we're holding here in the middle. We learned yesterday, the last thing we learned is that by the בית המקדש, when they had חנוכת בית המקדש, they celebrated seven days before Sukkos for a whole week, and then they had the week of Sukkos. One of the days during the week is Yom Kippur, and they ate on Yom Kippur, which seems to be they were מחלל יום כיפור. But the Gemara said a בת קול came out and said that they'll get עולם הבא, the Aibershter forgave them. But what was their דרש לכתחילה? So the Gemara said their דרש was, they looked at the Mishkan and they said the Mishkan, when they did חנוכת המשכן, they also were מחלל שבת. They brought korbanot on Shabbos, the korbanot of the נשיאים. So they made a cheshbon: מה דהא the Mishkan, which is Mishkan is less than the בית המקדש, it's not forever, it's only a temporary thing, and it was the korban was from, it was private people, the נשיאים had to bring their own, and Shabbos, no, farkert, there it's private people, and Shabbos is איסור כרת, it's דוחה שבת. Here we're talking about Yom Kippur, there Shabbos is סקילה, here it's only איסור כרת, and here it's בית המקדש, peshita you're allowed. Okay,

that's what the Gemara Why'd they have to eat? They bring korbanot, but they don't have to eat. The Gemara asked, and the Gemara answered אין שמחה בלא אכילה ושתיה. There's no simcha without eating and drinking. Yeah. Yetst, fregt the Gemara, ומשכן דדחי שבת מנלן? How do we know that in the time of the חנוכת המשכן, they takke brought korbanot on Shabbos, they were דוחה שבת? Where do we know it? Well, there was 12 נשיאים. 12 נשיאים. So אילימא you would think because מדכתיב it says ויהי ביום הראשון, ביום השביעי. It says the first day, then the seventh day. The first day happened to be Sunday. That year Rosh Chodesh Nisan was Sunday, so the seventh day was Shabbos. And the seventh day it says Ephraim, שבט Ephraim brought on the seventh day. So they brought korbanot on Shabbos. Can't say that! How do you know that's what it means? דילמא ז' הקרבנות? Maybe it means the seventh day of the korbanot, but they skipped a day? Maybe they brought it Sunday, Monday, Tuesday, Wednesday, Thursday, Friday, Shabbos not, and Sunday was the seventh day of the korbanot? How do you know it means the seventh day of the week, that they brought on Shabbos? אמר רב נחמן בר יצחק, Rav Nachman bar Yitzchak said, אמר קרא because the pasuk says ביום עשתי עשר יום. On the eleventh day it says the day which was the eleventh day. Why have to have the word יום twice? So we answer, מה יום כולו רצוף, אף עשתי עשר כולם רצופים. Just like a day goes straight, there's no skipping in the middle, of no time skips in the middle, so too when it says eleventh day, it was eleventh day, not just the eleventh day of korbanot, it was actually the eleventh day straight. So the Gemara says no, דילמא ימים הראוים? Maybe it means seventh day straight of those that you're allowed to bring a korban? Also straight! So the Gemara says, okay, כתיב קרא אחרינא, there's another pasuk it says ביום שנים עשר יום. On the twelfth day it says also twice the word יום. So here we דרש'ן, מה יום כולו רצוף, so just like the day is all steady, אף י\"ב יום כולם רצופים, all 12 days are רצופים. So the Gemara says maybe דילמא הכא נמי בימים הראוים? Maybe here also it means the twelfth day means the twelfth day when you could bring a korban? So the Gemara answers, אם כן, תרי קראי למה לי? Why does we have to, we have a limud in two pesukim. One place it says ביום עשתי עשר יום, then it says ביום שנים עשר יום. So it comes out, one comes to teach you, teach you this idea that it was takke days in a row, and one of the days was the seventh day which was Shabbos, so we know from there that they were מחלל שבת then for the sake of חנוכת המזבח, חנוכת המשכן. So that's why they were מחלל יום כיפור here. It says to have to to have it in two two different whatever sentences, that that is means it's doubly reinforcing the fact that it's consecutive days? That's That's the point there? Yes. That's twice the same thing. So like this, consecutive could be consecutive of korbanot. There's no day of korbanot that you could bring a korban skipped, but the fact that it says another limud, it means consecutive mamash. Right, that's what it could be. So one is consecutive for the One you No, they're all consecutive bepoal, after we find out, you'll mean, but you could have thought, had it just said one, you would have thought consecutive of days of korbanot. That's why it has to have a second time. That's why. But it's not a reinforcement, it's it's two different things it's. No, no, so now it tells you the peshat in the first one also, that the first doesn't mean consecutive in korbanot, consecutive in days. Why couldn't this just But we find it out cuz it's all same 12 days. Why couldn't it be the reverse logic? That it's really just reinforcing that it's consecutive without Shabbos? Cuz you don't need to reinforce what you know. You don't? Here we need to say tell you something that we wouldn't have known. We would have thought it means like that because of Shabbos, so it tells you no, that it means takeh 12th day, the 12, 12th mamash in a row. So what's the musaf offering by Shabbos? Excuse me for an ignorant question, but קרבן תמיד, and then So this was extra. This was This was extra, korban of נשיאים. Which was not commanded. Well, bepoal they asked for it and the Eibershter agreed, yeah. Okay, so So that's what they say, the Oibershter agreed over there, so probably he'll agree here too. פרעגט די גמרא, ומקדש דדחי יום כיפור מנלן? How do we know that they took a eight day Yom Kippur by the בית המקדש, where does it say that they took a Yom Kippur? אילימא if you'll say מדכתיב, since it says ארבעה עשר יום, it says they celebrate 14 days, so seven days before Sukkot and seven days of Sukkot. So seven days before Sukkot includes Yom Kippur, but in that case, דלמא ימים הראויין? Maybe it means I think they celebrate the seven days of seven days where you're able to eat. That means maybe they started not seven days before Sukkot, maybe they started a day before and Yom Kippur they skipped, and it's seven days which are fit to eat. So the Gemara answers, גמר יום יום מהתם, since over there it says יום and that we learned out that it means רצופים, consecutive, so here also we learn out that it means consecutive. Yeah, but now it goes not on the korbanot, it goes on the eating, so that doesn't that's not a problem. They're not learning two things out of from one No, but the פסוק יום says the same thing. says the same thing, but it just happens to be So here it happens to be korbanot, here it happens to be food. I mean, two different ones. One is on the No, by the נשיאים, in the משכן it was korbanot, here it was food, but the פועל, the לשון יום, is learned from here, from there. Then it said, יצתה בת קול ואמרה להם: כולכם מזומנין לחיי העולם הבא.

A bat kol came out and said that you're going to get to olam haba, that means the Oibershter forgave you for this aveirah. Then the Gemara says, ומנלן ד So for that So for that year there was no mitzvah to eat on the ninth of uh Tishrei? They ate anyway because it was part of the celebration. Right. Then the Gemara asks, ומנלן דאכול? Where do we tack an O? Why did why did they ever have this If they were doing it they were doing a good thing lechatchilah? So, I explained yesterday that they didn't they weren't sure that you could have אכילה ושתיה because the Gemara asks, we learned yesterday, maybe they should just have been according to the kal vachomer just for korbanot. So So, but I'm saying that why does it say that you forget Oh, they forgave means that he told them that it was a good idea, no. The לשון is forgave, means where do we see that? So, the Gemara said, דתני תכליפא, we learned It says there, ביום השמיני שילח את העם, on the eighth day, which means שמיני עצרת, he sent the people home. ויברכו את המלך, and they blessed the מלך, וילכו לאהליהם, they went to their tents, שמחים וטובי לב, happy and with a good heart, על כל הטובה אשר עשה ה' לדוד עבדו ולישראל עמו, for all the great the good things ה' did to דוד and to the Yidden. So, the Gemara דרש's each word of the פסוק. So, it says they went to their לאהליהם, to their tent. What's so good about going to the tent? Going means going home. So, going home means שהלכו ומצאו נשותיהן בטהרה. Right. They all came home and all their wives were טהור. Then it says שמחים, they were happy, שנהנו מזיו השכינה. Where the greatest happiness is הנאה from זיו השכינה. וטובי לב, the good heart, שכל אחד ואחד נתעברה אשתו בבן זכר. Everyone, their wives became pregnant with a with a son. You mean after they came back? When they came back. They all Their wives were טהור. That's what happened. from that night? No, but I mean in other words, the טובי לב is what's going to happen later on? From that night. No, no, no, no. I guess it's from that night, yeah. So what what day was this? What was that Oh, שמיני עצרת. What is it? It says they went home and they went טובי לב. So they So טובי לב means נתעברה. שמחים וטובי לב So שמחים means that they were טהור, and not only were they טהור, the pasuk says that they even were became pregnant for a for a בן זכר. Which day again was it? It was going on what's going to happen that night. Yeah. על כל הטובה all the good, שיצתה בת קול ואמרה להם A בת קול came out and said this is the pasuk that teaches you that the Oibershter said it was a good idea. כולכם מזומנין לחיי העולם הבא, that you're all going to get עולם הבא. Then the Gemara says it says in פסוק לדוד עבדו, they thanked the Oibershter for they were all happy what the Oibershter did to דוד ולישראל עמו, what he did to the Yidden. So פרעגט די גמרא: בשלמא ישראל עמו They were happy now what the Oibershter did to them. Very good. דאחיל להו ההוא עון דיום הכפורים. Now they realize that the Oibershter was מוחל that the Oibershter agreed Yom Kippur they should have eaten, אלא דוד עבדו מאי? What What's David coming to? What What did the Oibershter do here to David? The אויבערשטער בית המקדש, what did he do to David? So the Gemara answers, דאמר

רב יהודה אמר רב, who's in the name of רב, בשעה שביקש שלמה להכניס ארון לבית קדשי הקדשים When שלמה המלך wanted to bring the ארון into the בית המקדש, דבקו שערים זה בזה. The gates got stuck, couldn't get it in. אמר שלמה, so Shlomo said, כ\"ד רננות, we find in the תפלה of Shlomo by the חנוכת המקדש, he said תפלות and he said 24 times the word רינה. In other words, a special תפלה, ולא נענה, it wasn't answered, the doors didn't didn't open. פתח ואמר, he opened, he said, he started and said, שאו שערים ראשיכם. Let the gates open your heads, והנשאו פתחי עולם, let the doors of the world open, ויבא מלך הכבוד, let the Eibershter come in. מי הוא זה מלך הכבוד? השם עזוז וגבור השם גבור מלחמה, the אייבערשטער, ולא נענה. Then he said further, so the next פסוק, שאו שערים ראשיכם ושאו פתחי עולם ויבא מלך הכבוד, מי הוא זה מלך הכבוד השם צבאות הוא מלך הכבוד סלה, ולא נענה. He said the whole piece there and it wasn't answered. כיון שאמר, as soon as he said, השם אלוקים אל תשב פני משיחך, השם אלוקים, do not turn away the face of your of the one that's anointed, זכרה לחסדי דוד עבדך. Remember the chasadim of David, you remember David, and the zechut of David opened, מיד נענה. Right away it was answered, the doors opened. באותה שעה נהפכו פני שונאי דוד כשולי קדירה. David, even after he passed away and after all the way to the Beit HaMikdash, the people there, he had שונאים. People hated him and they claimed that he did an aveirah, this or Bat Sheva, and they used to, it says in the Gemara, they used to tshepe zikh with him, they used to bother him. And here, when they saw that they just mentioned David HaMelech's name and the doors opened, their faces became like the bottom of a pot. וידעו כל ישראל שמחל הקדוש ברוך הוא לדוד על אותו עוון. And everyone knew the Eibershter forgave David for that aveirah. So this is what he said, that the Yidden came home and they were happy for what? For what the Eibershter did to the Yidden and what the Eibershter did to David, that by doing this, the Eibershter made that the world will know that David was fine. Now, when was where was David at this time that this happened? This time, in shamayim. Right, so how was he forgiven for what? I mean, for what teshuvah that he, I mean, he was just forgiven? Not now he was forgiven. He was forgiven much before, but no one knew about it. Oh, nobody knew. Here they boy here they realized And he publicized it. Here Hashem publicized it, yeah, yeah. Like Shlomo Shlomo HaMelech had to No, he didn't say it. Shlomo didn't say he was forgiven. Shlomo mentioned his name, and because he mentioned his name, the Eibershter answered. In other words, his zechut, that means his zechut was so great. Then it became revealed to everybody. It became, oh yeah. Like you said, it became publicized to everybody. Shlomo was what now, 13? Ah? Shlomo was 13 years old now? I can't do the whole math. He became 13 when he When he became as a king he became he was 12 actually, he was. Yeah. So this took the next year he's This wasn't next year. It took a long Took to build the Beit Hamikdash took a long time. They couldn't have just built a little bit of it and then No, no, this was חנוכת המקדש when they finished building everything, everything was ready. Years it took. זאגט די Gemara a מעשה,

רבי יונתן בן עסמיי ורבי יהודה בן גרים, these are two Tannaim, תנו פרשת נדרים בי רשב״י. They were learning the halachot, the dinim of nedarim by Rabbi Shimon bar Yochai. איפטר מיניה באורתא. So at night they said goodbye, they were leaving already, they said goodbye to רבי שמעון בר יוחאי. בצפרא אתו ואפטר מיניה. In the morning they came back and they again said goodbye. אמר להו, he said to them, ולא אפטרתו מינאי באורתא? Didn't you already, zei gezunt, didn't you say goodbye the night before? אמרו ליה, they said to him, למדתנו רבינו, didn't you teach us, תלמיד שנפטר מרבו, if a תלמיד says goodbye to his רבי, ולן באותה העיר, for some reason he didn't leave yet and he still stays in that city, צריך שיפטר ממנו פעם אחרת, he has to go and ask again. כתיב, because it says, ביום השמיני שלח את העם, on the eighth day he sent them. כתיב, the other pasuk says, וביום עשרים ושלשה לחדש השביעי שלח את העם. He sent them away on the 23rd. Now, the eighth day is the 22nd. How is it the 23rd? אלא מכאן, what happened was, התלמיד שנפטר מרבו, here we see, if a תלמיד says goodbye to his רבי ולן באותה העיר, צריך ליפטר ממנו פעם אחרת, you have to say it again. That's what happened. He said goodbye to them on Shmini Atzeret, he didn't go yet, and he went the next day. So it's Simchat Torah. Yeah, ah? You know, Simchat Torah, two days Yom Tov, right? That's This is the Yeah, this is this is the makor. Simchat Torah, that's when they all left. Yeah. But they didn't call it אמר ליה לבריה, But it was But it wasn't a Yom Tov. 23rd, by them there was no 23rd. 24th, 23rd Oh, there was no Right, it was not Yom Tov, but it was Simchat Torah. I mean, by us it was Simchat Torah. They didn't have יום טוב שני של גליות. Yeah, it wasn't, I'm saying. So they were still by the king. It was like a That was in Eretz Yisrael, so they only Well, you know, it was Yerushalayim. I'm saying there is only seven days, they only That time all over was seven days. There was no such thing. Yeah, that's what I'm saying. No. Shmini Atzeret is Shmini Atzeret. Yeah. I'm saying they said goodbye on the 23rd, so they were still there until they were then אמר ליה לבריה, so Rabbi Shimon bar Yochai said to his son, בני אדם הללו אנשים של צורה הן, these two people who just left are special people. זיל לגבייהו דיברכוך, go go to them, let them give you a beracha. אזל, he went, אשכחינהו, he met them, he caught up to them. And he when he came to them, he saw דקא רמו קראי אהדדי, they were asking questions on pesukim, they had a question, a stira between two pesukim.

כתיב, it says פלס מעגל רגליך וכל דרכיך יכנו, means weigh, weigh your your ways that is first thing like this that what you should you what should you weigh, that whatever you do you have to weigh, when it comes to a mitzvah you have to figure out which one is better, in other words should you learn Torah or should you do a mitzvah. כתיב, another pasuk says, אורח חיים פן תפלס, אורח חיים means the way of life which is the Torah, don't weigh it. No, if you do נעו מעגלותיה לא תדע. Then you will not know, that your your steps will not be right, which means in one pasuk he seems seems to be saying that you should not do a mitzvah if you have a choice to learn Torah or do the mitzvah, Torah comes first, and the other pasuk says that mitzvot come first. So, he answered, and they answered, לא קשיא, כאן במצוה שאי אפשר לעשותה על ידי אחרים, כאן במצוה שאפשר לעשותה על ידי אחרים. A mitzvah that someone else could do, then you shouldn't stop learning, the mitzvah will be done anyway. A mitzvah that somebody else can't do, then you gotta stop learning, okay. הדר יתבי וקא בעו, they continued, they stayed and they asked another question, a similar question. One pasuk כתיב it says, יקרה היא מפנינים, it's more precious than pearls, תורה, וכל חפציך לא ישוו בה. All your חפצים, all your needs, nothing compared to the Torah. But what do we darshan? Your needs. אבל חפצי שמים ישוו בה, but if it's the need of Hashem which means if it's mitzvot, yeah, mitzvot are just as good as Torah. כתיב, the other pasuk says, not חפציך, it's said וכל חפצים לא ישוו בה, nothing compares, not even mitzvot. ואפילו חפצי שמים, even holy things, and what was the answer? Same thing, כאן במצוה שאפשר לעשותה על ידי אחרים, כאן במצוה שאי אפשר לעשותה על ידי אחרים. If you could do it through somebody else, then Torah is more important, if not, mitzvah is more important, fine. That's what he overheard them talking. But then the Gemara is getting to the point. אמרו ליה, so they said to him, to the son of רבי שמעון בן יוחאי, מאי בעית הכא? What What What did you come here? What did you come to us now? What do you want? אמר להו, he said, דאמר לי אבא, my father told me, זיל גבייהו דליברכוך. Go to them, they should give you a bracha, so I came to ask you for a bracha. So,

אמרו ליה, they said to him, yeah, they gave him this bracha, יהא רעוא, let it be the will of השם, דתזרע ולא תחצד, you should plow, you should plant and not reap, and not cut. תעיול ולא תפיק, you should bring in merchandise, not sell it. תפיק ולא תעיול, you sell, you shouldn't be able to bring back. ליחרוב ביתך, וליתיב אושפיזך, you should your house should be destroyed, and you should live in your guest house. לבלבל פתורך, your table should become, gantz tsumisht, all mixed up. ולא תחזי שתא חדתא, and you should not see a a whole year, a year, a new year. כי אתא לגבי אבוה, he came back, אמר ליה, לא מבעיא דברוכי לא בירכון, not only they didn't bless me, צעורי צערון, they made me tzaar, they cursed me. אמר ליה, מאי אמרו לך? What did they say to you? אמר ליה, he said, הכי והכי אמרו לי, he told him what they said. אמר ליה, he said to him, הני כולהו בירכתא נינהו, they're all brachot. דתזרע ולא תחצד, what does that mean, you should plant and not cut? תוליד בנים ולא למימות, you should have children, but they shouldn't die. תעיול ולא תפיק, you should bring in and not take out, תעיול כלתא, you should bring in daughters-in-law, ולא לימותו בנך, and your children shouldn't die, דליפקון, and then they're going to leave, in other words, you should bring in and not take out. תפיק ולא תעיול, you should bring in, you should give out and not take in, תפיק בנתך, you should marry, give out your daughters, ולא לימותו גובריהון, and their husbands shouldn't die, ולא ליהדרו לכוותך, they shouldn't come back to you. ליחרוב ביתך וליתיב אושפיזך, your house should be get destroyed, and you should live in your guesthouse, so he said, what does it mean is דהאי עלמא אושפיזא, this whole world is like a guest guesthouse, וההוא עלמא ביתא, that world is house, it means in the grave, that's where your permanent house. כתיב it says, קרבם בתימו לעולם, it's

called קרבם אל קברם, the קבר is בתימו לעולם it's forever. So that's what he said, your house should be destroyed, you know, you shouldn't have a קבר, you should live in a guesthouse, you should live in this world, you should live long. לבלבל פתורך, your house should be this disturbed, בבני ובנתא, children, sons and daughters, you have children by the table, you know what the table looks like, you know, we all know. ולא תחזי שתא חדתא, you shouldn't see a new year, means דלא תמות אנתך, your wife shouldn't die, ולא תינסיב אנתתא אחריתי, and you shouldn't marry somebody else, because when you marry a woman for the first year, שנה ראשונה. He's telling him you shouldn't have another שנה ראשונה, you shouldn't get married in a way that, it shouldn't, your wife shouldn't die, you shouldn't have to get married again. So the Tzemach Tzedek brings this as הערה in in Likutei Torah. In the Torah in the תוכחה, the Alter Rebbe says that everything that in the תוכחה is a ברכה, it's just covered up and we don't understand. So the Tzemach Tzedek writes the הערה, look at the Gemara Moed Katan, he says this Gemara Moed Katan, דף ט. Mir zogn, mir zogn, we're saying Mishnayot after davenen, and then there's a kaddish goes on this also. Cookies? No. No? Ya, yishar koach. Yishar koach. A geshmak, das iz a geshmak.