about the reasons why we have חמשה עשר באב, what's so special חמשה עשר באב, so we mentioned all the reasons so far. Now the Gemara continues, רבה ורב יוסף דאמרי תרווייהו, Rabba and Rav Yosef both said, שבו יום שפסקו בו מלהכרית עצים למערכה, it's the day that they stopped chopping wood for the מזבח. What is the reason? So he says it, תניא because we learned in the ברייתא, רבי אלעזר הגדול אומר, רבי אלעזר הגדול says, מט״ו באב ואילך תשש כחה של חמה, from the 15th day of אב the sun starts getting weaker, ולא היו קוצצין עצים למערכה, so they stop chopping wood for the בית המקדש, for the מזבח, לפי שאינן יבשין, because they weren't dry. In other words, they needed the wood to be dry. Why? If it's not dry, it starts getting wormy. And if it's piece the wood of the מזבח if it's has a worm, it's not תמים, and it's pasul. Just like a korban that's not complete is pasul, with a mum is also pasul. So the day that it started getting weaker, the sun, that's when they stop chopping wood. They used to check the wood anyway. They used to chop the wood and then they would have special Leviim going through checking to see if it doesn't have Why wouldn't they dry the wood? Huh? Why wouldn't they dry the wood? They dried them in the sun, there was no other dry. I mean, dry it in ovens, like kiln-drying. No, it's too late. It has to be outside and then when they bring it in, it would with the worms, already has holes. Cuz they didn't know. That's what they did. That's how they did it. It's not there's no nafka mina the תמים. Yeah. But the question is, what's what's why does this turn it into a Yom Tov? So they

chopped, haravet keseder, ober till then they started with doing a mitzvah, they finished, so the Rabbeinu Gershom says because it was like a siyum. Like when you siyum, you finish a מסכתא, you make a Yom Tov, when you finished chopping the wood, this was a siyum of a mitzvah, they made a Yom Tov. Rebbe has a whole ביאור here, interesante zach. What's the big thing of what's the big mitzvah of chopping wood? It's a mitzvah that shows that you care about other אידן. You're chopping wood for other אידן, and maybe somebody will bring a korban later which will not have wood, so you prepare the wood from before. So it's brings out the ענין of אהבת ישראל. So wouldn't it be also with the water drawing? Huh? People who drew water or carried water, would be the same, no? What do you mean carried water? No, water carrying. No, bichlal, it's any favor you're doing. Here is the time when you know this is the end, afterwards you won't get. So all the wood that they chopped till then Yeah. was all for make sure that later on they should have. Oh, it's like for next for next six months. אמר רב מנשיא, Rav Menashya said, וקרו ליה יום תבר מגל. They used to call it the day that they broke the sickle, cuz they stopped chopping, so they Huh? Like an axe. מגל means a sickle, but Oh, usually say the axe. Yeah.

ומכאן ואילך, from then on, from the day of חמשה עשר באב, דמוסיף יוסף, someone adds to learning Torah, the Aibishter adds to his life. ודלא מוסיף, יסיף. If someone doesn't add, יסיף means die. It says, תנא רב יוסף, מאי יסיף? What do you mean יסיף? אמר רב יוסף, תקבריה אימיה. His mother should bury him. Good. Why What's why why connected to his mother if It's the mother's fault. She didn't train him right. She wasn't mechanech him right. Or saying that he won't outlive his own parents. Yeah, but I'm saying Why you see it's okay, it could be he had But why it's a punishment not only on the person It's a punishment on the mother, too. Mother is his parents. Yeah. Yeah, yeah, so why is this mother deserve punishment? Yeah. Cuz it's her fault. She should have been mechanech the child properly. But not father? Huh? Father, too, no? These things, it's the mother. Mother is the one that sits at home, she Yeah. פיסקא, we go back to the Mishnah. The Mishnah said that on Chamisha Asar B'Av and יום כיפור, שבהן בנות ישראל יוצאות, Jewish daughters go out On Yom Kippur, too? on Yom Kippur too, and they would dress, they would borrow dresses from somebody else, and they would go out. The reason they would borrow, everyone would borrow, because some people didn't have, they had to borrow, They wouldn't have embarrassment. No, the people yeah, they didn't they were embarrassed to have to borrow, but if everyone borrows, so then they're part of the whole thing. Remember we said the reason would be what? That like there were the guy wouldn't know who had more, who had less, cuz they were No, no, but here that says, It's a different thing. But they borrowed not That's We're saying something else. They borrowed for the people to see. No, but for themselves, that they should know that their fact they're borrowing is not something that they're humiliating themselves. Oh, uh-huh. Okay. תנו רבנן, בת מלך שואלת מבת כהן גדול. The daughter of the king would borrow from the daughter of the Kohen Gadol, from one lower. בת כהן גדול שואלת מבת סגן, the daughter of the Kohen Gadol would borrow from the daughter of the assistant Kohen Gadol. בת סגן שואלת מבת משוח מלחמה, the daughter of the assistant Kohen Gadol would borrow from the general. בת משוח מלחמה, the daughter of the general, שואלת מבת כהן הדיוט, would borrow from an ordinary Kohen. וכל ישראל, and all the rest of the people, שואלין זה מזה, they borrowed from each other. And the Gemara says the reason, כדי שלא לבייש את מי שאין לו, not to embarrass somebody who doesn't have, Yeah. Mimeila would have to borrow. But if everyone borrows, it makes no difference. Actually in Yerushalmi it says different. In Yerushalmi it says that the בת כהן גדול בת מלך from the בת כהן גדול, כהן גדול, בת כהן גדול from the בת מלך. Ah, one like the other. Each one goes from the other. Why why Yom Kippur also? I understand the Okay, the Gemara asks, Yom Kippur we understand. What's what's Chamisha Asar B'Av? Yom Kippur was a day that the Aibishter forgives the Yidden. מתן לוחות אחרונות, מתן תורה was then, the second Luchos were given then. The Gemara says, so that we know it's a special day. What's so special about Chamisha Asar B'Av? You know you'll confuse, confuse them where they went to meet the to get engaged. Yeah, yeah, this happened on Yom Kippur, too. When they when when the women, the girls would dance outside, yeah, and they would say they would say things for the boys and This was on Yom Kippur, too. So, I said that it sounds very strange for us to understand on Yom Kippur they had nothing to do. The girls to dance is one thing, the boys had nothing to do but go watch the girls dancing? But everything is l'shem Shamayim. This is all ענינים רוחניים, yeah. No more today? No, not today. כל הכלים טעונין טבילה, it said in the Mishnah. All the clothes that they borrowed, you had to tovel first. Why? אמר רב אלעזר, Rav Elazar said, אפילו מקופלין ומונחין בקופסא, even if they were folded, they were in the box, and the people who you borrowed from told you that it's טהור and it wasn't used, but still, because some of them you had to, cuz you don't know what the other woman who you took it from maybe she was a נדה when she wore it and it became טמא. So, you had to, so since you don't know, you did for everybody. So, we learned this two days ago. Why why was it repeated? No, that's in the Mishnah. Now the Gemara is explaining on it. Oh, this is Mishnah. The Gemara The Mishnah didn't say, \"even if it's in the closet.\" I said it. I brought it. Right, yeah. Then it says in the משנה, ובנות ישראל יוצאות וחולות בכרמים. Jewish women, the daughters, would go and dance in the vineyards. תנא, and it says in the ברייתא, מי שאין לו אשה, if someone wasn't didn't have a wife, נפנה לשם, he would go there. This is where you would find a wife. ומה הן אומרות, it says, and what did they say? בחור, the Mishnah says, בחור, שא נא עיניך, look! Don't look at beauty. Look at at yichus, look at it. שקר החן והבל היופי. תנו רבנן, and the רבנן said like this.

ארבע משפחות היו, so the four families: יפיפיות שבהן אומרות, the the nice ones, the beautiful ones would say תנו עיניכם ליופי. Look at at beauty, שאין אשה אלא ליופי, because a woman is for beauty. Obviously we have to know that this beauty doesn't mean the simple beauty, it means inner inner and outer. מיוחסות שבהן אומרות, those that were מיוחס, those that had the yichus that came from a special family, they would say תנו עיניכם למשפחה, put your eyes in משפחה. Why? לפי שאין אשה אלא לבנים, a woman is made for children, so you want your children to be the proper yichus. עשירות שבהן אומרות, the rich ones would say, תנו עיניכם לבעלי ממון. Look at the money. בינוניות, מכוערות or the ugly ones, yeah. The ugly ones would say, קחו מקחכם לשם שמים, do it l'shem Shamayim, don't care on the, ובלבד שתעטרונו בזהובים, as long as you you circle me around, in other words, you give me the jewelry, which means b'etzem, there's no such thing as a woman that's מכוער. Ela mai? The Gemara says, בנות בית ישראל יפות הן, אלא שהעניות מנוולתן, it's the the the poverty. Should have money. Yeah. So, he said, if so, I don't have money, so I'm I'm poor, and I'm the ugly, but if you're going to give me things, I'll be nice. But this all has there's a whole biur of the Rebbe on this whole Gemara what it means, each one, all ברוחניות. It's not just stam. In חלק י״ט, חמשה עשר באב, on חמשה עשר באב, in this Gemara, yeah. So the גמרא, ועוד אמרו, ועוד אמרו, said,

אמר רב אלעזר, עתיד הקדוש ברוך הוא לעשות מחול לצדיקים בגן עדן, השם is going to make a dance for tzadikim in Gan Eden. And they dance in a circle. מחול really means a circle. The reason why it's brought here, besides that you want to finish a masechta with something good, but since we said before that they came dancing, the Bnei Yisrael were dancing, like Yerushalayim, Bnei Yisrael dancing במחולות, so they also, the Aibishter is going to make a dance, והוא יושב ביניהם, and He's going to sit in between them, middle of there, וכל אחד ואחד מראה באצבעו, every tzadik is going to be able to show with his finger. This is the Aibishter. שנאמר, it says, ואמר ביום ההוא, that day he will say, הנה אלקינו זה, this is our God, קוינו לו, we hoped for Him, ויושיענו, He's going to help us. זה ה׳ קוינו לו, this is Hashem who we hoped for, נגילה ונשמחה בישועתו, we're going to be happy, and the Aibishter will help us. And interesting here we say twice \"זה\". זה אל... קוינו... הנה אלקינו זה and then זה ה׳ קוינו לו, which is different than this week's parsha by מתן by קריעת ים סוף, they also said, \"זה\". But here it says, זה קלי ואנוהו. Also Rashi says, \"זה\", מראה באצבעו, they were able to show. ראתה ראתה שפחה על הים מה שלא ראה יחזקאל בן בוזי. The שפחה even saw the greatest. Mashiach will come, it'll be a double \"זה\". Because of whatever they saw at מתן by קריעת ים סוף, which was not even 100% like מתן תורה, but whatever they saw, לעתיד לבוא it's going to be more בגילוי. That's \"זה\". \"זה\" is when it's בגילוי, you're able to point with your finger. Double double גילוי or or סובב סובב מלמעלה, סובב מבפנים, and סובב מבחוץ? סובב וממלא, yeah. Why shouldn't we say that at קריעת ים סוף they saw more than מתן תורה? Depends, depends according to the Rambam. What? At קריעת ים סוף they saw less than מתן תורה? Because it's a it's this is a יד, the miracles are five times more by קריעת ים סוף. Yeah, nothing with miracles. They saw the גילוי אלקות, they saw by מתן תורה more. אנכי ה׳ אלקיך, they saw the אייבישטער'ס אנכי. They saw that they even says that by ים סוף they saw איש מלחמה, ה׳ איש מלחמה, and over there they said they saw like an old man, זקן, זקן, yeah, מלא רחמים. Yeah, or מלא רחמים, זקן. So, but בכלל it says by מתן תורה the גילוי, in Tanya it says that מתן תורה was a מעין of לעתיד לבוא. And קריעת ים סוף doesn't say it. In מתן תורה it was מעין of לעתיד לבוא. תחיית המתים. Now what, it depends again, the Rambam says there will be no change in in מנהגו של עולם only with תחיית המתים. And not everyone agrees with the Rambam. That's for sure. The

Rebbe still learns the pshat in the Rambam גופא, the Rambam learns learns pshat in Rambam that there were two תקופות in in ימות המשיח there'll be two תקופות. There'll be a beginning and a and even that, when the Rambam, the Rambam writes in one of his letters, in Iggeret Techiyat HaMetim, I think in Iggeret Techiyat HaMetim, he writes: מה שכתבתי, what I wrote in my ספר, that when משיח will come there won't be no change מנהגו של עולם, לא על דרך הוודאי כתבתי. I'm not sure. He only wrote in the ספר what's definitely going to be. Definitely they're going to be, like he says, there'll be shalom and no רעב, no מלחמה, and this. It doesn't have to be that there will be a שינוי מעשה בראשית, but it's possible it'll be. So the Rebbe says it probably depends on זכו, לא זכו. If זכו, it'll be a change in in מנהגו של עולם, if לא זכו, not. By the way, it depends, like it says, how long it'll be till תחיית המתים? It says 40 years, but it says doesn't have to be 40 years, if זכו, it'll be faster. So the Rebbe says after all this גלות, and all the צרות we had, we're definitely זכו. There's no question, cuz the word זכו doesn't only mean you're זוכה, זכו means זכות, אויסגעלייטערט. With all the צרות and the גלות and the שמדות and everything, אידן are already אויסגעלייטערט, there's no question about it. So for sure it's going to be, so there'll be all these great גילויים right away. So it's a דרגא of I'm, \"I'm not sure.\" Huh? It's a It's a It's a דרגא, it's a madregah, I'm not, yeah, \"I'm not sure.\" The Rambam says, \"I'm not sure.\" It's just like שלמה המלך says, \"I don't, yeah, I don't know.\" Yeah, לא ידעתי. רדל״א. רדל״א. \"I'm not sure\" is even higher than that. Okay, we're going over to the new masechta. In

Maseches Moed Katan. אגדתא. Turns out the אגדתא, it's not so much the Gemara itself, yeah. This kind goes back to the Mishnah. The Mishnah says: מציינין על הקברות במועד. It speaks, what does Moed Katan talk about? Chol Hamoed, what you're allowed to do Chol Hamoed, and it talks הלכות אבלות. So there it says one of the things you're allowed to, you're allowed to make a ציון, make a sign on a קבר on Chol Hamoed. And the reason we make signs on the קברות, is so a kohen should know that he shouldn't pass by, he shouldn't become tamei. אמר רבי שמעון בן פזי, רבי שמעון בן פזי said, רמז לציון קברות מן התורה, where do we see a remez in the Torah that you have to make a ציון by a קבר? מניין, where do we know it, שנאמר, it says: וראה עצם אדם ובנה אצלו ציון, it says you see a bone, which is means that there is a dead body there, so you made a ציון there. So we see from there that you should make a ציון. But the technical reason is to avoid the tumah by kohanim. אמר ליה רבינא לרב אשי, what was the Ari z"l's motivation to find all the קברים? Did it have anything to do with halacha? No, he didn't find סתם קברים, he only found he only pointed out tzadikim. Tzadikim. Which actually by צדיקים, קברי צדיקים אינם מטמאין. They're not metamei. Yeah, behalacha we don't rely on that. Oh. Good. But there are so many places where you had קברים where you won't know, so you don't know. See, the reason why the חכמים made that ארץ העמים is tamei, that חוץ לארץ is tamei, because we don't know where there's a kever. And Eretz Yisrael is טהור, הגם in Eretz Yisrael you never know either, but לפועל Eretz Yisrael is tahor. אמר ליה רבינא לרב אשי, Rabina said to רב אשי: You said that where do we see that we have to make a tziyun by by a kever, from the pasuk in יחזקאל. ומיקמי דליתי יחזקאל, מאן אמר? Till יחזקאל came, who said it, how did we know that? So the Gemara tells him back, ולטעמיך, and according to you, הא דאמר רב חסדא, parenthesis, Rav Chisda said: דבר זה מתורת משה רבינו לא למדנו, עד שבא יחזקאל בן בוזי ולמדנו, there's something that in the Torah of Moshe Rabbeinu we don't find it, but Yechezkel teaches it, what is that? כל בן נכר ערל לב וערל בשר לא יבא אל מקדשי, that a Yid what's a mesh umad, or a Yid that doesn't is not gemalt, even if he did it rightfully, למשל if the first two brothers died מחמת מילה, so you don't have to be מהל the third, but the pasuk says that all these cannot come into the Beit HaMikdash. ומיקמי דליתי יחזקאל, מאן אמר? First place we find it is יחזקאל, and before יחזקאל came and said it, who said this? Where do we know this from? אלא גמרא גמירי לה. Till then, they had it in tradition, it wasn't written. ואתא יחזקאל וסמכה אקרא, יחזקאל put it into a pasuk. הכא נמי, the same thing here, גמרא גמירי לה, although we had the kabbalah, we know that you have to make a tziyun by a קבר, ואתא יחזקאל וסמכה אקרא, came יחזקאל and put it into a pasuk. But it's, you know, it's Yechezkel isn't Yechezkel is not the makor. חלילה, אין הנביא רשאי לחדש דבר, you can't, the navi didn't make something, but he just wrote it down. Rav Abahu amar, Rav Abahu says, mehaka, I have another pasuk, another re'iyah that you have to make Hashem put in his mouth. It's a navi, huh? But you can't pasken halacha from navi, from a navi. We went through this. So. Rav Abahu says we know it from this pasuk, it says וטמא טמא יקרא, it says by a מצורע, וטמא טמא יקרא, he should call out, \"tumah!\" So we taytsh like this, not that he should call out, טומאה קריא ליה, the tumah itself should be made is in such a way that should call out ואומרת ליה, and should tell him, prish! Stay away! So how do you have the tumah calling it? If by the tumah there's something put there as a siman, which notifies as if the tumah is talking. וכן אמר רב עוזיאל בר בריה דרב עוזיאל, רב עוזיאל, the grandson of Rav Uziel, said, בר בריה דרב עוזיאל רבה, רב עוזיאל junior, the great the grandson of Rav Uziel senior, said the same peshat: טומאה קריא ליה ואומרת ליה פריש, that the pasuk means to say that the tumah calls to him, the tumah calls out to him and says, \"Stay away, this is tamei!\" And how does that happen? If you make a tziyun, if you make a siman there. פרעגט די גמרא: והאי להא הוא דאתא? This pasuk, you're telling me, comes to teach us this din? It seems like he's saying something, why does he have to say it, it's saying the same thing twice, as if there's he has a hergesh for that, there's a tumah there even without a tziyun. No, he's saying that you have to have a tziyun there, both said it. They're both just Yeah, but he said that he said, and he also said it. Rav Uziel lived earlier. So we said, and the Gemara asks, does this pasuk come to teach you this din? האי מיבעי ליה, look at the תניא, don't we need it for what the beraita says? The ברייתא טייטש'ס וטמא טמא יקרא, he should call out טמא, צריך להודיע צערו לרבים. A person who is tamei should announce that he's tamei. That's וטמא טמא יקרא, announce that you're tamei. Why? ורבים יבקשו עליו רחמים, people know your problem, so then people will daven for you, not so that people should stay away, people should daven for you. And wear a sign? Huh? Aren't they supposed to wear a sign? כל דרך like wearing a sign, you don't have to wear a sign, but you have to notify people. And the Gemara actually continues: וכן מי שאירע בו דבר, this is in parentheses, צריך להודיע לרבים ורבים יבקשו עליו רחמים, if someone gets sick, tell people so people will daven for you. But this is what the pasuk says, so how do we darshen from this pasuk that you have to make a tziyun? Because bichlal we know that from one pasuk you cannot darshen more than one derashah. So the Gemara answers You hear Mendy Felig Yeah? you hear he's not feeling well? I just, I heard, yeah. Yeah, he had a procedure, he had a procedure. Huh? Is he not feeling well? He had a little procedure. Did you know about it? Yes, he had a procedure. Who? They call it a procedure. Mendy Felig. I found out a week ago, but it's already, then when I found out it was two weeks already. Why, it's not a procedure? That's all it was, it was a procedure. Reb Zalman told me Yeah, yeah. It's a procedure. When did he have a procedure? He was hurt from a fall. I don't know, he told yesterday. It was a few weeks A few weeks ago? Maybe he called it a procedure. It's, what's it called, prostate?

Prostate. Urinary. No, the procedure was when you put something in, a dye, and you test the arteries, angiogram, no, an angioplasty. Angiogram. Angioplasty. That's in the heart. Not angioplasty, angiogram. It was in the heart? No, not arteries, the urinary. Kidney. Kidney, but they put, tested something. It's not like they did something, they put in a test, and they saw what was there. Oh, they did tests, basically. Yeah, but the test is invasive. And what was there? And they found that they had to draw out the urine, whatever. Okay. So, it was successful. Yeah. No, he's, you know, yeah. That was a question on Jonathan Sacks the other night. Who was told that story the other day? That he didn't tell, twice he, yeah, and nobody knew. And there was a Gemara Jonathan Sacks, the rabbi of England? Yeah. Is he all right? Oh, he's fine, yeah. Now he's fine. Now he's fine. I saw him yesterday. I saw him, when did I see him? I saw him yesterday, yeah. Who are you talking about? Mendy. I knocked on Mendy's door on Shabbos, but nobody answered. I went, I saw him yesterday. Yesterday? Oh, yesterday. Well, he's feeling better. Yeah, he looked so good. I didn't see him yesterday, a few days ago, two days ago, anyway.

Anyway, so the Gemara says: אם כן, if it only teaches us that you have to notify people so they should daven for you, ליכתוב: וטמא יקרא! He should call and tell everybody he's tamei. מאי וטמא טמא? should say stay away. That means that we have to make a tziyun. אביי אמר מהכא, אביי says from this pasuk, very simple pasuk: ולפני עור לא תתן מכשול. Don't put a stumbling block in front of a blind person. Don't do something that somebody might stumble. Don't make a kever and the kohen would not know. If you don't make a siman, the kohen won't know, he will become tamei, so you should be careful. Rav Pappa אמר, Rav Pappa is from a different pasuk. The pasuk is ואמר סלו סלו פנו דרך, this is the haftara of Yom Kippur. Pave the ways, straighten out the way, make a way, make a way for people to be able to walk. But if there's a קבר there, people don't know if they can walk or not. And Rabbi Chanina אמר, he says the second half of the pasuk: הרימו מכשול מדרך עמי. Pasuk says take away a stumbling block from the derech of my nations, take away the stumbling block. How is this before days that that cemeteries that people could be buried still anywhere? Yeah, not they had cemeteries, too, but people could be buried anywhere. In a cemetery, people would know. If it's a cemetery, it's like less Right, but people would be on the way also. Yeah. Rav Yehoshua berai d'Rav Idi אמר, Rav Yehoshua berai d'Rav Idi says from a different pasuk. Pasuk says והודעת להם את הדרך ילכו בה, should notify to the Yidden the way they should go, ואת המעשה אשר יעשון, what they should do. So normally we mean the derech means a derech in avodah, in Torah. Here taytsh't pashut the derech. Tell them the right the way they should go. Make it make it clear that they can walk through the street, that they could go through this area.

Mar Zutra, Mar Zutra says from another pasuk: והזרתם את בני ישראל מטומאתם, we should warn the Yidden from the tumah, make make sure to warn them they shouldn't become tamei. Rav Ashi אמר, it's from a different pasuk. It says ושמרתם את משמרתי, you should watch my watching, עשו משמרת למשמרתי. Terumah is called משמרת. Make something that will protect the terumah shouldn't become tamei. And that is by making a tziyun. Ravina אמר, Ravina says a different pasuk. It says ושם דרך אראנו בישע אלקים. I will make a way, and then that would help the Eibishter, the Eibishter will help us, whatever it is. But it says ושם דרך, you got to make a way. And the Gemara says אמר רבי יהושע בן לוי, רבי יהושע בן לוי said a different peshat in this pasuk: כל השם אורחותיו, somebody who evaluates his ma'asim, in other words he always thinks before he does something, should I do it, should I not, and that's the word the pasuk says v'sham, but he darshens as v'sham. זוכה ורואה בישועתו של הקדוש ברוך הוא, will see the yeshuah of השם, שנאמר ושם דרך אראנו בישע אלקים, אל תקרי ושם אלא ושם. V'sham means lashon evaluation. Yeah. רבי ינאי הוה ליה ההוא תלמידא, רבי ינאי had a תלמיד, דכל יומא הוה מקשי ליה, every day when he taught the shiur he would ask him questions. ובשבתא דריגלא, the Shabbos of Yom Tov, when a lot of people came, לא הוה מקשי ליה, he wouldn't ask him. קרא עליה, no, he said he called on him ושם דרך אראנו בישע אלקים. This is a person who's evaluating, he's figuring out his ways, when to ask, when not to ask. Rashi says what was the reason? Because if maybe he wouldn't know what to answer Embarrassing. and it would embarrass him. See, it doesn't say maybe shouldn't waste his time, because he's teaching such a big crowd, and if people start with questions, how much you can't accomplish too much. But Rashi says different, Rashi says הוא מכסיף, he would get embarrassed. So what, Rabbi Yanai couldn't answer his talmid's questions? You never know. Yeah. He was very great, but the talmid's questions were very great, too. Very good, obviously. Very good questions. Says שאלת חכם חצי תשובה. I don't have to worry about that. My questions are not The sheilah of a chacham is half an answer. So their questions was good were very strong.

Why do we have to daven for somebody for for tumah? What sickness is it that that's Cure him, that's what, to say no, you should cure him. It's a tumah that comes from sickness, from tzaraat. Oh, it's a tumah that comes from sickness, okay. Yeah, it comes from tzaraat. Well, the mishnayos's, like later, get into that more. Right. You can't daven. How many in here? So it doesn't go on tumah not from sickness, tumah It doesn't go on No, if a person's tamei, he goes to mikveh. Right. Nothing to daven. Right, exactly. יתגדל ויתקדש שמיה רבא. אמן. בעלמא די ברא כרעותיה וימליך מלכותיה ויצמח פורקניה ויקרב משיחיה. אמן. בחייכון וביומיכון ובחיי דכל בית ישראל, בעגלא ובזמן קריב, ואמרו אמן.