רבי עקיבא אומר, רבי עקיבא says: כל העושה מלאכה בתשעה באב, someone doesn't want to laugh on תשעה באב, אינו רואה סימן ברכה לעולם. Will not see from that money, he will not see a סימן ברכה. Mhm. He will not see a סימן ברכה from There won't be any. Usually, you have money, make a ברכה. The אייבערשטער will make you get, you'll waste it for other things. Such חס ושלום, a doctor. No. But when you're not allowed to do, you're not allowed to do, cuz על פי דין, you're allowed to. Not an איסור מלאכה. חכמים, חכמים say: כל העושה מלאכה בתשעה באב ואינו מתאבל על ירושלים, and you don't feel אבילות on ירושלים, אינו רואה בשמחתה. You will not see the שמחה when ירושלים is rebuilt. שנאמר, it says: שמחו את ירושלים וגילו בה, it says, make ירושלים happy, make happiness there, כל אוהביה, all that that love it, שישו אתה משוש כל המתאבלים עליה. Who is going to participate in the שמחה of ירושלים? All those who are מתאבלים עליה, who have אבילות for it. מכאן אמרו, from here we say, כל המתאבל על ירושלים, Everyone who feels אבילות on ירושלים, זוכה ורואה בשמחתה, is זוכה to see the שמחה. ושאינו מתאבל על ירושלים, אינו רואה בשמחתה. Here, it says both sides. And if you're not, if you don't have אבילות, you will not see the שמחה.

תניא נמי הכי, we learn a similar thing that says, כל האוכל בשר ושותה יין בתשעה באב, anybody who eats meat and drinks wine on תשעה באב, עליו הכתוב אומר, on him, the פסוק says, ותהי עונותם על עצמותם. Now here, we're not talking about תשעה באב, cuz if you eat on תשעה באב It says תשעה באב, but it doesn't mean on תשעה באב, cuz תשעה באב is You're supposed to fast. What it means is the last סעודה, סעודה המפסקת, that you have to eat before the before the Yom before the תענית. So, here you're not allowed to We have a מנהג not to eat for nine days meat and wine, but I mean מעיקר הדין, it's not it. But the last סעודה, you're not allowed to eat. So, if you eat meat and drink wine in the last סעודה right before תשעה באב, you will not The פסוק says, ותהי עונותם על עצמותם. You have you take you put an עבירה on on yourself. Yeah. Yeah. So it's like any עבירה. Anything it says by any עבירה, if it's אונס or תינוק שנשבה, it's different. They don't know. Yeah, they have no idea. That's like the they're מחלל שבת and they have no idea. Yeah, so they will see the They will see This is not this is not yeah It's not their fault. I bet in the מדרגות, see סוף כל סוף a person doesn't have it, as much it's not his fault, he won't be punished. It says like this: אונס רחמנא פטריה. כמאן דעביד לא אמרינן. The תורה patters a person who is an אונס. But doesn't mean that as if he did it, so whatever you have to accomplish by doing it, you're missing, תקי. But that You know, this is a punishment. This is said you're going to not see But whatever you've accomplished the positive things, here it's a חסרון, you're not going to be able to see. So, you see that's like a punishment that they want not their fault. But, definitely, different מדרגות, they won't have what you This the שמחה that you get through yeah, they will not not have it, but they will not yeah have it. In other words, whatever you have to do positively, they don't have. So, the גמרא רבן שמעון בן גמליאל,

רבן שמעון בן גמליאל said: לא היו ימים טובים לישראל כחמשה עשר באב וכיום הכפורים. There were no ימים טובים by the אידן like חמשה עשר באב, יום כיפור, and then goes on that the that the the girls would go out dancing, etc. פֿרעגט די גמרא: what's so special? בשלמא יום הכפורים, we know what יום כיפור is: יום סליחה ומחילה, it's a day the אייבערשטער forgives, יום שניתנו בו לוחות אחרונות, the day that the second לוחות were given, אלא ט״ו באב מאי היא? What's the 15th day of אב? The גמרא didn't know. What is it? אמר רב יהודה אמר שמואל, רב יהודה said in the name of שמואל: יום שהותרו שבטים לבא זה בזה. Few things he's going to give. One is: it's the day that the שבטים were allowed to intermarry because in חומש, we learn that the the daughters of צלפחד got share in ארץ ישראל. They asked for it and they got it. Then, the נשיאים of שבט מנשה came to משה רבינו and said, \"You know, we got a problem. These these women have a share in ארץ ישראל. They're going to get married to whoever. Let's say they get married to somebody from שבט ראובן, and they're going to have children from this husband which will be from ראובן. When they die, the children will take over, it'll go to ראובן. So we gave them from מנשה and they're going to go to ראובן. So the אייבערשטער said, \"You're right, they're not allowed to marry anybody else except from their own שבט.\" But that only lasted for that generation. The day that the חכמים decided that that איסור is not there anymore, and that's a big שמחה, that now you have the whole כלל ישראל open to you to marriage, so that was on חמשה עשר באב. But the גמרא asks, מאי דרוש? How did they allow it? The תורה says you're not allowed. What did they They must have דארשנט פשט in the פסוק. So they דארשנט like this: when the תורה, the אייבערשטער gave that דין, it says זה הדבר אשר צוה ה' לבנות צלפחד. This is what ה' said to tell the daughters of צלפחד: דבר זה לא יהא נוהג אלא בדור זה. They דארשנט that the אייבערשטער meant to בנות צלפחד that generation, and other later not. So when they figured out that דרש, was a יום טוב, and that was חמשה עשר באב. That's one thing.

אמר רב יוסף אמר רב נחמן, רב יוסף in the name of רב נחמן had another reason: יום שהותר שבט בנימין לבוא בקהל. The day that the שבט בנימין were allowed to come back. Because שבט בנימין were all killed out, most of them. This was the civil war with in the שופטים against בנימין, for פילגש בגבעה. Finally they realized that how could you not allow, how could you if if no one's They made a שבועה no one should marry give their children marry them. And it comes out that what'll happen, it will be the שבט בנימין will be extinct. And they דארשנט the פסוק where it says גוי וקהל גוים, the אייבערשטער said they can have 12 שבטים, so על כל פנים you have to have בנימין. But what could they do? They made a שבועה not to give their daughters. So, שנאמר, it says ואיש ישראל נשבע במצפה, they swore, every איד swore in מצפה, לאמר, saying, איש ממנו לא יתן בתו לבנימין לאשה. Not not one person of us should give his daughter to בנימין. So made a שבועה. And then, on חמשה עשר באב, at point, they took off, they annulled the שבועה. Fregt the גמרא, מאי דרוש? What did they דארשן? I mean, the פסוק says they made a שבועה. אמר רבא, רבא said they דארשנט, ממנו ולא מבנינו, only from us. Our children were not in the שבועה, so they are allowed to. Anyway, I didn't understand בכלל In the granddaughters? Huh? In the granddaughters. No, they're yeah. I don't know if בנינו means sons, children, maybe even their daughters. No, no, their daughters not. They said we we we will not give our daughters, but the granddaughters, right. And the שאלה is, how was the שבועה לכתחילה חל on the grandchildren? Here, let's say they wouldn't have a דיוק in the word, let's say they would say clearly nobody is allowed, even our grandchildren. Can they make a שבועה that should be חל on the grandchildren? I mean כלל ישראל accepts it's a נדר. I guess they could, anyway, but here they דארשנט ממנו. So we have two reasons already. One, that the שבטים were allowed to intermarry, and also בנימין was allowed to marry. Uh? Saying they're in control of of the future generations by an oath? That's what my שאלה is. Yeah? It's just But we do find like that. And how do they enforce that? And actually why I am asking is cause someone asked me פשט in a שיחה today.

Anyway, the רבי brings the רם חאגיז asks a קשיא on the רמב\"ם. The רמב\"ם writes in the הקדמה to מורה נבוכים that he makes a שבועה that בנוגע those people who learn his ספר, that they should only learn it with a פירוש, I forgot already exactly what the, but that that's not important. But the רם חאגיז asks, what do you mean he made a שבועה? How could he make a שבועה for somebody? You could be משביע somebody if that person answers אמן. למשל in בית דין when you have to make a שבועה. So there's two ways: or the guy swears, \"I swear so and so and so and so,\" or בית דין say, \"Do you swear so and so?\" and he says, \"Yes,\" or like they להבדיל in the courts. What do you say? \"I do.\" And that's a שבועה. But if no one answers you, the guy doesn't answer, how can So yeah, how do you make a שבועה? The same קשיא asks on רבי חיים ויטאל, who writes in his הקדמה, he makes a שבועה that people shouldn't learn קבלה, shouldn't learn his ספרים. What do you mean, make a שבועה? How can you make a שבועה? So he answers, it wasn't a שבועה, we call it a שבועה, it was a חרם. And that you could do, you could make a חרם. Every ספר they say No, take רבינו גרשום himself. רבינו גרשום made, what did he do? Made a חרם. Do not reprint this ספר until 5 years. No, that's something else. See, that, because I could אסר my things. Oh, because it's yours. Yeah, I could A person could make a שבועה that no one should have הנאה from this or whatever, a person can אסר his ספר. Here we're talking about I'm אסרing you from learning my ספר, it doesn't say that. He didn't say you shouldn't learn my ספר. I make a שבועה that you should do it in only a certain way. I mean, why could you tell him what to do? If he says אמן, then the שבועה is חל on him, but it's So if somebody has הנאה from that, what happens? Then you're עובר an איסור, it's a נדר. You could אסר Who else is נדר if that No, I No, I I could אסר this בהנאה, I could make this like הקדש. But it's not a הקדש. Not a הקדש, it's like הקדש. I could make this, I say this should be אסור בהנאה to everybody. I have a right on my things. You could make you could do the same thing. You could make a you could make an איסור that you will not have הנאה from this. But only for yourself. You can't I can אסר everybody, but I'm אסרing my thing. I can make a נדר that if you learn, you shall learn 3,000 3 hours a day. I make a שבועה for all my generations, like all my einiklach, a שבועה. They can have to keep the שבועה? They're not there to say. So he says that hey, what he made was a נדר, a a חרם. I don't know What does that mean? Excommunication? I don't know what it means. Yeah, it's not only ex It shows a You're blocking You're blocking, right. And then, hey, you're allowed to make a חרם. That's what you know, um. So, isn't לפני עור You put So, put it away. Get rid of it. Um, hide it. Sure. Put it in a safe. I mean, you know. Instead, you don't have to make a חרם nor a שבועה. Just, make sure nobody gets to it, cuz otherwise, Unless he's afraid someone will get it. And they don't know about But you hear those stories that somebody wants to take something from somebody, so he screams out, \"I'm אסרing בהנאה.\" Finished, he's stuck. He didn't want Whatever, it's it's a חרם could be like a קללה? It's like קללה. It was together with it, yeah. It's a bad a bad חרם. Somebody says a חרם that's not really proper. That's, court does If it's not valid, it's not valid. Like the מתנגדים put a חרם on the חסידים. Yeah, why wouldn't that be valid? Why wouldn't that be valid? They made a חרם. Because it's שלא כדין. That they did it without investigation. Make a חרם, make a Could a בית דין sit down and make a חרם on this guy? They have to look into it to see if he deserves the חרם. So, a bad חרם is not There's no foundation to it. Right, then what you mean bad, a חרם which is uh not made על פי דין, without a יסוד. Yeah. So, a קללה is not Okay. Someone who's תינוק שנשבה or doesn't know doesn't know and they Something, yeah. Like every עבירה, if you don't know, then, of, yeah, would affect because he's a אונס. The חרם would affect him.

רבה בר בר חנה אמר רבי יוחנן, and רבי יוחנן says another reason why חמישה עשר באב is a יום טוב. יום שכלו בו מתי מדבר, the day that the people who died in the מדבר through out the 40 years stopped dying. דאמר מר, like we learned, עד שלא כלו מתי מדבר לא היה דיבור עם משה, as long as the people did didn't stop dying, השם didn't really speak to משה in the same way, שנאמר, it says, ויהי כאשר תמו כל אנשי המלחמה למות, when all the people stopped dying, וקרב עם, וידבר השם אלי לאמר, then השם spoke to me, אלי היה הדיבור, and דיבור was with me. Now, so just a just to show what's so special about the day they stopped dying. It's not only because people stopped dying. They buried them. That day they stopped dying was a day that the שכינה came back to and spoke to משה. But how do you know it happened on חמישה on חמישה עשר באב? So, רש״י says, so let's learn the רש״י. It's interesting רש״י. It's famous, everyone knows this, but let's learn inside. ומדין בירושלמי, רש״י quotes a ירושלמי. כל אותן מ׳ שנה שהיו ישראל במדבר, every all the 40 years that the יידן were in the מדבר, היו כרוז יוצא לפני משה, so an an announcement would come out from משה, כל ערב תשעה באב, every year on ערב תשעה, ומכריז, would announce, ואומר, say, צאו הכל לחפור. Everyone go out and and dig. ויצא כל אחד מישראל וחפר לו קבר. Everyone dug a grave, שמא ימות, maybe he'll die, קודם שיחלה. But he did it before ערב תשעה, cuz the death took place on תשעה באב. You're going to wait for תשעה באב, you never know, maybe you'll die right away so you won't have a קבר, so do it before. והיה כל אחד לן בקברו, and everyone stayed in the קבר. למחר היה הכרוז יוצא ומכריז, and then an announcement came out, ואומר, יבדלו החיים מן המתים. Anyone who's alive, get up. Get up. וכל מי שהיה בו נפש חיה, היה עומד ויוצא, anybody who was alive got up and walked out. Interesting. I As far as I remembered always, it said someplace that the announcement was anybody who became 60 this year, should go into the קבר, cuz only those died. רש״י doesn't say, he says everybody would go into the קבר. Why would everybody go into the קבר? Even the youngsters? How is it? It said, no. Those that were less than 20 by the that's so I don't know, שום. But he says, ואומר צאו הכל לחפור, ויצא כל אחד מישראל וחפר לו קבר. I wonder why, but look I mean the way it says always is, it's only those people who were candidates for it. Now some people didn't know the birthday exact place, I don't know. Anyway, ומי שהיה עתיד למות, and somebody who was going to die, even if he didn't die yet, היו תולעים יוצאים מטבורו, even if he got up, but he deserved to die, it's a strange thing, a worm would come out from his stomach, ונכנסים לתוך פיו, and go into his mouth and, and הם קוברים אותם, and they would bury him. I guess there were some people that didn't go make themselves a קבר, I don't whatever. וכן בכל שנה ושנה, every year that same thing happened. בסוף מ׳ שנה, at the end of the 40 years, last year, והכרוז יוצא ומכריז, It should be the beginning of the 40th year. Ah? No, it's 39 years. Yeah, it was 39, yeah. בסוף מ׳ שנה. No, take out מ׳ שנה from the first. So after 39 there's 40, at the end of the 40th year, Not ממש the end, not ממש the end, cuz the end was they went into the ארץ ישראל ניסן, ניסן, and this was the אב before ניסן. It's stuck in it's the middle, it's closer to the beginning of the 40th year. But, I don't I don't see, I don't know if he means the end of the 40th year. The end of 40 years. It's the last few months of the 40 years. In that year, גופא It was in the middle, but it was the end of the 40 years. And same announcement came out, and הכריז, ״יצאו הכל לחפור,״ everyone should go out to dig. And they did, etc. Everything happened the same thing, they lay down. The next day Moshe made an announcement, \"Whoever is alive, get up.\" וקמו וכולם חיים, they all got up alive. כיוון שראו כך, they saw that, תמהו, they wondered, ואמרו, they said, שמא טעינו בחשבון החודש. Maybe we made a mistake, it's not ט׳ and it's really ח׳. חזרו ושכבו בקבריהם בלילות. So the next night they went again, the next night again, every night they thought, עד ליל ט״ו, 15th night. Why not? כיוון שראו שנתמלא הלבנה, by ט״ו, they saw it, ט״ו, הלבנה was full, ולא נראית הלבנה עת חסירה, they saw it's not missing anymore, so they knew that it's not, it's over after ט׳, ולא מת אחד מהם, וידעו they knew שחשבון החודש מכוון, the חשבון they made was right. אי, why are they all alive? שבטלה הגזירה, the גזירה is בטל. וקבעו אותו הדור לאותו יום טוב, לאותו יום יום טוב, so that generation made into יום טוב. The last 15,000. Huh? The last 15,000. Out of 600,000. 15,000. So this is another reason for יום טוב. So we have already how many reasons? שבטים were allowed to intermarry, שבט בנימין was able to get married, and now is a third reason that the מתי מדבר stopped dying. If they they already had taken care of all the ones who had to die, so there was no more reason to suspect it would be dying. No, no, הב״ח says the last ones were were spared. The last ones, that means that they were 20 when that happened, they were spared. Hashem like, I guess, spared them. עולא אמר, עולא says a different reason: יום שביטל הושע בן אלה פרסדאות שהושיב ירבעם בן נבט על הדרכים, the day that הושע בן אלה took away the guards which put which ירבעם בן נבט put on the ways שלא יעלו ישראל לרגל, that יידן shouldn't go up לרגל. ואמר, and he said, לאיזה שירצו יעלו, you could go where you want. In other words, he wasn't a צדיק, this הושע בן אלה was a bad guy. He didn't care if יידן didn't go לרגל, he didn't care if they go to עבודה זרה. He just didn't like, he wanted democracy, he didn't like that you should force them. So he says, you can't force them. So he says, took away the guards, everyone go, go, you're able to go. לפועל, he was punished. He did something wrong. That's what went wrong. What? Why? Because he, till then, those יידן, the יידן who didn't go, it was ירבעם בן נבט's fault. Now that he said you could go and no one went anyway, now it's a קטרוג on יידן. So the רבי asks a שאלה, so what should he have done? No, he should have first found out if יידן will go, or insisted that the יידן should go, and then take off the guards. Let's learn another line.

רב מתנה אמר, רב מתנה says a different reason: יום שניתנו הרוגי ביתר לקבורה. The day that the people who died who were killed in ביתר, which is hundreds and hundreds of thousand, they didn't not only they killed them, they didn't allow them to get buried, and they allowed them to get buried. ואמר רב מתנה, רב מתנה said, אותו יום שניתנו הרוגי ביתר לקבורה, the day that these people were allowed to be buried, תיקנו ביבנה הטוב והמטיב. They made this ברכה: הטוב והמטיב. Two times טוב: הטוב שלא הסריחו, cuz it was many years after they died and they didn't rot, והמטיב שניתנו לקבורה, the fact that the אייבערשטער was good and allowed them to be buried, that they were able to be buried. Okay. הטוב והמטיב. So that's the ברכה in בענטשן? In בענטשן.