מ'האלט דא. After the story for the Rashbi's son that he asked a berachah from the two Tannaim, Rabbi' Yonatan ben Amasha Asmai and Yehudah ben Gerim, and they actually sounded like they cursed him. And when he came to his father and told him the curses, he טייטשט, he said, \"This is really berachot.\" So here's another story similar to that. Here, it's wait, I'll tell you, in middle of סימן it's all one סימן ג׳, but it's all the way in the middle here. Okay, it says like ר' שמעון בר ר' שמעון בן חלפתא איפטר מיניה דרב. He said goodbye to Rav. He was going away. אמר ליה לבריה, he said to his son, זיל לגביה דליברכך, go to him and he'll bless you. אמר ליה, so he gave him a berachah. What was the berachah? יהא רעוא, which means יהי רצון, let it be the will of השם, דלא תבייש ולא תתבייש. You shouldn't embarrass anybody, and you shouldn't be embarrassed. כי אתא לגבי אבוה, he came to his father, אמר ליה, he said, מאי אמר לך? What did he tell you? אמר ליה, he said, מילתא בעלמא הוא דאמר לי. He didn't give me such a big berachah, he said, \"Shouldn't be embarrassed.\" It's nothing, it's a stam a stam a vort. Nothing nothing special here. Yeah. אמר ליה, so he said, \"azoy? ברכך בברכתא דברכינהו קודשא בריך הוא לישראל.\" He gave you a berachah that the Eibershter gave the Yidden, דתנא בה, and the Eibershter repeated it again. Dichtiv, it says, ואכלתם אכול ושבוע, it's a ברכה נביא is giving the name of the אייבערשטער, you'll eat and you'll be satisfied, והללתם את שם ה׳ אלקיכם, and you will praise השם, ולא יבושו עמי לעולם. And they will never be embarrassed. וידעתם, you will know, כי בקרב ישראל אני, that I'm amongst the יידן, אני ה׳ אלקיכם, I'm your God, ואין עוד, nothing there, ולא יבושו עמי לעולם, and he says again, ולא יבושו עמי לעולם. So you see, not to get embarrassed is something very special. Actually, we say in davenen, ולא נבוש ולא נכלם, we shouldn't be embarrassed. Now,

what it really means, it's a it's a it's a חוץ First of all, embarrassment is a very big tza'ar. A person who gets embarrassed feels very bad. But besides that, when we say in davenen we shouldn't be embarrassed, which means that when Mashiach will come, or we go to Gan Eden, we shouldn't be embarrassed because our behavior is not the way it should be. So really, the embarrassment is not just pashut the middah of busha that we're embarrassed of. It means that we should behave in such a way that we will not be embarrassed. That's a big brachah. Rabbi Aryeh Kaplan writes that some people hold that the fire of Gehinnom is the busha. It says in ספרים that what what they למעלה, what do they do? They just play you a movie, a video of everything you did. They just repeat they just repeat everything you did. And there you see the truth and there you know the truth, so you see all the meshugaten that you had and that is done in front of everybody, the embarrassment is so great and that's part of Gehinnom. It says that. Even here, if a person would just watch always watching a movie of something that he, a video of what he did the last few days, count every minute. A meshugener, he looks like a bit of a meshugener. He goes here, he goes there, he looks around. If no one sees it's one thing, but if other people see. But imagine doing it למעלה. Why why in front of everybody? Huh? Why in front of everybody? That's that that's what they want. Why not all person, the person himself? No, but he's there! No, it's unpleasant, but that other people should see, that's the embarrassment. That itself, but they want to make it more, you know. That's the biggest punishment you could get. They're watching, who is, all the world? Huh? Watching everybody's movie? Not everybody's, I'm saying it's assumed. Point it's not it's not a gashmiyusdike thing, but it's going to be something that people will realize what you did and you're going to be embarrassed. And millions of people, yeah, and everyone will realize. So that's also the taytsh of this brachah here that we shouldn't be embarrassed? Shouldn't be embarrassed that yeah, for our actions. It means that it means that we should behave in There's a vort that if you make a chillul Hashem in private, you'll be embarrassed in public. Yeah. Yeah. Yeah. That's a Gemara says like this. Yeah. Did One of the מלאכים that he was they were מלוה him after after he died and that was the the kaparah. The

first beginning of Shulchan Aruch is ולא יבוש מפני המלעיגים, not to be embarrassed. So why is that the first thing? Because that's that very hard thing to do, because embarrassment is very hard, and if you do something which you're embarrassed, it's a big chance you're not going to do it. So that's why Shulchan Aruch says, do the right thing. Ay, the people will laugh at you? So you need you a strong koach. It's a big madregah to be a bayshan. No, it says, a Yid have a middah of bayshanut. Okay, the Yidden have a middah of bayshanut, it shows a certain eydelkeit if you're embarrassed, but not that we should do things that we should have from what to be embarrassed. Zogt di Mishnah: ועושה אשה תכשיטיה במועד. It's Moed Katan, talking about Chol Hamoed a lot. So a woman is allowed to put on her tachshitin, allowed to put on her makeup, allowed to put their things on Chol HaMoed. The Gemara tells a story, דביתהו דרב דרב חסדא מקשטא באנפי כלתה. The wife of Rav Chisda made herself up, prepared, put on the makeup and the and the tachshitin in front of her daughter-in-law. She wanted to impress her. יתיב רב הונא בר חיננא קמיה דרב חסדא, so Rav Huna bar Chinena sat in front of רב חסדא, ויתיב וקאמר, and he sat and he said like this: This din that it says in the Mishnah that on Chol HaMoed you're allowed to do it, לא שנו אלא ילדה, a young one, a young one there's a good reason for her to do it. It's part of her שמחת יום טוב, whatever. אבל זקנה לא, but an old one not. And your wife is a she's she's old, why is she able to do it? אמר ליה, he said to him: Elokim! I swear, אפילו אמך, even your mother, ואפילו אימא דאמך, even your mother's mother, ואפילו עמדה על קבורתה, she's she's almost dying, it's also, they also, that's the nature of women, they want to make themselves look good. דאמרי אינשי, people say, it used to be a statement by people, בת שיתין כבת שית לקלא טבלא רהטא, that she will run to hear music, to enjoy these these things. The same thing here legabei this also, they all want to do this, no matter how old they are, u'memila, since they want, and this gives them the the שמחת יום טוב, ממילא they're allowed to do it on Yom Tov. I heard that's how they can tell if a woman's getting better when she's very sick. She wants to put on makeup? Okay. Exactly. In the old age home they They make up, they put them they dress up. In the hospital you can always tell when the patient's getting ready to go, they have the makeup on, it's already a good sign. You're saying they're getting ready to be released, healthy. No, not to go Yeah. זאגט די Gemara ווייטער,

אמר Rava, Rava said: פרקמטיא כל שהוא אסור. To do business, any type of business is asur. אמר רב יוסף בר חמא, רב יוסף בר חמא said: ובדבר האבוד מותר. If there's going to be a loss, it's mutar. That means, Moshe, you want to do business, you want to sell something. So if you're not going to sell it today, you won't be able to sell it, then you're allowed to. But if you can sell today, you can sell tomorrow, then you're not allowed to sell, you're not allowed to do any business. צורכי יום טוב? Huh? צורכי יום טוב? צורכי יום טוב is Yom Tov you're allowed, you're allowed to do anything. But the the the general idea is דבר האבוד is allowed. Bichlal, where does this idea of איסור מלאכה בחול המועד come? So it's a big machloket in the in the poskim what it is in Chol HaMoed. Now it seems like for Shulchan Aruch is mashma the the נושאי כלים, that it's a דין דאורייתא. It's a דין דאורייתא. Either a certain things mutar, certain things asur, like a דבר האבוד is mutar, other things are certain things mutar, who made what's mutar, what's asur? Rabbanan. So it's a madne - it's a madne, it's an interesting geder. Normally when the rabbanan come up with a din, that's a din derabbanan, that's not a din d'oraita. Then when the rabbanan have a limud from a pasuk, even though they make the limud, but it's a d'oraita! If they use the מדות שהתורה נדרשת, the drashot, and they learn out a din from a pasuk, that's a din d'oraita. Every din that we have doesn't say it clearly in the Torah. Says לא תעשה כל מלאכה on שבת, we know what melacha is? The rabbanan learned out whatever limudim, that's a d'oraita. Here we have an interesting case: it's a din d'oraita, Torah said, and the Torah said, das heist the Eibishter said, \"I give it over to the chachamim, they should decide what should be mutar, what should be asur.\" And whatever they - it's not a limud that they're going to have. Whatever they're going to decide, that's what I want. And that's a d'oraita. That's a interesting case. ובשכבך ובקומך? No, that's a d'oraita. What what does it mean ובשכבך ובקומך? Good, the rabbanan didn't decide, they learned out! They have the the Torah gave kelalim, the Eibershter gave klalim how to learn out limudim. But here it's not a limud. The same by Chol Hamoed, it's not a limud. They made up, they decided: this is mutar, this is asur. And what's asur is a de'oraita, what's mutar is again mutar. They decided that ובקומך is a שליש היום? No, they didn't decide! And ובשכבך is the whole night long? No, they didn't decide it! How they how'd they figure out? They had this is limudim that they learned out with the י״ג מדות שהתורה נדרשת, or ל״ב מדות, כ״ד מדות, or there are many more klalim that the chachamim had, and they learned out from the Torah what the Torah meant. It's not that they decided. How'd they learn out with the When they have klalim, that's what How'd they learn out that ובשכבך means the whole night long? Maybe it's So there's certain klalim the first third of the night like No, certain klalim that they had, that the Torah wants when you go to sleep, not not during the night. There's certain klal, whatever. It's definite, there's no one says it's a דין דרבנן. No, I'm saying And no one even says that the rabbanan decided! The rabbanan learned out! All the dinim that we have that I think there's some who say that that they that they This is also one of those? Oh, if you have another example, bichlal this, there are cases where things are like that. But usually, it's a דרבנן or a de'oraita. But in the case where this case, where the Torah - לשון is התורה מסרה לחכמים to decide what. ובשכבך is the same thing. Could be. I mean if maybe someone says that, some maybe some some poskim write that this is Can you switch your job b'Chol Hamoed? Huh? Chol Hamoed is the example always, the classical example of such a case. There are other examples. Lemashal, there are cases by etrog where whether it's הדר or not, and it's פסול, and it's פסול מדאורייתא if something became it's not הדר, but it says b'diavad it's kasher, how could it be? If it's פסול מדאורייתא how could it be? So he said that who made, the Torah says hadar, the Torah didn't say what hadar is. The Chachamim decided that this l'chatchilah this is hadar and that's what the Torah meant, and b'diavad it's not. So they're Is there this lashon in Gemara? The לשון התם is here, is here, but from there... Now, l'mashal, someone would say, there's a Ran who wants to say בנוגע the עינויים on Yom Kippur, the חמשה עינויים. So the Torah says, doesn't say אכילה ושתיה, תורה says עינוי, תענו את נפשותיכם. The Gemara learns out עינוי is not eating and drinking, and that's a לימוד, פסוק ויענך וירעיבך. So to be hungry is called עינוי, that's what we know. What about the other three? So, לפועל, the din is that you're not חייב כרת. It's חייב כרת if you don't keep עינוי, but that's only for אכילה ושתיה, not for the other five, the other four, I mean. Even though they're a d'oraita. So some want to say, I think the Ran says this, that the רבנן, the Torah gave over to the רבנן to decide what else is asur. אכילה ושתיה, the תורה אסר it, and we learn a limud. And that that gave over. I mean there are more examples. One of the examples I think the the the the Taz says אסור לעשות סחורה בדבר האסור. There's a din like this: you're not allowed to make a business out of treifah food. Now we're not talking about things that are אסור בהנאה, that's obviously. בשר בחלב, has nothing to do with business, you can't sell it, you can't have הנאה. But then סתם טריפה meat you could sell it, you could it's מותר בהנאה, but you that's only if you happen to get it, but you can't make a business out of it. So it comes out from Tosafot, that's the way the I think the Taz says, that be'etzem it's a דין דאורייתא. But the Tosafot asks a kashia: if you can't do business בדבר האסור, how could you sell horses? Well, people had a business they used to sell horses, this Why, who says they're selling it for flesh? Maybe they're selling it Who who said for flesh? Where does it say that דוקא to eat? You can't do business with דבר האסור, why דוקא to eat? What's אסור about a horse unless you eat it? With a carriage. No, it's a it's a בהמה טמאה. It's a בהמה טמאה. Teme'ah for what? For eating. Yeah, but it's no, but it's It's not tamei to ride on it. Right. Why not? No, tamei it's not tamei to ride, but to do סחורה. To do סחורה. Tosafot asks, to do סחורה, how could you do סחורה with this? So Tosafot says it's only if you eat. So the Taz says, no, but the Taz says that where what's the reason? Where where why is it? Why is only if you eat? If you can't if you can't do מסחר with a דבר טמא, you can't do מסחר. So you can't Just like just like you can't you could own a piece of חזיר, no? Yeah. You could own it, you could keep it in your house. You could you could use it, you could sell it. But a מסחר you can't do. Right. So the same thing with a horse. You could ride it, you can do this, but you can't do מסחר with it if you say a כלל, אסור לעשות מסחר בדבר האסור. So the Taz says that it's only if it's not alive. If it's alive, not so. The the Tosafot says, the Taz explains that מדאורייתא the Torah gave over the Torah said אסור לעשות מסחר, and the Torah gave over to the Chachamim to decide which things are אסור, which and in which way. So if it's alive it's not אסור. I mean there are other examples, also. Where where does it say about you wish to give power to the Chachamim for for Chol Hamoed? From where, whether or not? It's mesorah, it's it's Oh, there's no Yeah, yeah, there's no pasuk for it. But but there are some people who hold it's derabbanan altogether. Yeah, that hold it's derabbanan. That's something else. No, those who hold it's derabbanan, there's no problem. Then it's not a kashya why horse, derabbanan whenever they decided, what they decided. Behachrach, you can't ask kashyot on when it comes to din derabbanan, how come in this case like this, this case it's mutar, this case it's assur? הם אמרו והם אמרו. What's the problem? They decide. But issur d'oraita, what what do you mean, who decided? Unless the Torah, but the Torah didn't give any klalim like this, ela mai, the Torah gave over to the chachamim. It's a good case that I think the I think the Kesef Mishneh says it. Like what? Like Kesef Mishneh says ובשופר. ובשופר. ובשופר is in the same category. The Kesef Mishneh says it בנוגע ביעור חמץ. It says תשביתו, so you have to destroy it, what about being mevatel? So there's different girsaot in Rambam that Kesef Mishneh has a girsa that he says that חמץ ידוע, if you know the chametz, you have to destroy it. חמץ שאינו ידוע, you you're able to be mevatel. And he said, who decided what? He said the chachamim, the תורה מסרה לחכמים. Gives an example. They bring a Ramban, a lot of cases, bring a Ramban, where the Ramban says לגבי Rambam says that besides all the issurei d'oraita of Shabbos, there's certain things that's assur because you're you have to rest and the chachamim found different things that's, that's why it's called shevut. So the Ramban wants to say that all those things are de'oraita, but the Torah gave over to the Rabbanan to decide which things the Rabbanan felt is going to be against really de'oraita? It's really de'oraita? There's a sevara in the Ramban like that. He doesn't, lemaskana he doesn't stay that way, but there is a sevara in the Ramban. What's the sevara? The sevara that תורה מסר לחכמים. Yeah, he brings it, he brings it. Yeah, yeah. So now what's the peshat? Farentfert for a Rambam. The Rambam, there's a strange

Rambam. The Rambam says by Kiddushin, says Kiddushin is de'oraita to mekadesh an אשה, כי יקח איש אשה. So the Rambam says there are three ways: kesef, shtar, uvi'ah. שנים מן התורה ואחד מדברי סופרים. Bi'ah and shtar is de'oraita, and kesef is midivrei soferim. How could the Rambam say that? כי יקח איש אשה, קיחה קיחה from שדה עפרון we learn out, and how could you say midivrei soferim? So the Kesef Mishneh has a peshat and the Maggid Mishneh they all say that he doesn't mean it's derabbanan. Since the Rabbanan were the ones that learned it out, he calls it midivrei soferim. Plaadike peshat. If so, three quarters of the dinim should be called midivrei soferim. Most of the דינים the חכמים learned out. We had any idea? So I have a peshat. I don't know if it's true or not, you take it or leave it. The Rambam learns the peshat in the Gemara a little bit different. It's not a גזירה שוה קיחה קיחה. In one place the Gemara says קיחה קיחה from שדה עפרון, another place it says like this: it says כי יקח איש אשה, ואין קיחה אלא בכסף, שנאמר כסף השדה קח ממני. The Rambam learns the peshat is, the Torah said ביאה is in the תורה, ובאה לה. שטר is ויצאה והיתה, we learn a לימוד, a special לימוד. Then since the Torah uses the word כי יקח, the Torah told you that there is another way I want a קיחה. Besides ובאה לה, besides והיתה which is ויצאה, a קיחה. And they left it for the חכמים to decide what the third קיחה is. So the חכמים looked into this and you know what could it be? Let's make up כסף. Why? Because we find another פסוק, כסף השדה קח ממני. So they decided. So this is why, so be'emet it is de'oraita. It's like the other things that the Torah gave it to the חכמים, it's a de'oraita. But this is an exception to call it a דברי סופרים because the רבנן were the ones that decided what it is. But what made them think that they could do it? Because the Torah said כי יקח, and כי יקח is like an extra word. And the קיחה as if there's another קיחה. So the Torah said, I want there to be another קיחה, and you make up what you want. So the רבנן, so the other Gemara says, אין קיחה אלא בכסף, קיחה כסף, there's a פסוק כסף השדה קח ממני. So they decided, mimela it's a דין דאורייתא. Because what did the kashya ask the Rambam? How could you say it's דרבנן? If someone is מקדש an אשה with כסף, she's not חייב מיתה if she is a זונה? I mean, she's an אשת איש, I mean, all the דינים, how could he say So I'm saying, this is what the Rambam learns. And that's why he calls it דברי סופרים because it is דברי סופרים, but it's still דאורייתא. It's like an exception to the rule. Good peshat. Okay, a haskamah, okay. Al kol panim it's a good peshat. Okay, let's learn one more, one more piece over here. Okay.

אמר רב, רב said, אמר לי אדא ציידא, אדא, אדא the the fisherman said to me, כוורא סמוך למסרחיה מעלי, that fish when it gets close to being spoiled, that's when it tastes the best. ואמר רב, רב said, אמר לי אדא ציידא, also another thing said, kavra, fish, טבייה באחוה, roast it with its brother, אסוקיה באבוה, put it into the father, ומכליה בבריה, eat it with the son, ואשתיי עליה אבוה, and then drink the father again. So Rashi explains what does it mean is, the brother of the fish is the salt. Fish comes from the water, salt is in the water, that's like a brother. So he says roast it in salt. Then put it into its father. What's the father? Water. Water, the makor of the fish is the water, that's the father. ומכליה בבריה, and eat it with the son. What's the son? The tzir, the juice that comes out of the fish. You put it into the juice, it tastes good. ואשתיי עליה אבוה, and then drink it with its father again. What's the father? Again water, then later on, you drink it with water. ואמר רב, רב also said, אמר לי אדא ציידא, I mean this needs a lot of, this is real agadeta which the Alter Rebbe says רוב סודות התורה גנוזים בה. This is a big deal, who cares about that, what it has to do? Talk about the fish. Anyway, there must be here. אדא ציידא, the fisherman told me, כוורא, תיחלא, וחלב, these three things, fish and תיחלא, what's in English תיחלא? שחליים, I don't know what it is, who knows what it is? Watercress or something, I don't know. Some kind of vegetable or something. וחלב, and milk, ליתן גופא ולא ליתן פורייא. After you eat it, work your body, work out, and don't go to sleep right away.

ואמר רב, Rav said another thing, אמר לי אדא ציידא, and he said, כוורא, תיחלא, וחלב, these three things, מיא, after that drink water, ולא שיכרא, don't drink beer. And if you don't have water, at least שיכרא, drink beer, ולא חמרא, don't drink wine, because these are not healthy. There must be something much more to it. Imagine. Shkoach. Good. Yeah. I said we're gonna Wait, so it comes out you shouldn't eat milk things with fish, like the ט״ז? Beit Yosef, I mean. Okay, the ט״ז says no, ט״ז says you're allowed to, the Beit Yosef says not. But but he doesn't say together. He says each one of these three Don't follow up your fish with with with milk. No, that's not כוורא, תכלא, וחלבא, מיא ולא שיכרא. No, after, when you eat each Any one of these, any one of these when you eat it, you should eat that, should drink water afterwards. Not not not beer, at least not wine, for sure not.