink, וקלקלו בו, and they did all kinds of bad things there. Which days did they do? ז׳, ח׳, ט׳, three days: seventh, eighth, and ninth. עד שפנה היום סמוך לחשכה, תשיעי, till it got close close on the ninth day towards the evening, was still still the ninth, close to the night, to the 10th, שנאמר it says, אוי לנו כי פנה היום כי ינטו צללי ערב. Look, the day is almost coming down. ועת ערב, towards the evening, הציתו בו את האש, they put it on fire, ונשרף עם שקיעת החמה, and it got burned right before right before the sheki'ah, בעשירי בו, on the 10th. So really, it got burned, it started on the ninth in the towards the evening and it burned throughout the whole day of the 10th. That's when the Beis Hamikdash was destroyed. היינו דאמר רבי יוחנן, this is why Rabbi Yochanan said The wall was burnt? Wasn't it all Yeah, there was wooden between. There was wooden in between the The wall had layers of wood. He made it special, Koresh, so that you should if you want to No, so if you want to burn it, you will. When Koresh? In the first Beis Hamikdash? This one? Yeah, which are we talking about? This one is the is the first, yeah. By the second Okay, but the first one also, it says, had arazim hidden inside. It had cedar behind the mortar, so they were able to Yeah. So it was able to burn. היינו דאמר רבי יוחנן It was in the roof, though? In the wall. The walls had it too? But you can't if you make a very very hot fire I thought they had stones in the wall, it was all stone. Yeah, they had, but All stone, but inside, in the middle, there was a layer of wood. How'd they get Okay, it's odd to get through the stone. Well, they could they tried. They they they bore a hole and I guess so. היינו דאמר רבי יוחנן, this is what Rabbi Yochanan said, אלמלי הייתי באותו הדור, had I been in that generation, לא קבעתיו אלא בעשירי, I would make the fast on the 10th, מפני שרובו של היכל נשרף בו, because the most of the Beis Hamikdash was burned on the 10th. ורבנן, so the question is, why did Rabbanan, chachamim make it on the ninth? Atchalta depur'ana adif. The beginning is the worst. When the beginning goes on already, the beginning is the worst. Here you have the famous kashya here, a famous kashya with with Rabbi Yochanan. Famous kashya. Rabbi Yochanan said that he would have done it later. Now Rabbi Yochanan is the one that holds אשו משום חציו. When a person burns somebody's house down, starts a fire and the fire goes and burns and burns and burns, he's responsible for everything that happens. The arrow, right? Why? So that's what Rabbi Yochanan says, it's like a You shoot an arrow. You shoot it here, but it happens over there, you're chayav. Comes the Nimukei Yosef, and the

Nimukei Yosef asks a very simple kashya. That means according to Rabbi Yochanan, everything that happens when you start a fire, as the fire continues, it's as if you're burning it. That's why you're responsible. How could you light a candle Friday? It burns into Shabbos, and if you start a fire and whatever it continues it's considered you're doing it, so then that you shouldn't be that you shouldn't be able to light a candle. That's the Nimukei Yosef asks. And the Nimukei Yosef answers that the pshat is farkert. Not that you're chayav when you start a fire and it goes on everything it burns you're chayav not because what's happening later you're doing. Whatever happens later is included in the beginning! When you start a fire, everything is included in it. פרעגט דער רבי, ובזה the same Rabbi Yochanan, why did he say here he would have done it on ט, on י? He is the one that holds that everything that happens later is all included in the beginning, so according to his shita it should all be included in the beginning. טו מה ראית? So why did Rabbi Yochanan say, that's the Rebbe's kashya, a מעכטיגע קשיא. לויט אין די מראה מקום, who says it? הא? לויט... Nimukei Yosef. Nimukei Yosef, yeah. Yeah, ער איז מן הראשונים. אבער דער ענטפער, what is taka the reason why when you start a fire and it goes, it's considered all in the beginning? Because you have no way of taking it back. You shoot an arrow, you did it here, 30 seconds later it did something there, you didn't do it, ela mai, it's included in your pulling the trigger. Why? Because you can't take it back. So it's all done. But since, אבער seeing as by the Eibershter, the Eibershter could take it back, by the Eibershter there's no such thing. So Rebbe's kashya according to Rabbi Yochanan a kashya? Mimela that's why Rabbi Yochanan had a good kashya. And according to the chachamim? The chachamim, they're, but it was still the beginning is, no, not because if they burn of a fire of okay, but whenever it starts, that's the beginning that causes it, and that's why we do that. The question with lighting Shabbos candles falls off. No, it doesn't. You light it Friday night before Shabbos starts. Yeah, but everything is considered as... No, now it falls off, sure, the Nimukei Yosef answered it! Yeah, so it falls off. If you say it's as if you're continuing to do it, then you can't light it. But if you say the farkert, right, when you start everything is there, so Friday everything is included and done, that's the teirutz. But the she'eilah should be the same thing on Tisha B'Av, everything should be included. There's no argument that's a פעולה נמשכת, that it's constantly being redone, so that would be a problem? No, that would be the pshat that you are doing it now. And then you can't do it on Shabbos. Right, exactly. That's what the... Tosafos, see, the Ketzos says that Tosafos doesn't agree with the Nimukei Yosef. Okay. What, he says what? So how does he... Tosafos doesn't say anything, Tosafos someplace else says, and he says it seems to... Tosafos says interesting thing. But a

different din. Says if someone takes a keli and throws it down from the top of the roof. Now if some, before it reaches the floor it'll break, before it reaches the floor somebody in the air hit it and it broke, who's chayav? So the Gemara says... It's going to break anyway. The first guy's chayav, the one that threw it, because it was going to break anyway, so he broke מנא תבירא תבר, he broke a broken כלי. זאגט Tosafos, but that's, and there's a difference: what happens if there's a כלי laying on the floor, and someone threw a rock at it, and then somebody before the rock reached it somebody broke it? Here the second guy is chayav. Why? Why? So Tosafos says: סברא פשוטה לחלק between the two cases. Someone told me he was by a שיעור of the Rogatchover, that the Rogatchover quoted this Tosafos. The Rogatchover said, \"ba mir platzt di kop tsu farshteyn dem chiluk, un Tosafos zogt sevara pshuta lechalek!\" What's takeh the difference? But al kol panim, what we see from Tosafos is that if you throw a rock at something, if the pshat is whatever happens is considered it happened before, so then the first guy who threw the rock should be chayav, why is the second guy chayav? See, the difference is very pashut. Not for sure it's going to break. Here, the כלי was already thrown, so whatever is going to happen started in the כלי. The כלי was, here the כלי ליגט זיך on the floor, there's nothing, you threw something at it, the כלי doesn't know anything, that's the difference! But lefoal we see from Tosafos, the Ketzos says, that if Tosafos would agree with the Nimukei Yosef, that when you throw, you shoot an arrow or you start a fire, everything, every חיוב is included in what you did, so lefoal the first guy was the one in what he did to throw it is included when it broke. Umemela, so the first guy should be chayav. Why does Tosafos say the second guy? Shma mina Tosafos disagrees with the with the Nimukei Yosef. Now all the מפרשים say that it's not so. How would Tosafos reconcile the שבת ליכט? הא? שבת candles, would be a problem. Yeah. Couldn't light שבת... Maybe they... Most מפרשים say that it's not true, Tosafos agrees with the Nimukei Yosef. That he winds up agreeing. The Nimukei Yosef is only saying his case, when is it included? If actually you broke it! Right, if it didn't... If you broke it, then we say that when did it really get broken, before, but in this case the other guy broke it! What about that throwing a rock in the air, the koach that's involved at that, when that rock is in the air, and that force is going, that your koach is in that rock, that that throwing, so you'd think... There's a there's a connection. We talk about throwing a rock. Yeah. You throw a rock, you're chayav. So it doesn't there's no disconnect. It has to connect. No, she'eilah is that when when you throw a rock and break something, you're chayav. Why are you chayav? The rock the כלי is laying there. I didn't do anything over there. I just took the rock and did this. Ela mai? The she'eilah is, is the peshat because as it's going, I'm doing it, and when it landed on it, I'm breaking it? Or the peshat is like Tosafos says, that since I threw it, and that's the koach that makes it go, in my throwing ליגט the whole thing that's going to happen later. Those are the two sides. Okay. יש מאין, no? No. Isn't didn't the Frierdiker Rebbe bring this whole idea, the rock being thrown in the air, the koach that's behind it is Whatever, aber לגבי the Tanya or לגבי creation Right. So this is noge'a to frisbees and all that. No, he just wanted to explain if you can understand the peshat. You have to learn the Gemara, you have to understand the peshat. The kushya is a good kushya, it's an amazing kushya. How they hold like Tosafos, somewhere again in Tosafos what's the kushya, they don't understand this kushya with Shabbos. By נזיקין you're chayav, but not by Shabbos, that's melachah, and melachah is if you actually do it, this is not enough. A derech, if a person puts something into the oven What's the difference? before Shabbos and it cooks on Shabbos, you're chayav? Has to be cooked completely though. Na, that's miderabbanan, if it's if it's if it's shema yechateh. I'm talking mide'oraita. You could put something in on the fire and it cooks the whole Shabbos. And you're, and if you put something in on the fire on Shabbos, you're chayav. Chayav for ai, you didn't do anything. Nu, but if Shabbos, cold cholent is cold and I put it on, you can't eat the cholent. We're talking about eating is mid'rabbanan. I'm talking בעצם זאך, it's the melachah. What's the melachah of afiyah? There's a fire burning, let's say, forget about making a fire. A fire burning, you take raw food and you put it on the fire, and you walk away, and the fire the the pot gets cooked. You're chayav mitah! For what melachah? Afiyah, bishul. But you didn't do anything. When you put it down, nothing happened. והא ראיה, if you put it down on the fire and a minute later you pick it off, nothing happened, you're not chayav for bishul. So here you put it on, nothing happened yet. It takes 20 minutes, it'll cook. Why are you chayav? Because the same thing, because whatever happens later is included in what you did before. איז שוין מעריב? No, no, we're going to daven in five minutes Arvis. Yasher koach. Okay. Beautiful. Let's go vayter. ובשנייה. Is that all in one pilpul or There's much more to this. No, I know, but is all of that in one, that's You probably heard it. I'm sure I heard it, but I heard bits and pieces, of course I heard it, yeah.

Maseches Shabbos we had, actually, דף ל\"ד. ובשנייה, the second Beis Hamikdash was destroyed also on Tishah B'Av. מנלן? Where do we know it? דתניא, it says, מגלגלין זכות ליום זכאי וחובה ליום חייב. The Eibershter makes a good thing happen on a good day and a bad thing on a bad day. And since the first Beis Hamikdash was on Tishah B'Av, so the second also. אמרו, they said, כשחרב הבית בראשונה, when the first Beis Hamikdash was destroyed, אותו היום ערב תשעה באב היה. That night, that day was It don't mean Erev Tishah B'Av, the day before. It means Tishah B'Av. ומוצאי שבת היה, it was Motza'ei Shabbos. Why did it say erev? What happened on erev? We said before it happened on Tishah B'Av, unless you mean the night. Cuz usually, Erev Shabbos means the before Shabbos. This is not before תשעה באב. So, why does the beraita say ערב? There's no word for There's no word for afternoon? Oh, yeah, there is, אחר הצהרים, there is. And it was מוצאי שבת ומוצאי שביעית, it was right after שמיטה. ומשמרתו של יהויריב היתה, the משמרת that worked in the בית המקדש, the group was called יהויריב. והלוים עומדים על דוכנם, the Levi'im were standing there, ואומרים שירה. They were saying shirah. So it's not Shabbos. Uh? It was on Shabbos. After Shabbos. מוצאי שבת, it's that Sunday. So ערב תשעה באב was Shabbos? No, we're saying it means תשעה באב, תשעה באב was was Sunday then. מוצאי שבת, right after Shabbos. And what did they

say? Which shirah? וישב עליהם את אונם, השם put his koach on them, וברעתם יצמיתם, and with their badness, he made it forever. ולא הספיקו לומר יצמיתם ה' אלקינו, they didn't finish the פסוק, עד שבאו גוים, the goyim came in, וכבשום, and they conquered. The question is why were they saying this שירה, רש\"י asks. See, this is shirah that they used to say on Wednesday, קל נקמות ה'. Why did they say it here, which was on Sunday? And Rashi answers, it wasn't a normal שירה, for some reason, min hashamayim, they put into their mouth to say this pasuk. וכן בשנייה, also the second one, they say the second one. The beraita says clearly that the second also. Then the next thing that happened on Tisha B'Av is נלכדה ביתר. בית המקדש, yeah. That was So this was the first בית המקדש. Says, how did it go? כשחרב הבית בראשונה And then he finishes off וכן בשנייה. They were still Levi'im singing a song? Oh, I don't know that the whole story happened. The date! Then we said נלכדה ביתר. The city of ביתר was conquered. Where do we know that? Gemara. It's בקבלה. נחרשה העיר, it says that later years they plowed the city on Tisha B'Av. נמי Gemara, it's also Gemara. Tanya, we learned, כשחרש טורנוסרופוס הרשע את ההיכל, טורנוסרופוס הרשע plowed the היכל, נגזרה גזירה על רבן גמליאל להרג. At the same time the government made a gezeirah to kill Rabban Gamliel.

בא איסי הגמון, came a certain officer who had רחמנות on Rabban Gamliel, came to the בית המדרש ואמר, and he wanted to hint to Rabban Gamliel that he should run away, but he didn't want to tell him because everyone would find out that the officer told, he just said, בעל החוטם מבוקש, בעל החוטם מבוקש. The one with a nose is being looked for. What did he mean? Just like the nose makes the face nice, the person of the generation who makes the whole generation nice is being sought, is being looked, searched by the government. שמע רבן גמליאל, רבן גמליאל heard it, Rabban Gamliel understood it, azal he went, טש מינייהו he hid, he hid someplace. אזל לגביה בצנעא, so this officer came quietly to Rabban Gamliel, אמר ליה and he said to him, אי מצילנא לך מייתית לי לעלמא דאתי? If I will save you, will I get olam haba? אמר ליה אין, he said yes. אמר ליה אישתבע לי, swear! אישתבע ליה, he swore. So

how did he save him? סליק לאיגרא ונפל ומית, this officer went up to the roof, fell down, committed suicide, got killed. וגמירי, it was known, דכי גזרי גזירתא, when the government makes a גזירה, ומית חד מינייהו, and one of the officers die, מבטלי ליה לגזירתא, the gezeirah is batel. Mimela he went and committed suicide in order to save the life of Rabban Gamliel. יצתה בת קול ואמרה, it seems like he was a גוי, I don't know what kind of olam haba he has. No. He's been being an officer in the government, so Yeah, I understand. Right, הגמון, but I'm wondering what kind of olam haba, but whatever. claim that they do the seven Yeah, yeah, yeah, they get olam haba, it says. some type of olam haba. Yeah, it says clearly the Rambam says חסידי אומות העולם יש להם חלק לעולם הבא. So yeah, yeah, but someone said that type of, not the יידישע עולם הבא, that type of עולם הבא. This Rufus, was he the one that decreed the ten for the ten martyrs that we I don't know, it doesn't say. I don't know if it's the same, doesn't say, maybe. Oh, it was just, it came, what does it say in the, in our Rabban Gamliel wasn't one of the ten. No, he wasn't one of the ten, but what did it say, the king, does he name him, the name of the king? There it doesn't say. There it says קיסר, I think. Here it's הגמון. הגמון is not a king. Okay. Like not, maybe the king gave the decree, the הגמון was the one that committed suicide was a officer. He was a cabinet member whatever. Right. No, but the, okay, for the ten martyrs was not I don't know if it's the same king. So came out a

בת קול and said, איסי הגמון מזומן לחיי העולם הבא, this הגמון will get עולם הבא. He pashut gave up his life to save somebody else, to save to save Rabban Gamliel. And Rabban Gamliel swore. It's a pele how To save him from what, you're saying? Huh? To save him from what? Death. From death. Oh, from death. They wanted to kill him. He killed himself, so the rule was that if a officer, a government member dies if there's a decree, that decree is nullified. So he knew that if he'll die, then they'll nullify the decree, that's how he saved Rabban Gamliel. Didn't like his nose. Huh? Didn't like his nose. That's what he said. Don't forget יעלה ויבא tonight. Tonight is Rosh Chodesh.