vain צריך לשמתיה. You have to put him in cherem. You have to tell him, \"You are in cherem.\" ואם לא נידוהו, if he didn't put him in חרם, הוא עצמו יהא בנידוי. He'll be in cherem. You have to put him in cherem. Why? Cuz it's a very terrible thing to say Hashem's name in vain because שכל מקום שהזכרת השם מצויה, wherever you place where people say Hashem's name in vain, שם עניות מצויה. That's where you have poverty. And poverty is not just bad in itself, עניות כמיתה. Poverty is like death. שנאמר, it says כי מתו כל האנשים. It says the Eibershter told Moshe Rabbeinu you could come back to Mitzrayim because all the people who wanted to kill you died. But they didn't, it was Datan v'Aviram. Datan v'Aviram didn't die. So Rashi says they became poor, and you could call them dead because עני חשוב כמת. ותניא, another thing we learned, כל מקום שנתנו חכמים עיניהם, some place it says, wherever it says that the חכמים looked at somebody and they put their eyes in and it caused some kind of punishment, it was או מיתה או עוני. It was or death or poverty. So the fact that it's one or the two, a siman that they're both on the same scale, a siman that they're both equal. עני, עני כמת. Yeah. Yeah. Well, but you could say You could have a a person that is poor, but he has whom to rely on, it's also not, he's not really poor. No, I don't mean that. I mean if there's a person who is supporting him. אמר רבה, רבה said, הוה קאימנא קמיה דרב הונא, I was once I was standing in front of רב הונא, שמעה לההיא איתתא, he heard this woman דאפקא הזכרת השם לבטלה, she said Hashem's name in vain. שמתה, he put her in cherem. ושרי לה לאלתר באנפה, and he right away was matir the cherem, took off the cherem, and when he was matir the cherem he did it in front of her.

שמע מינה תלת, from here we see three dinim. From this maaseh we see three dinim. Sh'ma mina number one we see השומע הזכרת השם מפי חבירו צריך לשמתיה. If you see somebody say Hashem's name in vain, you have to put him in cherem. So that's exactly what he did. שמע מינה another thing, נידוהו בפניו אין מתירין לו אלא בפניו. If you put someone in cherem in front of him, cuz you could put someone in cherem in his absence, you could say make a beit din that this guy should be in cherem, but if you do it in front of him, in order to take it off has to be in front of him. That's why here he took it off her in front of her. How does this apply today? Is it any name... Is it the name השם המפורש or just... No, we're not allowed to say Hashem's name even not שם המפורש. We don't, unless it's davenen. Right, so can we put anybody in cherem? No, we don't. No, we don't do that. Right, it's not. So, nothing. ושמע מינה אין בין נידוי להפרה ולא כלום, that between putting in cherem and taking off the cherem doesn't have to lapse a certain time. You can't say you put in cherem, you only you do it, you could take it off in three days, in five day, a day. No, no, you saw he took he made put in cherem and put took it off. But the mere fact that he put her in cherem made a made a a point.

אמר רב גידל אמר רב, Rav Gidal said in the name of רב, מניין שנשבעין לקיים את המצוה, where do we see that a person should swear should do a mitzvah? Like we should swear, \"I'll put on tefillin,\" you should swear, \"I will eat matzah.\" שנאמר, it says נשבעתי ואקיימה, \"I will swear and then I'll keep it.\" So a siman you should swear. Frag the Gemara, why do you have to swear? הרי מושבע ועומד מהר סיני הוא. Every Yid already swore. Every Yid swore by Har Sinai that he is going to keep every mitzvah, so what do we need with this swearing again? אלא הא קמשמע לן, and the answer is we're not telling you what you should do, he's telling us דשרי ליה לאיניש לזרוזי נפשיה. A person is allowed to make himself stronger to keep the mitzvot because if a person makes a shevuah, everyone knows that you make a shevuah, you'll keep it. And you keep your word. It's not like a person says something, you always have to keep your words, מוצא שפתיך תשמור whenever you say, but the shevuah is a completely different thing. So that three times is like... It's not a shevuah, but it's a chazakah, it means you'd have to say uh not bli neder when you talk about That's a hidur, oh yeah, that's a hidur. So here we're talking about a mitzvah, regular mitzvah. Mitzvah is nothing. Once It's not no, it adds, in your feeling, but you have to do the mitzvah there. Person makes a shevuah he's going to eat matzah on Pesach, אדרבה, he doesn't help anything, just in feeling cuz the inyan of a shevuah is something that reaches deep into the nefesh. Mah re'ayah? Person wouldn't not lie, would lie, but if you swear, you're under oath, oh, that's a different story. Even lehavdil in courts, you do something and you say you're under oath, that's a different story altogether. Reminds me the story of of Rabbi Yechezkel Abramsky. So they can penalize you after that, so you Why? Why? And if you lie without being oath, why don't they penalize you? Because they don't expect you to lie under oath. Say, you what, he was once, who used to be a rabbi in England, in London, and he once came to court to testify on behalf of somebody, character, I guess a character witness. So the judge asked him first who are you, and what's your name, like they always do, what's your name, what's your So he said, I'm the greatest authority on Talmud in the world. So even the judge felt uncomfortable, and he said, Rabbi, where's a little bit humility? How do you say that? Says, I'm under oath. I got to say the truth, I'm under oath. Yeah. Zogt di Gemara vaiter, ve'amar Rav Gidel amar Rav, there's something else that Rav Gidel said in the name of רב, האומר אשכים ואשנה פרק זה, מסכתא זו, if a person says I'm going to get up early, and I'm going to learn Mishnayot this this פרק, I'll learn this גמרא, נדר גדול נדר לאלקי ישראל, he made a big neder to the Yidden, to the Eibershter of the Yidden, and he has to keep it, and it's almost like a neder. It's not mamash, he didn't say בלשון נדר, he says I'll get up, always remember, say bli neder. Don't Alter Rebbe says in Likkutei Torah you should, whatever you say you should always say bli neder, because the the aveirah of of saying something which is a neder and not keeping it is terrible, so we gotta always say bli neder. You just said that making the shevuah or the neder helps him to push to do it, and now you're saying bli neder, because that's gonna take away from that push? The פרקים of Rambam doesn't Ah? We don't rely on that. That's בשעת בדיעבד it is, and then lechatchilah you should never say make a neder. It's nothing. No neder.

Don't make any nedarim. Strengthen yourself like that, just like that, and don't, say everything bli neder. Taking away that that extra push by saying bli neder, it's worth it. Yeah, it's worth it. It's worth it. Ve'amar Rav Gidel amar Rav, another thing Rav Gidel said in the name of רב, האומר לחבירו, if someone says to his friend, נשכים ונשנה פרק זה, you know what, let's get up in the morning early and let's learn chassidut, let's learn this פרק, עליו להשכים, he has to be the first one. If he's the one that said it, he should come there before the other guy. שנאמר, it says, ויאמר אלי, says the navi, says the, Aibershter said to me, קום צא אל הבקעה, come let's go, go to the בקעה. What happened? ואצא אל הבקעה, I came to the בקעה, והנה שם כבוד ה' עומד, אייבערשטער was waiting for him. That means that Aibershter who said let's go to the בקעה came first. There it shows that if you say to somebody let us get up early, you have to be there first. The בקעה again? A valley. Oh. אמר רב יוסף, Rav Yosef said, נידוהו בחלום, if someone dreamt that he was put in חרם, so, in those days definitely, when a person had a dream, it meant something. A dream was a message מן השמים. Says in the Gemara, a dream is like a נבואה קטנה. It's not like nowadays, a dream means nothing, because nowadays you dream of what you think about during the day. And even if a person will say, I had a dream about this and this, and I know I didn't think about it during the day, means nothing. You think you remember what you thought about? I can't tell you what I thought about the last half hour, I can't tell you what I thought about the whole day. So nowadays it means nothing, but in the time of the Gemara, it was a dream meant something. So it means that you, take, didn't think about it. If you thought about it, it means nothing, but I didn't think, and I'm control of, I remember what I thought, so how did it come? Obviously it was put into my mind מן השמים. Only if you think it, only if you remember it. What? In the dream. Only if you remember the dream, then it's an application of meaning. Well, if you don't remember it, you don't remember, what could it be? I mean, don't remember, you don't remember. If you remember, it means means something, it's a message they'll tell you. If you don't remember, you don't know what the message is. So it says here, if they put you in חרם in dream, צריך יו\"ד בני, בני אדם להתיר לו. You have to get 10 people together to be מתיר the the חרם, because it's, yeah, if you had a dream like this What is it, how does it feel, I mean, when you're not in jail, it's just excommunicated from the community. Yeah, that's what חרם is. How does that appear in a dream? Yeah. Appeared in your dream that people got together and told you you're חרם. Yeah, that's what you dream. So, and these 10 people that you have to get, דתנו הלכתא, not only they learn משניות, they even learn גמרא, they were able to explain the הלכות. In other words you have to get real תלמידי חכמים. אבל מתנו ולא תנו ליה, but if they just learned themselves משניות, but they didn't learn גמרא, לא, they're not good enough. ואי לית כא דתנו הלכתא, if you can't find, there is no people who learned גמרא, אפילו מתנו ולא תנו, then you can even take people who learn משניות and didn't learn גמרא. ואי ליכא, if you don't even find those, ליזיל וליתיב אפרשת דרכים, go sit down at a fork in the road where people pass, ויהיב שלמא לבי עשרה, and give Shalom Aleichem to 10 people. That itself, when a guy gives a shalom and 10 people give you שלום עליכם, that itself is like taking off the dream temporarily, עד דמיקלע ליה עשרה דגמרו הלכתא, till eventually you're going to find people, 10 people who learned Gemara. But till then, at least, the meantime, do this, and that takes it off temporarily. And then when you find, then you'll have to have them take off your חלום. What if I feel like we could find 10 rabbonim for Chassidus? 10 rabbonim? If you learn Chassidus you're a תלמיד חכם, so... Yeah.

זאגט די גמרא ווייטער, אמר רב חנינא, רבי יאשיה משמיה דרבי יהודה בריה דרבי עילאי, he said like this: מאי דכתיב? There's a pasuk, it says, וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה, it says, it'll shine to you. To who? To those that are afraid of My Name. And וגמריה, the end of the pasuk is, what'll shine? Shemesh, the sun, tzedakah, will be as tzedakah, u'marpei, and it will cure, בכנפיה, with its wings, with the light that it gives out. So what are these people? He says, who's it going to happen to? To the יראי שמי. Who're the יראי שמי? אלו בני אדם, goes on people, שמתיראים להזכיר שמי לבטלה, people who are afraid to mention My Name in vain. All frume yidn, we never say Hashem's name, we always say ב\"ה, so these are called יראי שמי. It's interesting, isn't it true that by Sephardim, they mention Hashem's name? When they say thank God, they will say Hashem's real name, no? They won't say Elokim, they'll say with a heh. Some of them. Some of them, they do. But obviously it's and they're not doing against halacha, because it's not called levatala. If you praise Hashem, that's not called levatala. We're careful anyway, but some people are not. We say, someone will ask you how you're doing, say תודה לא-ל. We say לא-ל. Many of the Sephardim will say with Hashem's name, with an alef. That's real Hashem's name. Okay, it's not שם הוי'ה, but still it's Hashem's name. Even in English we should be careful, right? G-o-d. Yeah, we and we write, we only write G-d, we don't, and even, yeah. But al kol panim, who's called יראי שמי? Those that are afraid to mention Hashem's name levatala. And then the pasuk continues: שמש צדקה ומרפא בכנפיה. The sun is does goodness, kindness, and will cure with its wings. אמר אביי, so Abaye said: sh'ma mina, there we see, האי חורגא דיומא מסי, if if there's the day and you have the sun shining, and a lot of times when the sun shines in a place, you see, look at the air, you see dust. You see the dust that shines, that'll cure you. Those are the wings of the sun, it'll cure you. Dust particles. Yeah. Tell the health people that don't deal with doctors, but they do themselves, this is... Okay. Okay. So breathe in deep when you see it. When you see that, yeah, yeah.

ופליגא דרבי שמעון בן לקיש, and when he said this, Abaye said this, it's against what Rabbi Shimon ben Lakish said. דאמר רבי שמעון בן לקיש: אין גיהנם לעתיד לבא. When we say דער אויבערשטער will punish the רשעים לעתיד לבא, it's not through Gehinom. What'll happen? הקדוש ברוך הוא מוציא חמה מנרתיקה. Hashem is going to take out the sun from its shield. Now the sun is in the shield, He'll take it out. Be very hot! צדיקים מתרפאין בה, tzadikim will get cured, like it says in this פסוק, שמש צדקה ומרפא. רשעים נידונין בה, resha'im will be punished with it. צדיקים מתרפאין בה, where do we see tzadikim will be cured? דכתיב, it says, וזרחה לכם יראי שמי שמש צדקה ומרפא בכנפיה, and it'll shine to the יראי שמי and it'll be מרפא, it'll cure, with the כנפיה, with the wings. ולא עוד אלא שמתעדנין בה, not only that it'll cure them, it'll make them feel good, it'll give them pleasure, שנאמר, it says, ויצאתם ופשתם כעגלי מרבק, you'll go out and you'll you'll multiply, you'll grow, like stuffed calves. So it's it's it's good. ורשעים נידונין בה, the resha'im will be punished by it, שנאמר, it says, כי הנה היום בא, the day is coming, בוער כתנור, going to be burned like an oven, והיו כל זדים, all the bad people, וכל עושי רשעה, all the people who do bad, קש, they're going to be like straw, and the fire is going to burn them, ולהט אותם היום הבא אמר ה' צבאות, that day, and that'll be a day אשר לא יעזב להם שורש וענף, nothing will be left of them, no root, nothing, no branch, nothing be left. But what's the machloket here? So Rabbi Shimon ben Lakish taytsh this pasuk, that this pasuk goes on לעתיד לבא. So it's not like what Abaye said. Abaye said from this pasuk we see that when you see the sun and you see the rays of the sun, stand in it and you'll get cured. So he taytsh the pasuk goes on nowadays. If you look at Reish Lakish, he says the pasuk goes on לעתיד לבא. So there's a machloket here whether the pasuk can apply now or not. It goes both ways. They're both right. Good. אלו ואלו ד... אלו ואלו דברי אלקים חיים. It's now and later. Yeah. Now it's a little bit and later it's more. זאגט די Gemara ווייטער,

תניא, מ'האט געלערנט אין א ברייתא, אומר שמעון הצדיק, שמעון הצדיק said, מימי לא אכלתי אשם נזיר טמא אלא פעם אחת. I never wanted, I never ate, אה? אלא אלא אחד, yeah, yeah, not פעם אחת, אלא אחד, I I didn't read it, only once. What What was What does he mean? Like this, a nazir, when he takes upon himself to be a nazir, when he finishes his nazirut, he has to bring a קרבן אשם and he has to bring uh עולה. Also, a nazir is not allowed to become tamei during the time when he's a nazir. What happens if by mistake he's in a room and a person dies there and becomes tamei? He has to bring a korban, also, and then start over again. That's called a אשם נזיר טמא. It's a אשם from a nazir, but not the nazir when he's tahor and he finishes nazirut is one thing, but from a נזיר טמא, he says he never ate. Once it happened. פעם אחת, he says, בא Must be טהור to bring a קרבן, right? It must be טהור That's for sure. He becomes טהור, but he starts It's the middle of his days. He took upon nazirut for for 30 days. In 15 days, this happened, he has to bring a קרבן, the whole thing, גילוח השער, whole thing, and then he starts over the 30 days, but he says, \"I never ate wanted to eat from such a קרבן.\" פעם אחת בא אדם אחד, נזיר, מן הדרום, once, a נזיר came from the south. וראיתי, I saw, שהוא יפה עיניים, he had beautiful eyes, טוב ראי, he looked good, וקווצותיו סדורות לו תלתלים, and he saw, I saw his hair was ממש in in in braids, beautiful hair, and since he was a נזיר, שמעון הצדיק understood the end will be he will have to cut it off, because a נזיר, when he finishes, cut it off. ואמרתי לו, I said, \"בני, my son, מה ראית להשחית שערך זה הנאה? Why are you going to cut off your hair? Why did you take upon yourself to be a נזיר, which means you will have to cut off your hair, this beautiful hair?\" אמר לי, so he said to me like this, \"רועה הייתי לאבא בעירי, I was a shepherd for my father in my city. והלכתי, I went, למלאות מים מן מן מן\", just 1 second. Oh, this is this is wrong also, the same same problem like last time. This is the wrong page. This mixed up the print here. \"מן המעיין, I went to take out water from a well, ונסתכלתי בבבואה שלי\", so I saw my reflection in the water. In other words, and he never saw his face, \"ופחז יצרי עלי\", and my יצר הרע got very strong. I saw how handsome I am. So, my יצר הרע got strong, \"וביקש לטורדני מן העולם\", and the יצר הרע wanted me push me away from the world, it means the יצר הרע threw a תאוה into me that I should go do things which are wrong. \"ואמרתי לו\", I said to the יצר הרע, \"רשע, למה אתה מתגאה בעולם שאינו שלך? Why do you hold yourself big?\" Kind of talking to himself basically, \"In a world which is not yours, במי שהוא עתיד להיות רימה ותולעה, why are you convincing a person to do things bad? What's going to be at the end? Become worms. Become rotten. העבודה\", I swear, \"שאגלחך לשמים, I'm going to cut off my hair for השם's sake.\" In other words, what made him look nice was his hair, so I'm going to cut off my בהשקט, cut off my hair to השם. How do you cut off your hair to השם? נזיר Be a נזיר and then you cut off your hair, it's cut off to השם. So, when he told me that, מיד עמדתי ונשקתיו על ראשו, and I got up, I kissed him on his head, ואמרתי לו, I said to him, \"בני, my son, כמוך ירבו נוזרי נזירות בישראל. A lot, like the type of nazir that you are, you should have many of that like in עליך הכתוב אומר, on you, the pasuk says, איש כי יפליא לנדור נדר נזיר להזיר להשם. For a person to make a neder to make a nazir to Hashem. You did it for l'shem shamayim. You did it for the sake of Hashem to be able to cut your hair off the yetzer hara shouldn't get to you. But looks like this guy never saw himself in the mirror, never He saw his reflection. This is the first time. He never looked in There was mirrors in Yeah, but still people looked, people saw. Looked in the water Do you think it's the first time he went to the water? No, there were great people who never looked in the mirror. They say with Rav Yeshaya Pik. Huh? Rav Yeshaya Pik once was He told the Chasam Sofer and he went to a hishtadlus to some government official, when they came to the door, so there was outside, there was like a a foyer, a room, and they were discussing who should go in first, because they were all great rabbanim. And there was a mirror there. So, Rav Yeshaya Pik turns around, he says, \"Hey, there's a man here. He looks like a מלאך אלוקים, let him go in.\" It was him, he didn't realize. He never saw his face. Rav Yeshaya Pik? Yeah, he's the one who wrote the the מראה מקומות in the Gemara. מתקיף לה רב מני, רב מני asked, מאי שנא אשם נזיר טמא דלא יאכל? Why did he say, \"I didn't eat from a korban asham of a נזיר טמא\"? Why? משום דאתי על חטא. It came for an aveirah, something wrong happened. כל אשמות נמי לא יאכל. A regular korban, every other קרבן אשם, על חטא באין. Every asham that you bring is for an aveirah. אמר ליה רבי יונה, רבי יונה said to him, היינו טעמא, that's the reason. כשהן תוהין נזירין, other people, when why did they make themselves a נזיר? Because they're afraid. They were what, afraid? They

do the aveirah and they're afraid they're going to be punished, so they like they do teshuvah, but they're doing it because out of fear. So that moment is good, they do teshuvah. כשהן טמאין, but if they are טמא in the middle, ורבין עליהן ימי נזירות, what happens if they become טמא? They bring a korban, but they have to restart over, so it means instead of being a נזיר for a month they have to be extra. מתחרטין בהן, they they have charatah then. ונמצאו מביאין חולין לעזרה. If they have charatah, really they didn't want the נזירות, so they're really the korban not a real korban, so it's like חולין בעזרה. That's why he never ate from them. A regular asham from a regular נזיר is fine. Farkert, it comes along with teshuvah. This comes along with a person charatah why he's a נזיר. That I didn't want to eat. Because if he became טמא, he has charatah? Not because he became טמא. He became טמא, ממילא that extended his time of נזירות. So usually they he wanted 30 days, all of a sudden going to be 45 days, it's he doesn't There's nothing here. Yeah. Oh. Turn.