לומר וללמד. ו', we're holding סימן ו'. Want to look inside? Huh? Want to look inside? May I find the page for you? Okay, fine. Trust it. Rav Zutra bar Tuvia, hope you trust me, הווה קפסיק סדרא קמיה דרב יהודה. Rav Zutra bar Tuvia was learning Torah, learning פסוקים in front of Rav Yehuda. כי מטא להאי פסוק, he came to a פסוק it says in שמואל, ואלה דברי דוד האחרונים. These are the last words of David. אמר ליה, so Rav Zutra bar Tuvia said to רב יהודה, אחרונים מכלל דאיכא ראשונים. It says, \"These are the last words,\" that means there were words before. ראשונים מאי ניהו? Which are the earlier words that he said that we're taking the next words? שתיק ולא אמר ליה מידי. Quiet, he didn't answer. הדר אמר ליה, so he said to him again. Second nudging him. אחרונים מכלל דאיכא ראשונים. It says אחרונים, סתמא there were earlier. ראשונים מאי ניהו? What were the earlier? אמר ליה, so he says to him, מאי דעתך? What do you think? כל דלא ידע פירושא דהאי קרא לאו גברא רבא הוא? If somebody doesn't know the peshat in this פסוק, he's not a great person? Like saying, you're trying to insult me, trying to ask me and you see I didn't know, you ask me again to prove the point that I don't know. So someone, that doesn't mean he didn't know, he didn't want to answer, but he tried to say that somebody that doesn't know the peshat in this פסוק is not a great person. ידע דנקט מילתא בדעתיה, so he realized the guy's upset at him, that Rav Yehuda is upset at him. נהג נזיפותא בנפשיה חד יומא. So he

behaved like an נזיפות with with a נידוי for for one day. One day? Yeah, because we said before also with the last story we learned that since he didn't put you in חרם, you put yourself, it's enough one day. What what how do you put yourself What do you do to put yourself Behave like a חרם. But what do you what do you Go home Take your shoes and you go home and you don't You don't go out, don't mix with people. Do you go out to eat and You eat, yeah. You eat normally? But people can't do business with you. Don't, no no people don't You don't get an aliyah. Don't get with people. Take your shoes okay. Can't count you to a minyan. Can't count you So you can't daven with a minyan? You can daven with You can daven, but you can't Oh, you can daven, but they won't count you. So you have to let other people know? Yes, someone that has a סירוב, officially he's in חרם. You know? And that's how it I don't want people hafil zich azoy, but that's what it is. So you have to let people know then, that uh it's embarrassing, man. That's right. If you don't let people know, is that okay? You're still doing it? You have to. In other words, you have to let people A beit din? No, you're called to beit din, you don't come and they know you have a סירוב, it's a חרם. So you have to let people know. Yeah. So you don't go home? Come out, when you come to שול you have no shoes or you have to take your shoes off when you דאווען? I'm just I don't mean to be picky, I'm just asking. Okay, freigt di Gemara: A lot of detail, huh? A lot of detail. Yeah. וגופא, now that we're talking about it, me here, אחרונים מכלל דאיכא ראשונים, בפועל the kashya was a good kashya. It

says, it's the last words of David, means that there were earlier words. ראשונים מאי ניהו? What were the earlier words? So he said דכתיב it says someplace, וידבר דוד לה' את דברי השירה הזאת, דוד spoke to ה' the שירה after me, when ה' saved him מכף שאול, מכף כל איביו ומכף שאול. אמר ליה הקדוש ברוך הוא לדוד, ה' said to דוד, דוד, שירה אתה אומר לפני על מפלתו של דוד? You're telling me שירה for the downfall of דוד? It says when the אייבערשטער saved him מכף שאול מכף כל איביו ומכף שאול, you're telling me שירה, אלמלא אתה שאול והוא דוד, imagine it be the opposite, if he would be if if you would be born in the מזל of שאול and שאול would be born in your מזל, He's singing because the downfall of דוד? Of שאול. You said דוד, that's why I'm asking. Oh, I'm No, דוד was singing the downfall of שאול. Says, \"If you would be that reverse, אבדתי כמה דוד מפניו. I would have made many דוד's be lost in front of you. In other words, cuz he's greater than you. Now it's only because you I love you, but but otherwise, he's greater than you. והיינו דכתיב like it says, שגיון לדוד אשר שר לה' על דברי כוש בן ימיני. שגיון also means like the year, it means it was a mistake. שגיון לשון שגגה. There was a mistake David that he sang to ה' בנוגע כוש בן ימיני. Who's Kush ben Yemini? Shaul. Freigt di Gemara: וכי כוש שמו? והלא שאול שמו. His name is not Kush, his name is Shaul. ולמה נקרא שמו כוש? Why did he call him Kush? לומר לך, to tell you, מה כושי משונה בעורו, just like a Kushi, a shvartzer, his his skin color is different, אף שאול משונה במעשיו, שאול was different than everybody else in his behavior. Shaul was a big tzadik. Different than everybody else. Even a bigger tzadik than David, it comes out. So, that's why the Eibershter said to him, \"Don't be so happy that he has downfall.\"

What does Kushi mean again? I'm sorry. Kushi is a shvartzer. Right, so in this case it was a Derogatory, yeah. No, here it's far kert. Just like Kushi is different, he's different. Different far kert, he's so much better that he's different than everybody else. כיוצא בדבר אתה אומר, we find a similar פסק Even with מרים וכושי, you know? What was the reason why החיים, רש\"י זאגט החיים של כושי. החיים, the breathing? Breathing. איך פארשטיי נישט כושי, ומאי טעמא? א סך מאל אין חומש עס שטייט כושי on on Mitzrayim. No, it says כוש פארקערט. בני חם: כוש, מצרים, פוט, כנען. כוש, מצרים, they were brothers. So, it could be they were also, like, okay. על אודות האשה הכושית. Tzipporah. Tzipporah. That's the Gemara says, it's the next piece of Gemara. כיוצא בדבר אתה אומר, we find some place else, it says, על אודות האשה הכושית. That Miriam spoke לשון הרע on Moshe concerning the אשה כושית. וכי כושי שמה? Was her name Kushit? הלא ציפורה שמה! Her name was Tzipporah. ולמה נקרא שמה כושית? Why was she called כושית? לומר לך, to tell you, מה כושי משונה בעורו, just like a כושי is different in his skin, אף ציפורה משונה במעשיה הטובים, משונה במראה מכל הנשים. She was different than everybody else. Not only the color. משונה בעורו means probably the the the feel of the skin also. Why? Then why is it משונה בעורו, and it's not משונה במראה? The color is different. So, the color of the skin. See, Rashi says different, mush. Rashi says on כושי, why is she called כושי? Just like just like a כושי is very clear, obvious dark, she was very obvious beautiful. They say in Esther possibly somewhere somewhere far far far? No, it says it says yellow not not not Green. Green. ירקרוקת. כיוצא בדבר אתה אומר, a similar pasuk. It says, וישמע עבד מלך הכושי, the Eved Melech of כושי, the עבד of the king of כושי. And the story was with Tzidkiyahu HaMelech. וכי כושי שמו, הלא צדקיה שמו? Not מלך הכושי, his name was Tzidkiya. ולמה נקרא שמו כושי? Why was he called כושי? לומר לך מה כושי משונה בעורו, just like a כושי is different in his skin, אף צדקיה משונה במעשיו. He was different in his ma'asim. It was all different special people. כיוצא בדבר אתה אומר, there's another pasuk. It says, הלא כבני כושיים אתם לי בני ישראל... אתם לי בני ישראל. Yidden, you are like כושיים. וכי כושיים שמם? What, Yidden are called כושיים? הלא ישראל שמם! They're called Yidden. ולמה נקרא שמם כושיים? Why are the Yidden called כושיים? לומר לך, to tell you, מה כושיים משונים בעורם, just like כושיים are changed, different in their skin, אף ישראל משונים במעשיהם מכל אומה ולשון. Yidden behave and different than any other nation. That's why they're called בני כושיים, Yidden who are people who are כושיים. Taytsh is beautiful, some place. שחור is taytsh beautiful. שחורה אני ונאוה. No, but also כושי. No, by by the אשה כושית, Rashi says that she was so beautiful just like a כושי is clear in his blackness, she was beautiful, clear in her beauty. That's why she's called כושי. כושי with שחור is the same color? Or does it look is that a little is that a different? Well, there's a lot of דרגות, a lot of grades in color, but it means black, yeah, כושי is black. It says if you

see a כושי, you have to make a bracha. Right. Otherwise, it's שחור, שחור usually is black. No, we say we say it, but it's If you see a shvartzer, you have to make you have to say a bracha? Yeah. Yeah, in thirty days. If you haven't seen in thirty days. משנה הבריות. Not every day. All the שווארצע, משנה הבריות? Even in America? Even in America, where shvartze are everywhere? Good, nowadays you see them everywhere so we don't say it. All right, so... But normally, if you see a shvartzer, in Shulchan Aruch it says, in those countries you didn't see שווארצע. If you ever saw a shvartzer, it has been once in a lifetime. אין דער היים אין אייראפע האט מען געזען, אין רוסלאנד האט מען געזען קיין שווארצע, אין אינגאנצן? No, it was no no shvartze. Never, no shvartze. ביז ביז לאנג די סאלדאטן, the American סאלדאטן came, there was That's all. So, they mamash, if you see him, you have to make משנה הבריות. Yeah, they're called כושיים. And שחור is is black. שחור, it says שחורה אני ונאוה, I'm black and nice. אמר שמואל בר נחמני אמר רבי יונתן. What is the name of רבי יונתן? מאי דכתיב, what is the pshat in the pasuk where it says, נאום דוד בן ישי. This is what דוד בן ישי said, נאום הגבר הוקם על. This is what the person who put up a עול, a yoke said. What kind of a yoke? שהקים עולה של תשובה. He put up the עול, the yoke of teshuvah. He was the one that did teshuvah, and Hashem forgave him. So he like opened the door for baalei teshuvah. He opened the עול of teshuvah. Who, did say David? David HaMelech. Then the פסוק says like this: אמר, he said, אלהי ישראל לי דבר, the God of Yidden spoke to me. צור ישראל, he's the the tzur, boss of the Yidden, מושל באדם, צדיק מושל יראת אלהים. He's מושל in a person, he controls a person. A tzaddik controls יראת אלהים. מאי קאמר, what is the פסוק saying here? ס'האט נישט קיין קלאפ. אמר Rav Abahu, Rav Abahu says, הכא קאמר, this is what he says. אמר, this is what David said: אלהי ישראל לי דבר. This is what the Eibershter said to me: צור ישראל אני מושל באדם. The Eibershter, who is the צור ישראל,

says, I control a person, ומי מושל בי? Who controls me? Tzaddik. He's talking about on on on Hashem? ומי מושל בי goes on Yeah, who controls me, the Eibershter says, a tzaddik. שאני גוזר גזרה, ומבטלה. I make a gezeirah, and the tzaddik is מבטל, so the the Eibershter considers a tzaddik controlling him. Yeah? Yeah. איך האב געזען אין לוח פראג גאר אין גמרא, דארט שטייט א צדיק קען נישט משנה זיין... האסט געעפנט א גמרא? איך קען זיך נישט לערנען... Ein Yaakov איז אויך Gemara. פונקט ווי א מסכתא. ס'איז אגדתא! זיי לערנען נישט קיין אגדתא. אבער it's a Gemara or not? Moed Katan. א Gemara אין Moed Katan. It's an open Gemara. זיי לערנען אבער נישט קיין אגדתא. It doesn't mean in a Gemara? זיי לערנען, they skip it. דער אייבערשטער קוקט אויף זיך אליין, \"מי מושל בי? Tzadik.\" Yeah, who controls me? The tzadik. You always know צדיק, הקדוש ברוך הוא גוזר, צדיק מבטל. צדיק גוזר, הקדוש ברוך הוא מקיים. I'm sorry, who skips it? The standard? Oh. Well, it's not really true, but they takeh don't pay attention. עס איז נישט שייך לביתר. Whatever. No, it's, it's not chasidut. A מימרא from the Gemara. But he says, the Eibershter says, if he calls it, this is the lashon of the פסוק, צדיק מושל יראת אלקים. Tzadik controls the Eibershter. Vayter. זאגט די גמרא ווייטער. We all have the power. Could be a little tzadik inside. If you do a mitzvah and all. A שטיקל צדיק, yeah. A שטיקל, yeah. The more you work, you'll be a bigger tzadik. מי מושל בי? Tzadik. שטייט נישט א שטיקל, עס שטייט a whole tzadik. So if he's a שטיקל, it does not fit into these words. A whole tzadik, right? זאגט די גמרא ווייטער, it says in the pasuk, It's the פינטעלע שטיקל. It's the פינטעלע שטיקל. עס איז דא א פירוש א פסוק, ועמך כולם צדיקים. All tzadikim. There you go, yeah. In different levels. עס איז א פסוק, אלה שמות הגבורים אשר לדוד. These are the names of the giborim, the strong people of David. יושב בשבת תחכמוני ראש השלישי. These are words: יושב בשבת תחכמוני, when they were sitting and being smart. ראש השלישי, the third head, הוא עדינו העצני על שמונה מאות חלל בפעם אחת. For 800 dead people at one time. What is this? Mai ka'amar? What does it say? אמר רבא, this is what the pasuk says: ואלה שמות גבורותיו של דוד, it says these are the names of the giborim of David, meaning the greatness of David, trying to say the ma'alot of David. יושב בשבת, it says, יושב בשבת תחכמוני.

First of all, יושב בשבת, meaning, בשעה שהיה יושב בישיבה, when he sat in the yeshivah, when he learned תורה, לא היה יושב על גבי כרים ולא על גבי כסתות, he didn't sit on pillows, he didn't sit on blankets, אלא על גבי קרקע. This is all anavah. And explained, דכל כמה דהוה קיים רביה, as long as his Rabbi, Ira Hayairi, was alive, was there, and he used to teach, הוה מתני להו לרבנן על גבי כרים וכסתות, he used to teach sitting on pillows, and the talmidim used to sit on the ground. כי נח נפשיה דעירא היאירי, when he passed away, הוה מתני דוד לרבנן. So now David became the Rabbi, but he still taught על גבי קרקע. He sat on the floor, he didn't sit on the pillows. אמרו ליה, so the talmidim said to him, ליתיב מר אכרים ואכסתות. Rabbi, sit down on pillows. לא קיבל עליה. He didn't want to. He was a big anav and he didn't want to. So that's what the pasuk, so now we know already: אלה שמות הגבורים אשר לדוד, these are the names, this is the idea of the gevurah of David. Number one, יושב בשבת. He sat. He sat like sitting, sat on the floor. Not on The next word, it says, תחכמוני. אמר רבא, what does that mean תחכמוני? So pashut pashut, it comes from the word chochmah, but the Gemara דרש'ס: אמר ליה הקדוש ברוך הוא, השם said to him, הואיל והשפלת עצמך, since you lowered yourself, you're behaving like an עניו, תהא כמוני. תחכמוני, taytsh's like as if it were written two words: תהא כמוני, you'd be like Me, which is, שאני גוזר גזירה ואתה מבטלה. The same thing, I'll make if I make a gezeirah, you have a choice, you have a koach to mevatel. That's the פשט תחכמוני: תהא כמוני, you are like Me. Then it says vayter, ראש השלישי, the head of the three, תהא ראש לשלשת אבות. You will now be the head of the three Avos. In Gan Eden, when you have the Avos, afilu the Avos, the greatest people, you're ahead of them. You're the head of the Avos. על דרך זה די Gemara says that Yeravam ben Nevat, what made him turn away? He saw himself that he and David and the Eibershter, all three, were going לטייל בגן עדן. Were going for a walk in Gan Eden. And he asked the אייבערשטער, מי בראש? Who's first? They said, בן ישי. Oh, he says, he was upset, and that's what made him start turn away. Kavod. Now, actually it says in the sefarim, mefarshim, had he not asked, he takeh would have been the ראש. Of course, yeah. Because he asked, he's not, and that made him turn away. So that's how great he was. No, but there It didn't have If there If the moon didn't ask and it wouldn't have Why didn't the sun ask? Yeah, that's not that's not like a that's not like a punishment. Forget it, the moon complained. Because I said something good, I have to be punished? The Eibershter, I'll I'll compensate you. Because he asked. Because he asked מי בראש, he was worried that he won't be בראש, so the Eibershter took it away. Why could he So he wasn't at the level that he could say it on himself, or feel it, and then express it, no? He obviously wasn't. It wasn't like the Rashbi. Okay. Then it says weiter, הוא עדינו העצני. עדינו is means a worm. בשעה שהיה עוסק בתורה, when he would learn תורה, מעדן עצמו כתולעת. He would circle himself, would sit like all all tsuzamengekurtshet like with like a תולעת, trying to learn. And what does עצני mean? בשעה שיוצא למלחמה, when he go to war, היה מקשה עצמו כעץ, he would make himself strong like a like a stick. עצני עץ is לשון עץ. What's the What's the maalah for it? Ah? What's the maalah's in מקשה עצמו כעץ? No, he had both maalot. When he had to be a ענוותן, he was an ענוותן. When he had to go to war and fight, he was going with the whole entire tekifut. Yeah, he had to have both inyanim. לעולם יהא אדם רך כקנה וקשה כארז. קשה כארז ורך כקנה. Certain things you have to be קשה כארז, you have to be strong, you can't, and certain things you have to be soft. Then it says על שמונה מאות חלל בפעם אחת. 800 חלל means dead people, בפעם אחת, one time. What does that mean? שיורה חץ, he would shoot one one arrow, ומפיל שמונה מאות חלל בפעם אחת. It would kill 800 people. A modern arrow, a missile. Yeah, something like that, yeah. Now from here you could see עין עין רואה ושאר כל השומע, over there with one shot, he killed 800, so shot a missile. והיה מתאנח, and he felt bad, he would sigh, why it's only 800 not 200 more, not a 1,000. Why it should be a 1,000? דכתיב it says, איכה ירדוף אחד אלף. When the goyim chased the Yidden, when the Yidden were not doing it, it says that one goy could chase eleven a 1,000 Yidden. So when we chase them and we win them, why shouldn't we do it 1,000? No, should also be a 1,000. How come it was only 800? It said with sighs. At least at least with sighs, because It was he was missing 200. He had 800, and he felt bad for the missing 200. Why didn't he do 200 more? יצתה בת קול ואמרה ליה רק בדבר אוריה החתי. You know why he doesn't? Because of the story of Uriah Hachiti. Because he took away Bas Sheva, and this whole story with Uriah Hachiti, that's why it's still it took away 200 that he only could kill 800 at a time, not a 1,000 at a time. No. Hm? 800 in a fucking shot. Yeah, so So So before maybe before this story He probably could could be shot 1,000, yeah, but he was centered right? Because it got according to the פסיק, איך ירדוף? Zogt di Gemara weiter, ההוא צורבא מרבנן דהוו סנו שומעניה שמעניה. Was a talmid chacham, but people spoke against him as he didn't behave the way he was supposed to. אמר רב יהודה, Rav Yehuda said, היכי נעביד? What should we do? נשמתיה, should we put him in cherem? צריכי רבנן. צריכי רבנן, he's a big talmid chacham. We have to er he can learn it better wie andere. So we have to ask him she'elot, so we can't put him in cherem. לא נשמתיה, We're not mushmid in חרם, קא מתחלל שמא דשמיא, חילול שם שמים. They could do it and, Yeah, talmid chacham could do it, and er אמר אמר ליה לרבה בר בר חנה, so he said to Rabbah bar bar Chana, מידי שמיע לך בהא? Did you hear anything, but something a case like that, you ever get like a she'eilah like this to know what to do? אמר ליה, yeah, הכי אמר רבי יוחנן, this is what רבי יוחנן said, מאי דכתיב, it says in פסוק כי שפתי כהן ישמרו דעת, lips of a kohen will keep דעת, תורה יבקשו מפיהו, ask him for תורה, כי מלאך ה' צב-אות הוא, because he is a malach of Hashem'. So, he darshent like this, אם הרב דומה למלאך ה' צב-אות, if the if the the the רבי is like a מלאך, יבקשו תורה מפיהו, then you should learn from him. ואם לאו, if not, אל יבקשו תורה מפיהו, don't learn. Memila, he said, what's your ta'anah why not to put him in cherem, because we need to learn with him, if he's not behaving properly, Then doesn't make any then we shouldn't learn from anyway. Memila, you should put him in cherem. שמתיה רב יהודה. So רב יהודה put him in חרם. לסוף איחלש רב יהודה, then later on רב יהודה became sick. אתו רבנן לשיולי ביה, רבנן came to visit him. ואתא איהו נמי בהדי רבנן, he came together with the רבנן. This this תלמיד חכם was in חרם. כד חזייה רב יהודה, רב יהודה saw him, אחייך, he started smiling, started laughing. אמר ליה he said to him, לא מסתייך דשמתית ליה לההוא גברא, not enough that you put me in חרם, ואחייכי אחיך בי? What, you're making fun of me? You're laughing at me? אמר ליה he says, לאו בדידך קא חייכנא. I'm not laughing at you, אלא דכי אזלינא לההוא עלמא דאתי, when I'm going to come to יעדער וועלט, to גן עדן, בדיחא דעתי, this I'm smiling because I feel satisfied that when I come there, I'll be happy, דאפילו לגברא רבה כוותך לא חניפנא ליה. that even you're a a great person like this, I didn't flatter. If I felt I had to put you in חרם, I played no politics. I didn't say well, it's pas נישט for this guy. So, that's why I'm smiling. I'm smiling when I saw you. If If he was

smiling. If would have been smiling. And he asked him, why are you smiling? You're smiling cuz you see me, you're laughing at me? His conscious was clear. His conscious was clear. Yeah. So he says yeah, no he said, but I did. I'm happy. Forget it, it's a it's a great thing. to be able to do something against even though ס'פאסט נישט and the people will say and this, I didn't go חניפות. נח נפשיה דרב יהודה, רב יהודה passed away. אתא לבי מדרשא, came to the בית מדרש, this other guy. אמר לו he said, \"שרי לי, now take off the חרם.\" After he passed away? Yeah. After Rav Yehuda passed away, cuz if Rav Yehuda was the one that put him in cherem, so Rav Yehuda should take him away, now he's not around anymore. אמרו ליה רבנן, גברא רבה דחשיב כי רב יהודה like יהודה לית הכא, לישרי לך. There's nobody here that's as great as יהודה to take to do matir, to take it off. אלא זיל לגבי דרב יהודה נשיאה. Go to רב יהודה נשיאה, לישרי לך, he should take it off. אתא לקמיה, he came to him. אמר ליה he said to רב אמי, פוק עיין בדיניה. He told Rav Ami, \"Go check, look into this דין, אי מבעי למישרי ליה, שרי ליה. If it's if you see that you should be matir, be matir.\" עיין רב אמי בדיניה, looked in, סבר למישרי ליה, he was matir him. עמד רב שמואל בר נחמני על רגליו, רב שמואל בר נחמני

got up, אמר he said, \"מה שפחה של בית רבי לא נהגו חכמים קלות ראש במנודה שלה שלש שנים - \" there's a story, the Gemara will say later, that the שפחה, a maid in in in the house of Rebbe put someone in cherem. Wait, the שפחה put someone in? And for three years the חכמים the חכמים recognized it, recognized it, and they weren't matir. יהודה חבירינו, our חבר יהודה, how much certainly we shouldn't be matir it. Amar R'' Zeira, so Rav Zeira said, \"מאי דקא מטא האי סבא האידנא לבי מדרשא? What is this, punkt today this רב שמואל בר נחמני came to the Beit Midrash? דכמה שנים לא אתא ליה, he didn't come for for many years.\" Why not? To this Beit Midrash. So punkt, השגחה פרטית is that today he came when this שאלה came up, and this what he said. And and he said the story, שמע מינה, לא מבעי למישרי ליה. It's a siman we shouldn't be מתיר, ולא שרו ליה, they weren't matir. Why is a siman that it shouldn't be? Huh? Because because Because he came and his opinion his opinion was not to, and funkt today he came, and He's a guy who never came to shul, and he had an opinion not to. Oh, no, in this case he gave his opinion, because he said the story, with the shifchah, yeah. Okay, why stop in the middle of the story? Nu. Okay, come let's finish fast. Nafak, he

went out, כי קא בכי, he was crying. ואזל... אזל, אתא זיבורא טרקיה אאמתיה, came a snake bit him on on the on the אבר, ושכיב, and he died. עיילוה למערתא דחסידי, they wanted to put him into the kever together with חסידים, לא קבלוה. They couldn't get him in. A snake blocked the entrance. עיילוה למערתא דדייני, they took him to the to the kever of the דיינים, קבלוה. קבלוה, because chasidim are a higher מדרגה, וממילא that was too high for him. So the Gemara says, \"מאי טעמא? What's the reason?\" It said two pshatim. Let's see, what's the reason why they did allow him in, סוף כל סוף, by the dayanim? דעבד כרבי אלעאי, he did like Rabbi Elai. דתניא, we learned, רבי אלעאי אומר, רבי אלעאי says, אם רואה אדם שיצרו מתגבר עליו, if a person sees his yetzer hara gets the better of him, ילך למקום שאין מכירין אותו, he says let him go a place no one knows him, וילבש שחורים, put on black, ויתכסה שחורים, and cover himself in black, ויעשה מה שלבו חפץ, do what you want, ואל יחלל שם שמים בפרהסיא. Don't stay here and do it, and people know you and make a chilul Hashem, and that's what he did. Mimela, he had a zechut that that's why he was taken, they took him in there. That's really premeditated, though. I mean, for first one thing is you do No, but you see you can't help it. Yetzer hara is so strong. Yeah, okay.

שפחה של בית רבי מאי? What happened with the story of the שפחה של בית רבי? The Gemara says, דאמתא דבי רבי חזיתיה לההוא גברא דהוה מחי לבנו, לבנו גדול. The maid of Rabbi saw that a certain person was hitting his older son. אמרה ליה, she said to him, \"ליהוי ההוא גברא בשמתא, he has to be in חרם, דקעבר משום לפני עור לא תתן מכשול.\" You're over on lifnei iver, why? Because he'll hit you back, and you're not allowed to hit a father. דתניא לפני עור לא תתן מכשול, and the and the the baraita says, במכה בנו גדול הכתוב מדבר, and that cherem, and the and the chachamim recognized it, kept it for three years. How is a שפחה allowed to do that? Anybody could. Anybody? שפחה of Rabbi was a different שפחה than anybody. Anybody? I don't understand that, you... You you could put someone in cherem? Huh?