We're talking about making a ציון on a קבר that you should know that there's a טומאה there, a קבר there, so you shouldn't כהנים shouldn't become טמאים, so you have to make a סימן. So there comes out here that if you do it, you don't make it on the other side, you make it right by the קבר, not too far away. Why? Because by doing that, you're going to lose, you're going to take away parts of ארץ ישראל because you're adding extra space to the place where כהנים won't be able to use, won't be able to walk. And רבי יהודה אומר, רבי יהודה says, עד שיהא שם זקן או תלמיד, that in order to do, even to make a ציון, you have to have somebody who knows exactly the הלכות, לפי שאין הכל בקיאין בדבר. Not everybody knows, so if you have a תלמיד חכם, he's able to do it. And אמר אביי, אביי said, שמע מינה, here we see, צורבא מרבנן דאיכא במתא, תלמיד חכם in a city, כל מילי דמתא עליה רמיא. So the whole, everything of the city lies on his head. In other words, it's all dependent on what he says. Like over here we say, even a קבר, where to make the ציון, you have to ask a תלמיד חכם. Okay. Basically the the מסכת מועד קטן talks all about חול המועד, what you can do on חול המועד, what you can't do on חול המועד. That's why it's called מועד, מועד קטן. מועד is יום טוב, but it's not a real יום טוב, you're allowed to do מלאכות, but it's a small יום טוב, so it's מועד קטן. So there the משנה says, צדין את האישות, you're not allowed to work on יום חול המועד, but you're allowed to capture the אישות. Now, it

doesn't mean wives. He says אישות. אישות, okay, however you ever pronounce it, okay. They captured earlier. We'll see. They capture you. ואת העכברין, and you could capture the mice, משדה האילן ומשדה הלבן כדרכו במועד, that on יום טוב, חול המועד הייסט עס, you can take שדה אילן is a place where trees grow, שדה לבן is a place where תבואה, where grain grows, so you're allowed to catch these animals because the דין is like this, you can't do any work, but to protect what you have, there shouldn't be a דבר האבוד, shouldn't lose, that you're allowed to. So to collect to catch these, פשוט if you don't catch them, then they're going to ruin your field. You're allowed to do it חול המועד and the middle of שמיטה. שמיטה you can't work in the field. That's not called working for the field, that's protecting what you have, it's not making it better. זאגט די גמרא: מאי אישות? אמר רב יהודה, רב יהודה said, בריה שאין לה עינים. It's a creature has no eyes. Now what is that? A bat. A bat? Rats have eyes. A mole. A mole. A bat? A mole is a kind of bat? No, it's not a bat, it's a rodent. Usually they טייטש it as a bat. They טייטש always this, okay. אמר רבא בר ישמעאל, רבא בר ישמעאל said, ואיתימא, some say רב יימר בר שלמיא said, מאי קרא, where do we see this in a פסוק mentioned? It co- it says, כמו שבלול תמס יהלך נפל אשת בל חזו שמש. He wants to prove a פסוק that this אישות, אשת, whatever it's called, doesn't see. The פסוק says here, אשת בל חזו שמש, and this thing doesn't see the sun, it doesn't see. So that's why it really flies around at night only, because at night it's better for it, I guess when there's no light, it It has eyes. It just doesn't see by day. No, no, I don't think so. Bats have eyes. A mole doesn't have eyes. They will have eyes? Have eyes 100%, but the the way the eyes are built, they're blinded by light. They can only see in the dark. It's like an infrared kind of an eye. Only sees in the dark. Oh, I see. But it טאקע says here בל חזו שמש, they don't see. בל חזו שמש, yeah, right. He calls it they don't have eyes, but it's They can't see the light. But they're always underground, so when they come out, the sun blinds their light, and their and their and the skin goes over their eyes, so they're light as if they're blinded. Interesting. Yeah. But it's it says here Is a mole a kind of bat, or moles are different things altogether? No, a mole is a ground animal, an underground animal, like a groundhog. Okay, they always טייטש this as a bat. Always. Okay. That's what it says. We have a we have a pool. If we put on the light What does it say? Citing ירושלמי, אישות is a mole. a mole at night over the pool, you have bats. Without a light, no bats. If, as soon as we put the light on, the bat the bats circle the pool immediately, we've got to run out. Oh, yeah? They have bats where, in in in Monsey? Huh? Oh yeah. Tonight it is pouring. Bat? It's a bat. See? Where, where? It's Monsey? We're in Monsey, yeah, yeah. Doesn't say anything about bats here, though. Oh yeah, looks like it has eyes. Yeah, but that's what it means, that the eyes are not really working properly. בל חזו שמש means they can't see. בל חזו שמש, that's a perfect description of a bat. Yeah, yeah. Right. Moles have eyes. Okay, it said in the משנה:

לא יספדנו קודם הרגל שלשים יום. You shouldn't be מספיד somebody within 30 days before יום טוב. יום טוב. The גמרא asks מאי שנא ל׳ יום? What's the חשבון of 30 days before יום טוב? אמר רב כהנא אמר רב יהודה אמר רב, רב כהנא said in the name of רב יהודה, in the name of רב, מעשה, there's a story, באדם אחד, a person שכינס מעות לעלות לרגל. He saved up a lot of, he had money. He kept on saving so he should have money to go up to ירושלים for יום טוב. ובא ספדן ועמד על פתח ביתו, came a ספדן, a person who was making a הספד, and it was a profession, they used to have professional guys. They used to even hire professional women who would cry and, all kinds of things that they used to by the לויה. And this guy came by the door of his house and as these ספדנים collect money from the people, ונטלתן אשתו, his wife took, ונתנתן לו. She gave him the money that was laying there for עליה לרגל. We're not supposed to, and they hire, Lubavitch doesn't do a, they don't do הספד because you're not supposed to, you know. No, just in case, we're afraid they'll say something not true. They hire someone that's... Yeah, they used to, yeah. Used to hire somebody... No, this ספדן is not crying. That's separate. But this ספדן also, they used to pay him. He's the guy who used to give a speech. So what happened? She gave him the money, ונמנע ולא עלה. So במילא he didn't have enough money to go to ירושלים, and he didn't go. באותה שעה אמרו, so then they said, לא יעורר על מתו ולא יספדנו קודם הרגל ל׳ יום. You shouldn't start feeling about your מת and start being מספיד 30 days because of this reason, cuz you might use up your money before יום טוב and then you won't have money to go עליה לרגל. שמואל אמר, שמואל says a different thing, כדי שאין המת משתכח מן הלב שלשים יום, because the מת is not forgotten in 30 days. And במילא if you're going to do it within 30 days, when it comes to יום טוב it'll still be within the 30 days of when you did the הספד, and it'll still be in your mind, and you will be באבלות, so you'll feel bad on יום טוב. In a הספד or no הספד, a מת is a מת. The הספד reminds you. More than the... Not only that, when the מת is dead, then when you start the הספד it's another 30 days. So every time you do the הספד it's another 30 days. That's what we don't want. מאי בינייהו? What is the difference between the first reason and the second reason להלכה? איכא בינייהו דקא עביד בחינם. What about doing a הספד for free? According to the first reason there's no problem. First reason is because we're afraid you'll give away your money, but if the guy doesn't charge... But according to the second reason makes no difference, because we're afraid it's going to now extend another 30 days. Is that possible today, he shouldn't charge? Possible? For a הספד, yeah. נע איך וויס? For a הספד, yeah, no, not the הספד, the אלע רבנים want to have, זוכים to have כבוד to give a הספד. בכלל not to charge. Hi, for money you can get everything. You can even get people don't charge. It's a ווארט that they were looking for, for the people, even שונאי בצע, so they said in America, for money you can get even שונאי בצע. Even שונאי בצע. You can get anything. Says in the משנה:

אין נושאין נשים במועד, you're not allowed to marry חול המועד. לא בתולות, not a בתולה, ולא אלמנות, ולא מיבמין, and you can't be מייבם. It's also a marriage. The husband dies or has no children, so his brother has to marry her, so you're not allowed to do it on חול המועד. And the reason is... When they find a bride, on יום כיפור, they wouldn't get married on יום כיפור, no? And the reason is: מפני שמחה היא לו, because it's a שמחה to get married. אבל מחזיר גרושתו, but to take back a woman that you had married before and you divorced her, that's not, there is so שמחה, you're allowed. פרעגט די גמרא: you don't understand. וכי שמחה היא לו מאי הוה? You say you can't do it on חול המועד because it's a שמחה. אדרבה! That's the best time, חול המועד! What's the problem? אמר רב יהודה אמר שמואל, רב יהודה in the name of שמואל, וכן אמר רבי אלעזר, and רבי אלעזר said it, ואמר רב אושעיא, and אושעיא said, ואמרי לה רבי אלעזר אמר רב חנינא: לפי שאין מערבין שמחה בשמחה, cuz you can't mix two שמחות. But the גמרא will bring it later. The גמרא brings a פסוק, that's another פסוק. But to follow, this is not, this is from a סברא. But where do we know this דין that אין מערבין שמחה בשמחה? We learn that out from יעקב. That when he said he married, he wanted to marry רחל, בפועל he married לאה, then he says, 'Give me רחל also.' So he said, 'Wait the week, and then I'll give you.' Why wait the week? So the reason is, says the ירושלמי, because in the middle the seven days is the שמחה of the first, you can't mix the two שמחות, אין מערבין שמחה בשמחה. So from that, ירושלמי says we learn out אין מערבין שמחה בשמחה. So the רבי has a טאקע קושיא: אין למידין מלפני מתן תורה. אין? למידין, you can't learn a הלכה from before מתן תורה, the גמרא says. This is written something before מתן תורה. And the answer is, a very logical סברא. This whole דין of אין למידין מלפני מתן תורה is when you're learning a הלכה. What we're learning here is not a הלכה. The גמרא says that a גילוי מילתא to learn out something that it's just telling you a nature. What's the סברא whether you should be מערב שמחה בשמחה, you can mix or not? The סברא is very simple: will one take away one from another or not? You have two, maybe אדרבה, sometimes you have two שמחות and each one is stronger. So it's a שאלה, what is the תכונת הנפש? So to learn out a תכונת הנפש from before מתן תורה is no problem, you can learn, because the תכונת הנפש is the same. If it's just a הלכה to learn out, we can't. So the גמרא says it לגבי other places, we learn out something from מתן ת- from from תנ״ך, in other words you can't learn from תנ״ך, גמרא says we're not learning we're learning out a גילוי מילתא. So that's why you can learn out here also. But לפועל the reason it says so far why you can't marry on חול המועד is because אין מערבין שמחה בשמחה.

רבה בר רב הונא אמר מפני שמניח שמחת הרגל ועוסק בשמחת אשתו. Because if you're going to get married, you're going to get involved with the שמחה of your wife and you'll forget about the יום טוב. You know, but it's not because the שמחה contradicts. See, the first פשט is two שמחות even if you stick with the יום טוב, it won't be so good. Here פשוט we're afraid you're going to forget about the יום טוב, you're going to all together. אמר ליה אביי לרב יוסף, אביי said to רב יוסף, הא דרבה בר רב הונא, this is what רבה בר רב הונא said, דרב הוא. רב said it already. דאמר רב דניאל בר קטינא אמר רב, אמר רב דניאל בר קטינא in the name of רב: מנין שאין נושאין נשים במועד? How do you know you can't marry women, wives, wives on חול המועד? שנאמר it says, ושמחת בחגך. בחגך ולא באשתך. There is a פסוק: you should have שמחה with your with יום טוב and not with your wife. So it means it's so the תורה is like a לימוד that you should not get married. ועולא אמר, עולא says a different reason, מפני הטורח. Because if you get married, it's a גאנצע bother, and if you're going to do it on חול המועד, you'll be very טרוד and מטריח yourself on חול המועד. חול המועד you should rest, you should relax. רב יצחק נפחא אמר, he says מפני ביטול פריה ורביה. Because it'll hold back from having children. Why? פארקערט. Because since you know you could do it חול המועד, everyone is going to leave the חתונה for חול המועד, save money. חול המועד you have to have meals anyway. So why make a חתונה and this, leave it. So people will leave it for six months late, so ממילא they won't get married till then. So it's a it's a reverse psychology. Reverse psychology. Telling you don't get married because it'll take away. Just like it

says you shouldn't, why shouldn't you take a haircut on חול המועד? No no, the גמרא says you can't take a haircut on חול המועד. Why? So in order that you should look nice for יום טוב. But פארקערט, you should look nice, so you should be able to take a haircut. Because if you're going to know you can take a haircut on חול המועד, so you're not going to take a haircut before יום טוב, you're going to leave it for חול המועד. So we tell you you can't do חול המועד, so you'll have to take it before יום טוב. It's a reverse psychology, it goes backwards. Here the גמרא says a different reason where we know אין מערבין שמחה בשמחה. דאין מערבין שמחה בשמחה מנלן? The גמרא, where טאקע do we know this כלל that you can't mix two שמחות? So here the גמרא brings from a different place. דכתיב it says by חנוכת בית המקדש it says, דף ט. ויעש שלמה בעת ההיא את החג, שלמה המלך made the יום טוב of סוכות, וכל ישראל עמו, all the יידן, קהל גדול מלבוא חמת עד נחל מצרים, such a crowd was there from one end to another. לפני ה׳ אלקינו, and the celebration they had was שבעת ימים ושבעת ימים. Seven days of of first of of חנוכת בית המקדש, and then right away came seven days of סוכות, ארבעה עשר יום, so altogether was 14 days. ואי איתא דמערבין שמחה בשמחה, if you could mix the two, איבעי ליה למינתר עד דחג. Why did he start חנוכת המזבח seven days before סוכות? Could have waited for סוכות, ומעביד שבעה להכא ולהכא, and the seven would be a celebration of יום טוב anyway and this would already go for this. It's a ראיה that you can't mix the two. פרעגט די גמרא: what's the ראיה? ודילמא מינתר לא נטרינן. If you have a שמחה that you have to have, we don't push it off, we don't wait till יום טוב. אבל היכא דאיתרמי עבדינן. Here also, they were ready to celebrate seven days before, so we say you don't wait. But if it happens to come out that there is a certain שמחה that happens to be on יום טוב, maybe you could do it, how do you know you can't? So the גמרא says, איבעי ליה לשייורי פורתא. Here also, the reason it was ready then, we said it was ready seven days before because they finished. They could have not finished, could have left a little bit of and finish it a day before סוכות and they would do it together if you could if it happens They could have made it come out together. So the גמרא says, שיורי בבנין הבית לא משיירינן. If you're able to finish, you don't you don't push off, you don't leave the finishing of the בית המקדש ship. Saying well, let's wait, that way they would have been ready and stop and you don't do that. Okay, גמרא: איבעי ליה לשייורי באמה כליא עורב. Okay, the building they could have, but they could have left over the top, you know on top of the בית המקדש we learned in הלכות בית הבחירה, they had like a little points, it's like a fence that was very thin and very sharp, so the birds shouldn't sit on it. So that they could have left off and they wouldn't have been finished. It's not part of the בנין. So the גמרא says no, אמה כליא עורב נמי צורך בנין הבית, it's also part of the בנין, ממילא you couldn't. That is called כליא עורב to to chase To wave the עורבים, to chase away, they shouldn't sit on it. So we're back to the שאלה: so ממילא we Didn't hear about animal rights in those days, right? No, they wouldn't sit on it. Afraid, too. Huh? have it today, though. In certain places they have this sharp things. Yeah, but they have it, but they don't know about it. They come, it's a it's a טומאה, you know, עוף can make a טומאה there, yeah, yeah, yeah, yeah, yeah. Why? There's somebody in Borough Park had a had a has such a spikes spikes on the street. And a religious fellow says, and they came demonstrating on this. זיי האבן געראטעוועט די פייגעלעך. הכלל, but the bottom line is, so here they finished before, so we're back to the קשיא. Maybe because they finished before, they made it right away, but had they finished close to יום טוב, they could have done it. The קשיא was why didn't they do it together with יום טוב? Because they finished before, so they had to do the celebration right away. What's the ראיה that not? אלא the ראיה is like this: מידי דיתר ליה קרא. There's an extra words in the פסוק, it's a פשוט a לימוד. מכדי כתיב it says י״ד יום, it says they celebrated 14 days. ז׳ ימים וז׳ ימים למה לי? Why did they have to say seven and seven, which is 14? Right. Say 14! שמע מינה, that shows you, הני לחוד והני לחוד, that you have to make it separate. ודווקא they had to make seven and seven, they couldn't make the seven, teach you that they couldn't make it together on יום טוב, the the celebration of the בית המקדש. But the first was, but the first seven was during יום כיפור, they they celebrated It shows אף על פי אף על פי it was יום כיפור in the middle, they still couldn't do it. They couldn't do it. No, they could, they did it right away because they couldn't wait, but they wouldn't, even if it would come out together, they wouldn't have done it. They ate on יום כיפור, they The גמרא, the גמרא goes here, the גמרא goes into it. אמר רב פנחס, אמר רבי יוחנן, רב פנחס said, and then רבי יוחנן: אותה שנה לא עשו ישראל יום הכיפורים. That year, the אידן did not keep יום כיפור. והיו, and they ate, פשוט. It says they ate for seven days, including יום כיפור. והיו דואגים, and they were worried. They said: שמא נתחייבו שונאיהם של ישראל כליה, maybe the אידן deserve punishment from the אייבערשטער for eating on יום כיפור. יצתה בת קול ואמרה להם, came out a voice from Heaven and said: כולכם מזומנים לחיי העולם הבא, you're all getting עולם הבא, don't worry, you didn't do anything wrong. But the question is: מאי דרוש? How did they eat יום כיפור? What did they דרשן to allow them to eat יום כיפור? Is there any כח because the whole the whole everybody did it? Everybody didn't keep יום כיפור. So therefore what? So therefore they're פטור? As opposed to just individuals? I don't know, that's why I'm asking, was there any kind of כח? If a lot of people do an עבירה, then it becomes okay? Like here the whole big ציבור and So therefore it becomes okay? They don't get punished for that or Don't get punished? No, it's like you're in a daze, you know. No, no, they get punished, yeah, sure they get punished. It's a different punishment. Why did they have it in Kippur, though? They had a נביא tell them to eat. Wait, so it's The נביא had The נביא didn't say that he got נבואה ממעלה. That's what comes out in this גמרא. Other places it says like that, that שלמה המלך was like a נביא and he said you're allowed to, but this גמרא holds that it wasn't בדרך נבואה. It was פשוט they had a דרש from a פסוק. And the גמרא asks: מאי דרוש? What did they דרשן? שלמה המלך had a דרש. שלמה המלך had a דרש? Yeah, שלמה המלך, maybe the סנהדרין, I don't know, all together. אמרו, they said: קל וחומר. מה משכן שאין קדושתו קדושת עולם, look at the משכן, which when they built the משכן, it wasn't forever. It was only a temporary thing. And you want to show that in the משכן they were, when they made חנוכת המשכן, they were מחלל שבת. Why? Because the first 12 days they

brought קרבנות, not the regular קרבנות ציבור, קרבנות יחיד, each נשיא. One of the seven days, one of the 12 days was שבת, and they brought it! So here we see that the משכן, which is not forever, and קרבן יחיד, it was a קרבן יחיד, דחה שבת, it was דוחה שבת, the איסור סקילה, איסור סקילה, שבת is a איסור סקילה, בית המקדש, here we're talking about the same thing, the חנוכה of the בית המקדש, which is קדושתו קדושת עולם, it's a קדושה forever, and we're talking about a קרבן ציבור, that would, something that the ציבור will do, and יום כיפור עונש כרת, יום כיפור is not סקילה, יום כיפור is only כרת, לא כל שכן, אודאי we could do it! So now the גמרא asks: אלא אמאי היו דואגים? So why were they worried? They had a דרש, they brought all kinds of קרבנות, why were they worried? The גמרא answers: התם לצורך גבוה, הכא לצורך הדיוט. The difference was there, what did they do in the בית המקדש to מחלל שבת? In the משכן, they brought קרבנות to the אייבערשטער. What did they do here to מחלל יום כיפור? They ate! Yeah, they ate for themselves! So it's a big difference. Huh? That's what he said, this is לצורך גבוה, that's for the אייבערשטער, and this is for them. Somebody else ate. So the גמרא So the גמרא says like, ואי סלקא דעתך, so why did they do it? הכי נמי, נעביד let's do it the same way. נעביד, מיכל לא ניכול ולא נישתי. Let's take bring the קרבן, let's take, not keep יום כיפור, in which way? In קרבנות! But not to eat! We said that the whole לימוד didn't fit for eating! So why did they eat? So the

גמרא says: אין שמחה בלא אכילה ושתיה. There's no שמחה without eating! Why? No, so לכאורה it should fit into the דרש again. If you're able to And the only way you could do it is by eating, so you're allowed to eat. What he's saying is it's the only way you could do it, because if you want to have a שמחה, so אין שמחה. The דרש, the the לימוד from the משכן is that you The שמחה was not עלידי אכילה. It was to the קרבן of the But we've learned not the general rule, that just like over there you're allowed to do everything against שבת, because it's the חנוכה, here you are allowed to do everything against for the חנוכה. Yeah, so you can limit it like that, but you could say not. In other words, because that, that's why it's not so clear. That's why they did it, but they were worried. So it was clear not, not a לימוד, don't do it. If it's a clear לימוד, don't get worried. That's what the גמרא answered, but it's אכילה ושתיה. I think that there's another פשט, also. If, if they felt that this is part of the דרש that you're allowed to eat, so why were they worried? There's a ווארט from the אלטע רבי. The אלטע רבי said, אז those מצוות שהגוף נהנה, you don't have to be מהדר. People think שבת is a מצוה to eat. אה, דארף מען עסן, אזוי. Even though it's a מצוה, so הידור מצוה is a געוואלדיגע זאך, but if it's a מצוה שהגוף נהנה, why? פשוט אזאך, because you never know why you're מהדר. Are you מהדר because it's the מצוה, or are you מהדר because of עילת? Of course, some people say, on שבת, if you have a גשמאקע You're supposed to talk about Yeah, but it's you're supposed to, your גוף is supposed to be נהנה. Why? Because the אייבערשטער said so. A ביסל קען זיך אריינמישן, א ביסל, מער ווי א ביסל. Also weil, אה? We even ask Google. Yeah, the kugels, a בעסערע kugel, because it's גשמאק. איך טו דאס אודאי. Some people, they eat, and they say, \"לכבוד שבת קודש.\" אבער בשעת מעשה, ער טראכט, \"אוי, איז דאס גשמאקע טשאָלנט! ברוך השם, די בויך איז פול, ס'איז לכבוד\" So yeah. So ממילא, that's what they were afraid of. They ate, טאקע, because they were allowed to eat, because it was חנוכת בית המקדש, לשם שמים, אבער, they were worried after אז ס'איז אריינגעמישט עפעס א ביסל יצר הרע, also. So that's what they were So they had to do it, because the לימוד, I'm learning the פשט, the the לימוד, no, I'm saying this. No, I'm saying that, so. So the דאגה shows that the the the כוונה was לשם שמים. Yeah, and maybe that's why it's talk a good. That's why they talk about praise, because the דאגה shows that it was The fact that they were worried shows Yeah, the גמרא with the פשט, because if they were worried, a סימן that they really meant that they were ערליכע יידן, and they really want it. אבער, they, in their in their מדרגה, they were worried thinking maybe it's not, because it's אכילה ושתיה. Even though אכילה ושתיה, if it's לשם שמים, it's ממש like a קרבן. That's why they It's a קרבן, זה השולחן אשר לפני ה', the מזבח is it's like a מזבח. So it's a קרבן. And it says all the עבודת הקרבנות is and the all these things. So why were they worried, אכילה ושתיה? Because אפשר, it is not a קרבן. For the מעשה, it's it's מעשה is It's talk a question, there's a שמחה.

That's why the whole story with the בעל שם טוב, that there was this guy that was eating on שבת and the בעל שם טוב showed his תלמידים, \"Look. Close your eyes and look.\" He was sitting, a ייד, a שטריימל, and he was eating meat. And they, he told them, \"Close your eyes.\" They closed their eyes, and they saw an ox in a שטריימל. Because he was eating meat from an ox, and since he was eating it, אזוי נישט אזוי, is he like an ox. Like an ox in a שטריימל. So this, I think that's the פשט here. Wash away. Ah? Wash away, they did not do full cleaning by מים אחרונים. נאָך, כ'ווייס נישט אזוי.