Yeah, now from the beginning of פרק אלו מגלחין, פרק שלישי, קס״ד ע״א. פרק שלישי? פרק שלישי? Yeah, מגלחין doesn't mean shaving, means cut your hair. זאגט די גמרא, תניא it says in the ברייתא, רבי עקיבא אומר, רבי עקיבא says, מניין לסנהדרין שהורגת את הנפש, How do we know that Sanhedrin that are going to execute somebody, שאין טועמין כל אותו היום, a whole day they don't eat, that day that they do it they don't eat? S'iz doch emes. It used to be some רבנים, the day they used to be מסדר a גט, they would fast. Really? Yeah. Why? Such a עריות that they... The Rebbe's father fasted once half a day, started doing it and they said a mistake, something came out, you do it again. So that day already he said I'm not doing it, we'll do it the next day. Yeah, so anyway, תלמוד לומר it says, לא תאכלו על הדם, do not eat on the blood. Do not eat when you are going to spill blood. But here this is אלא לעיוני בדיניה, that's engaging to the Gemara there. The Gemara wanted to prove something from here, that's not engaging the argument here.

מנודה שמת, a person that was put in cherem and he died while he was still in cherem. Well, can you can you kill kill somebody on Chol Hamoed? Huh? We're going to see about that. That's what we talk That's what the Gemara actually talk This The here it doesn't bring it to The Gemara talks about it. Maybe you can't, only can be מעיין בדין. That's not The Gemara just says וכולי. So a person is in cherem and he died, בית דין סוקלין את ארונו. They stone his aron. We'll see in a second. רבי יהודה אומר, רבי יהודה says, לא שיעמידו עליו גל אבנים, it doesn't mean you throw on top of it a pile of stones, כי גלי שעל עכן, by עכן it says when they killed him they piled on him stones, אלא בית דין שולחין ומניחין אבן גדולה על ארונו. They send they put down one stone on his aron. ללמד, to show you, שכל המתנדה ומת בנידויו, בית דין סוקלין את ארונו. To show people should know that even if since you died with a cherem, so you're you're basically in cherem after you died also. Being in cherem means that people stay away from this, but if you didn't take off your cherem before, בית דין stones it. It's like a kaparah. Yeah, must be a kaparah. זאגט די גמרא ווייטער, פרעגט די גמרא,

מצורע מהו בדברי תורה? A מצורע, is he allowed to learn Torah? תא שמע, פסוק. A pasuk says you should remember, והודעתם לבניך ולבני בניך, teach your children and your children's children, יום אשר עמדת לפני ה׳ אלוקיך בחורב, the day that you stood in front of Hashem in הר סיני. So he's talking about learning Torah today, you should teach your children, your grandchildren, and he connects it to מתן תורה. Just פרשת יתרו, this week's פרשה. מה להלן, ביראה ובאימה וברטט ובזיע, just like by מתן תורה they stood there with fear and with pachad, אימה, and רטט, and shaking, and זיע is sweating, כאן נמי, here it said, so ממילא אף כאן, wherever you learn Torah it has to be the same way. מכאן אמרו, here we learned out, that הזבין והמצורעים, a זב or a מצורע, ובועלי נדות, had relations with a נדה, they're all טמא, but מותרים לקרות בתורה ובנביאים ובכתובים, they're allowed to read תורה, נביאים, כתובים, ולשנות, is it Mishnah? מדרש, תלמוד, והלכות, ואגדות. They're all allowed. Why? Since these are all people who feel bad, and it says when you learn Torah you have to be very fearful, you shouldn't be lightheaded, and these people are all like that. And Rashi says why are they all like that? Says זב and מצורע, obviously they're very very דואג, they're very nervous, look what they are, they're מצורע and a זב. בועל נדה, even though the guy was בועל נדה, כולי האי did a very terrible thing, but he feels bad, so he's also his heart is bothering him. But ובעלי

קריין אסורין, a בעל קרי is asur. Why? Because a בעל קרי doesn't have לבו דואג, his heart doesn't bother him. So he doesn't have the the אימה, ביראה ואימה, ירא ובזיע. Why not? השמיענו. Why doesn't it bother him? Because it comes lechatchila out of קלות ראש. Yeah. Why? Well, why else is he a בעל קרי? Rashi says, 'ai, maybe a בעל קרי through having relations with his wife?' So he says that's also not ברתת, because it's also connected to simcha, he enjoys it, umimeila the whole thing came from simcha. So or it's he's a בעל קרי because he's Rashi says the לשון קלות ראש, Yeah. which he's lightheaded and he's not doing the right thing, so that's not רתת וזיע, or even תשמיש מיטתו. The other ones, משום מצורע and a זב, that's already these are people who it's not their fault at all, that's like a sickness. So that's not So certainly they feel bad. בועל נדה is also that afterwards, you know, רשעים מלאים חרטות. Even if he did it במזיד, but it's בחרטה. מה שאין כן this בעל קרי is is not, you know. What about a person who it just happens to in the middle of the night? It does How does it happen? It's physiological. What happens or mishamayim, as it says, a person thinks about it in the day, שלא יהרהר אדם ביום ויבוא לידי טומאה בלילה. So then he's not happy? It comes from יהרהר ביום, it comes from happens. There's a cause, there's a cause. He's right, at בשעת it happened maybe he feels bad, but it's all ההמשך to the simcha, so he's enjoying it. זאגט די Gemara weiter, אבל חייב בכפיית המטה. An אבל

has to turn his bed around. I I never looked into this, why nowadays it's not done. It's a דין, אבל is חייב בכפיית המטה. What do you mean turn upside down? Upside down, just turn his bed, really. Yeah, you have to turn your bed upside down. Sleep on the box spring? Sleep on the spring, yeah. It's not done, must be some reason. For how long? While you're an אבל, during shivah. Oh, during the whole day, the seven shivah. You mean take off the top part, or Beds then were different beds than now. It's not a box spring, this what they used to take the bed, sleep backwards. And he says why? דתניא Bar Kappara learned, der Eibershter says like this, דמות דיוקני נתתי בהם. I put myself, a person, a Yid was created בצלם אלוקים, so I put My image into them, ובעונותיהם הפכתיה. Now because a person dies, אין מיתה בלא חטא. So you did an aveirah. That means you did an aveirah, so you made Me turn it around. I put it in, now I have to take it out. So therefore, כפו מטותיהן עליהן. So turn your bed around. Every מיתה is a חטא? It says in the גמרא, אין מיתה בלא חטא. Only four people in history that מיתה בעטיו של נחש, only died because of the נחש. Anybody who dies today, we see Has to be for some chet. Only thing, the HaAri zal said this on the Ramak. We spoke about it last time, that the Ramak toleh's a etz, that it's only toleh in the עץ הדעת, but he didn't do any aveirot. Who are the other four, do we speak of? Doesn't say, we don't know. Which four? Four people: Binyamin, Amram, Yishai, Klalav. Klalav, the son of David, David's father and David's son. In the Gemara, it's written. So, it says that we don't do this nowadays because the goyim It says there why? Oh. Yeah, it says because goyim would think it's a form of sorcery, one. Where where's the source for this?

Yoreh Deah or Shulchan Aruch we've learned on, yeah? Yeah, Aruch Hashulchan, Chidushei Rabbi Akiva Eiger, Mishmeret Shalom. That's all that's all from later generations, last generation. It's not from Shulchan Aruch. Aruch Hashulchan Yoreh Deah 387. Aruch Hashulchan, Yoreh Deah. Aruch Hashulchan, okay, yeah. Well, it's it puts it in two, it says because it's Let's see. Yoreh Deah, Yoreh Deah 387, then to see Aruch Hashulchan, so it's put in both. Oh, so it's Yoreh Deah first, then see Aruch Hashulchan. Chidushei Rabbi Akiva Eiger Yoreh Deah יורה דעה probably has the din, but it doesn't say why, and he probably says why. Why you don't do it. Why you don't do it now. Right there. So, you should bring some from Aruch Hashulchan, because the goyim will think we're doing kishuf, and what else? Right, and our beds are not made like those in Talmudic times, and overturning them would not be a conspicuous sign. I like that word. Because they like they had Four-legged. different types of beds, yeah. זאגט די Gemara weiter, אמר רבא, Rava said, מנלן דקבעינן דוכתא. How do we know that we have to set up a place ומשדרינן שלוחא by by beit din, beit din has to have a בית דין שטיבל, you have to have a place, ומשדרינן שלוחא דבי דינא, and we send the שליח בית דין to tell the person you're summoned to the beit din. ומזמנינן ליה לדינא, we send the shaliach and he invites him brings him to beit din. Where do we know? דכתיב it says, וישלח משה לקרא לדתן ולאבירם בני אליאב. Moshe sent, so there was a place where Moshe had called them to. Obviously, there was a place. And he sent somebody to call them to come to the בית דין, to him. So, we see from there that by דברי תורה that's what you do. ומנלן דמזמנינן לדינא, how do you know that it seems like that that that he you call the בעל דין to בית דין? Here it just says, see it's not clear. We just brought a re'aya, he sent. I think what the mefarshim say, if I remember correctly, how do you know that the the the dayan himself could go and call them to din? דכתיב it says, ויאמר משה אל קרח, משה to קרח, אתה וכל עדתך היו לפני ה'. You have to come to ה'. So, משה himself said it. Then how do you know לקמיה דגברא רבה, how do you know that you have to tell him come to this great person? דכתיב היו לפני ה', he said to קרח, come, and he said where you should come to: come לפני ה'. אתה ופלוני, how do you know you have to say you and your בעל דין? How do you say in English a בעל דין, you and your lawyer? No. adversary? adversary adversary the guy who's against you the defendant and the plaintiff. Yeah, so you say to each guy, you and So, who's the defendant, who's the plaintiff? You call the guy, what do you say? The other litigant. You call the guy, he's the defendant. He's the defendant, and you have to tell him, looking for the English words, you have to tell him you come and tell him that we're also calling the plaintiff, Yeah, the plaintiff. the תובע and the נתבע. נתבע. דכתיב it says, אתה והם ואהרן. He said to קרח, you and your people, and אהרן. And they were the the whole thing was with אהרן. קרח was the defendant, אהרן was the plaintiff. Yeah. Yeah. Why didn't he you could have said Aaron Aaron first? No, you call the the נתבע first. Who's the נתבע? קרח. 'Cause he wanted to be the kohen? Yeah, so they called him like you should call him, you are bad, come. You're fighting somebody, so we're calling you to דין תורה. Like קביעת זמן, now how do you know we set up a time when we tell him what time, when to come? Summary judgment. Yeah. דכתיב it says מחר. Said לבי דינא גברא רבה, also the מחר לבי דינא גברא רבה. You have to tell him, when you call him, that you're coming to this and this rav, to this and this בית דין, to tell him that he's a to the to the dayan, 'cause he said, come to the Eibershter. קביעת זמן, how do you know that you set a time? דכתיב מחר, it says tomorrow. זמנא בתר זמנא, how do you know that you set a time after a time? Let's say he didn't come the first time, you call him again. Nowadays, like you say, you give three הזמנות. A motion for continuance. Huh? And a motion for continuance. When you give three הזמנות, they don't answer the first one? You don't come. Yeah. See, nowadays הזמנה is answer, you don't need answer. הזמנה means you come. Now those days they used to say to come to let's say he doesn't come. So l'chorah you could right away you could send him a a סירוב. Right, right. You don't do that. So he wait, no you know you got to wait the second time, he gets three הזמנות. Don't do that here either. What? They don't give a סירוב? You send someone an הזמנה, And doesn't come? No, he doesn't answer. So that you send him a second one. So he gets two three times three times? Three times, yeah. Sure, why not? Fine, so Okay, we do it. Who said we don't do it? We do do it. Doesn't say three, but you send him זמנא בתר זמנא, says Yeah. זמנא בתר זמנא But the thing is you're calling the person to actual come. To actual come. That's a that's הזמנה. You send him this letter. Summons. Nowadays, now they send summons through email. True. D'chsiv it says, קראו שם פרעה מלך מצרים שאון העביר המועד, that he's complaining that in Tanach, he called פרעה מלך מצרים and there was a שאון is a tumult, העביר המועד he passed the time. That means that even though he passed the time, they called him again, so to speak, so m'meila we see it's not fine. Minalan how do you know they מפקרי בשלוחא דבי דינא ואתי ואמר לא מיתחזי כלישנא בישא? How do you know if the guy is chutzpadik to the שליח בית דין? So the שליח בית דין has to come back to the Beis Din and tell them what the guy said. But how could he do that? It's lashon hara. How do you know it's not lashon hara? D'chsiv it says that Korach answered, Datan vaAviram answered, העיני האנשים ההם תנקר? Even if you poke out our eyes, we will not come. That's what Moshe knew. How did Moshe know that that's what they said? They said it to to somebody else, 'cause Moshe sent to them. Ela mai that שליח בית דין told it to Moshe. So we see from here that you're allowed to tell, it's not called lashon hara. ומנלן דמשמתינן? How do you know you put him in cherem? D'chsiv it says אורו מרוז, this this last Shabbos's haftara, that Devorah cursed Meroz. Now the Gemara's going to explain who's Meroz? It's two peshatim. One is it's a star, taytsh is Mars, and some is it's a גברא רבא. Does that qualify as lishmah also? Huh? Is that an indication of learning lishmah also? For the haftarah, it's last Shabbos. Sure. העיני האנשים ההם תנקר is Korach said? It's still the first half of the week, and last Shabbos Yeah, yeah. We learn lishmah, close enough. העיני האנשים ההם תנקר is Korach said? It's Datan va'Aviram. Yeah, we have Datan va'Aviram. How did Moshe know that? 'Cause they told, 'cause the שליח told him. And and it wasn't lashon hara obviously, the Torah says he told him. Yeah. But why wasn't it lashon hara? It wasn't lashon hara. It was, you said? Was not! Why why not? That's what I'm asking. Why not? Because as you're שליח דבית דין, you have to come back and report to the בית דין. Whatever you say. Whatever the guy answered, you have to come and report, and don't be afraid it's lashon hara. Some people are afraid. Sometimes, you gotta say, what is lashon hara? Sometimes you gotta if the right thing to do. Even the Chafetz Chaim, Shmirat Halashon brings that sometimes you have to This reminds me, this is not a time for stories, but What if בית דין asks to kill somebody? You just Yeah, yeah, yeah, kill, yeah. Just tell him. Just tell them I'll say that was once אסיפת הרבנים that they had all the great גדולי ישראל there. You had the Rabbi Rashab was there and the Chafetz Chaim was there and Rav Chaim and others. So the Rabbi Rashab spoke about something very strongly. So some רב got up and he spoke, he argued with him, insolence to the Rabbi Rashab. So the Chafetz Chaim got up, and the Chafetz Chaim says, דער וואס קריגט זיך אויפן ליובאוויטשער רבי'ן, איז אזוי ווי ער קריגט זיך אויף משה רבינו. Whoever argues with the Lubavitcher Rebbe, he's like he's arguing against Moshe Rabbeinu. So that רב was a smart aleck. He knew the soft spot of the Chafetz Chaim. So he gets up and says to the Chafetz Chaim, ס'הייסט, איר רופט מיר אן קרח? He knew he's gonna catch him, because the Chafetz Chaim everywhere like, האט מורא, so he started asking him mechilah, and he started, you know, I didn't mean it, I didn't, this and that. He knew that he's, he played! So the

Rav Rashab came back that night, when, this was in, Warsaw, no, not Warsaw, whatever, he came back to the hotel, so Falikan who was there, who was משמש them writes, that the Rav Rashab said to his son, \"ער וועט שוין האבן היינט אויף וואס צו ליינען קריאת שמע שעל המטה\", on the Chafetz Chaim, he's gonna have a, cause, but he himself, why didn't he think of it? Because he knew, when you gotta stand up you gotta... ביי קריאת שמע שעל המטה מאכט מען א חשבון הנפש, מען טוט תשובה. עט עץ, how he said it, you'll have already tonight what to work on by קריאת שמע שעל המטה. The Rav Rashab said about the Chafetz Chaim that k'vayachol he was nichshal in saying something that's not, not, and his main thing was in, in dibbur. As we're talking about the maasiyot already, so, huh? He's human. No, it was, he didn't make a mistake, he tried to say something, you gotta say it even though he... He said it in a positive... Like I told you the story that, that R'' Yaakov Kamenetsky told me with the guy that, זאג דעם משוגענעם, it's also the same thing. R'' Yaakov Kamenetsky, מיר אלע זאלן זיין געזונט, he told me a story that there was in, in Radin, there was this Yid, very פארפרומט, he wouldn't go to doctors. He said, you're not allowed to. The אויבערשטער make you sick, the אויבערשטער wants to cure you, if not you can't, which is not, there is such shitos in sefarim, but, so once he got very sick, and his family wanted to take him to the doctor, and he didn't want to go. So they came running to the Chafetz Chaim to ask him what should we do. So the Chafetz Chaim says to them, like this, and he says to me, this R'' Yankev, that you know that the Chafetz Chaim, a געהיטענע ווארט, every word he said, you know, he wouldn't say something bad on a Yid. So you know what he told them in order to make his point? \"גייט זאגט דעם משוגענעם אז איך האב געזאגט ער זאל גיין צום דאקטאר\". Go tell the משוגענער guy that I said he should go to the doctor. Why did he use, to call a ייד משוגע? Because he wanted to bring out, make an impact to show. Then, we're talking about the maasiyot, another maaseh. By one of the אסיפת הרבנים the Rav Rashab was there, and he, there was a certain thing that the Rav Rashab טענה'ט, the same אסיפה it was very, for, mamash a week or two, the government wants certain things, one thing that the government demanded and the Rav Rashab said, \"I don't think it's important to fight. That's not something we should fight for.\" A different person got up, a different רב, actually a חסידישע רב, a חסידישע רבי, and he said, he spoke again, \"נו, מ'דארף דאס שלאגן\". Now the Rav Rashab said, \"I'm telling you this is not so important.\" So he tells the Rav Rashab, \"ס'איז א צייט מ'זאל פרימער ווערן.\" It's time should become more frum. So the Rav Rashab says to him, \"ס'איז א צייט מ'זאל קליגער ווערן.\" It's time should become smarter. So the Rebbetzin Rivka, the Rav Rashab's mother said that that Rebbe is a bigger tzadik than my son. Why? Because his berachah is mekuyam, my son gets frumer every day, my son's berachah didn't become מקוים, ער איז געבליבן דער זעלבער שוטה, he didn't become... Anyway, let's go weiter. I heard that maaseh, it's changed by, by other... No, no, it's a maaseh that the Rebbetzin Rivka, I told the story, yeah. They bring it by other פוילישע רבי'ס, it's interesting. Yeah, then weiter.

How do you know the, דהוכח סברא דגברא פלניא? How do you know when you put the guy in cherem you have to say it's b'shem this and this person? דכתיב, it says, אמר מלאך ה'. When she cursed מרוז, she said that who did it? The מלאך ה' cursed it. ומנלן דמחרימינן? How do you know that we put him in cherem and we curse him? דכתיב, אורו אָרוֹר, said, אורו אָרוֹר. דאוכל ושותה בהדיה, how do you know we're also cursing the one that's sitting and eating next to him, דקאי בארבע אמות דידיה, and he's in his ד' אמות, דכתיב, it says, יֹשְׁבֶיהָ. She cursed all the people who were inhabitants there. Okay, we'll stop here. מסיים בטוב. מסיים בטוב. What's a nidui? It's a type of cherem. There's two types of cherem. Nidui is a cherem, a cherem is a cherem, and shamta is a cherem. Two types? But you said three types. They're all the same? No, they're different dargot. There's נח\"ש, נידוי, חרם, שמתא. Is it the amount of days that it is or? Something about days, how chamur it is. Okay. All right. You want... Watch your eyes with the phone, because it's like looking at a flashlight. Just shining a flashlight in your eyes. Look what you do, I know. Turn it down. Oh man. Yeah, I heard about it, that's why...