זאגט די גמרא, איבעיא להו, there was a question asked, הני כהני, these כהנים, שלוחי דידן הוו אי שלוחי דשמיא? Are they our שלוחין or שלוחין of the אייבערשטער? That means like this: if a person makes a נדר, and the גמרא talks about the whole time, you can make a נדר, I shouldn't have הנאה from this person, and if you make that נדר, you're אסור to have הנאה from the person. So let's say if a person makes a נדר, I won't have הנאה from this guy, and this guy happens to be a כהן, and then you're going to bring a קרבן and he's going to be the כהן to bring your קרבן, can he do it for you? Now, if a כהן is called the שליח, שלוחין of person, then he's your שליח. You can't make him a שליח because you made a נדר, he shouldn't do anything for you. But could be they're not your שלוחין, they're the אייבערשטער'ס שלוחין. They're doing for the אייבערשטער, they're doing it, your קרבן is brought by them and they're the אייבערשטער'ס, like that's what the גמרא asks. He's not your שליח. It's like the קרבן is happening not because of you, not because of him. The אייבערשטער'ס he is doing for the אייבערשטער. That was I gave it away, finished, I have nothing more. It's the כהן now working for the אייבערשטער. So who is he working for? That's basically... Yeah. So הני כהני שלוחי דידן הוו, are they שלוחין of us, אי שלוחי דשמיא, or שלוחין of the אייבערשטער? למאי נפקא מינה? למודר הנאה, to make him a נדר. אי אמרת שלוחי דידן, if you're going to say our שלוחין הוו they are, הא קא מהני ליה, he's giving him הנאה, ואסור it's אסור. אי אמרת שלוחי דשמיא, שרי, if they're שלוחין of the אייבערשטער, you're allowed. מאי? What's the דין? And the גמרא goes and תא שמע, they bring a משנה, תנן מעכבין עליו קיני זבין, and then the גמרא doesn't in the ענין we don't bring the end, that you bring the גמרא brings a ראיה to answer this question. זאגט די גמרא ווייטער,

המודר הנאה מחבירו, someone makes הנאה from his friend, he shouldn't have הנאה from a friend, מלמדו, he's allowed to teach him מדרש, הלכות, ואגדות, ולא ילמדנו מקרא. Look, אגדה, הלכות, מדרש, חומש you can't teach him. פרעגט די גמרא, why? מקרא מאי טעמא לא? Why can't you מאי טעמא לא ילמדנו, why can't you teach him? משום דקא מהני ליה, because you're giving him הנאה. מדרש נמי קא מהני ליה, why is מדרש different? You're teaching him something, so you're giving הנאה. אמר שמואל, so שמואל said like this: במקום שנוטלין שכר על המקרא ואין נוטלין שכר על המדרש. הנאה is only a gain of money. So if people pay usually, then you can't have הנאה, can't teach the guy because you're, למשל, giving the guy הנאה, you're he's gaining, you're not charging him, you're teaching him, so he's gaining that whatever you normally would charge a dollar. But if you don't pay, if people don't pay for it, then it's not really הנאה. It's learning, but it's not called הנאה. Where the גמרא says the case is where for for מקרא, for חומש they paid, and for מדרש they didn't pay. So that's why חומש you can't teach, because that's called הנאה. מדרש they don't, you're allowed to teach because that's not called הנאה. פרעגט די גמרא, מאי פסקא? You know, why would the why would the the דין, the ברייתא be talking about you take pay for מקרא, you don't pay for מדרש? Why was why was it like that? I mean, it could be all it should have said is if you pay for it, you can't do it, if you don't pay for it, I mean if it's something that people pay for, you can't do it, if people don't pay, you could. Why does he pick up as מקרא you do pay and this you don't pay? So the

גמרא says, הא קא משמע לן, that's exactly what he's trying to teach us, אפילו במקום שנוטלין שכר, even if a place where people pay for learning, על המקרא שרי למישקל, for teaching חומש you're allowed to take, על המדרש לא שרי למישקל, you're not allowed to take money if you teach מדרש. And המדרש, הלכה, you're only allowed to take pay to teach מקרא. The גמרא is going to ask, מאי שנא מדרש דלא? Why can't you take money for teaching מדרש? דכתיב, because a פסוק says, \"ואותי צוה ה' בעת ההיא ללמד אתכם\". ה' commanded me, it's a פסוק in דברים, that day ה' commanded me to learn with you, to teach you. וכתיב, another פסוק says, \"ראה למדתי אתכם חקים ומשפטים כאשר צוני ה'\". I taught you like the אייבערשטער taught me. The אייבערשטער didn't get paid. מה אני בחנם, just like the אייבערשטער said, \"I teach for free,\" אף אתם נמי בחנם, so he told משה, \"You teach also for free.\" So that's why you can't take money for teaching מדרש, הלכה. So מקרא נמי בחנם? So חומש should also be for free if if you learn from the אייבערשטער. So the גמרא says like this: רב אמר שכר שימור. Usually מקרא is taught to children. Adults don't have to learn חומש, don't learn עברית, children. Children, you have to babysit, you have to discipline them, you have to take care that they they they behave. You get paid not for the teaching, you get paid for taking care of them. ורבי יוחנן אמר, רבי יוחנן says, שכר פיסוק טעמים, that you get שכר that not it's not for learning the thing itself, but for telling him which פסוקים and how to divide the פסוקים, that's not the עצם תורה, and that also is is allowed if you do it for that. So מקרא you could, but this you can't. זאגט די גמרא ווייטער, אמר

רב איקא בר אבין אמר רב חננאל, רב איקא בר אבין said in the name of רב חננאל, אמר רב, name of רב, מאי דכתיב, there's a פסוק that says ויקראו, it's a פסוק in נחמיה, they found the ספר תורה and they they read בספר תורת האלקים, the ספר of the תורה of the אייבערשטער, מפורש, clear, ושום שכל, and there was the שכל behind it, ויבינו במקרא, and they understood in the פסוקים. So it טייטשes what every word means. בספר תורת האלקים זה מקרא, they read the ספר תורה, they read the פסוקים, that's this. מפורש, זה תרגום, for they had תרגום אונקלוס, even though the the פסוק in נחמיה was written before אונקלוס, but the גמרא says תרגום אונקלוס was הלכה למשה מסיני, it was given already by משה מסיני. All right, so why do we attribute it to אונקלוס? It was forgotten and אונקלוס brought it back. So we give it on his name, but really it was there before. So why does נחמיה say this מפורש that it's going to come back? No, no, no, that time they had it, they still had it, later they forgot it. So the ספר תורת האלקים is חומש, מפורש is תרגום, ושום שכל אלו הפסוקים, that says to have שכל those goes cuz in in in the ספר תורה you don't see where a פסוק stops, so sometimes you don't even know what the פשט is, you could go, so when you know the the נקודות, the נקודות tells you what the טייטש of each word is. Then it says ויבינו במקרא, they understood in the מקרא, אלו פיסוק טעמים, that's the טראפ. The טראפ also tells you which is a סוף פסוק, which is an אתנחתא, so you have the נקודות and you have the טראפ. ואמרי לה, some say what it means אלו המסורות, things that were given over, there are certain פסוקים that we read differently than it says. It's all in tradition handed down, so that's what they so they read in the תורה everything, they understood it, they had the תרגום and they had the נקודות and they had the טעמים, they had everything.

אמר רבי יצחק, רבי יצחק said, מקרא סופרים, he gives it different titles, מקרא סופרים means what the סופרים, סופרים refers to חכמים, חכמים are called סופרים. That's why anything that's מדרבנן we call oh that's מדברי סופרים. This is מדברי תורה, this is מדברי סופרים, same דרבנן. מקרא סופרים, when we read the פסוקים according to the way the סופרים taught us, פשוט the way to read the פסוקים. ועיטור סופרים, and then also you have sometimes in תנ״ך words that have extra letters that are written there only, עיטור means like a crown that makes it nicer, so there are letters בעצם for the דקדוק and for the reading we don't need those letters, and it's extra. וקריין ולא כתיבן, then there are certain things that we read, but they're not written. כתיבן ולא קריין, certain things are written and not and not read. All these things, הלכה למשה מסיני, it's not that the חכמים made them up. The way to read the פסוקים and these פסוקים and the extra words that seem extra in the אותיות, all that was given הלכה למשה מסיני, and the גמרא explains examples. טעמי המקרא? Huh? טעמים? טעמים אויך, yeah, the טראפ אויך. So there's a מסורה הלכה למשה מסיני? Yeah. So the טראפ is הלכה למשה מסיני in חומש. What about the טראפ in תנ״ך? By משה מסיני, did they have the תנ״ך already? No. So, so how do they how do we know the טראפ in תנ״ך is like that? No, but it it's a מסתמא they they I don't know exactly what how it said it, but he said that in the future when you'll have that, because by סיני they didn't have the whole חומש either. But they gave the כללים, and from the כללים we take out exactly how to read. Why don't we correct the טראפ if if the טראפ... It's not מעכב. לכתחילה the דין is not מעכב. Even the reading of the words, if it doesn't change the פשט, we're not מעכב, okay, it's not, באמת you should correct. The אלטער רבי would correct even if the טראפ was wrong. Yeah, the אלטער רבי would read קריאה, he would correct even if the טראפ was wrong. Most חסידישע רבי'ס don't... don't look at... they don't know the... It's the other way around. ס'איז דא a joke, די וועלטישע מענטשן מאכן a joke. He once asked a guy, if a רבי, why don't you read with טראפ? A רבי. Why don't you read with with with with the נקודות? A רבי is a רבי. וואס איז דער טעם? אה? וואס איז דער טעם? Ah? I don't I don't know, I always wondered. In ליובאוויטש, it was always the טראפ is the טראפ is מדויק and you have to. Some people are not good, they're not doing the right thing, but the שיטה is, בוודאי you have to have the טראפ. Even this is even if ליטווישע know, a guy told me here, to teach a בר מצוה בחור טראפ, the best teachers are ליובאוויטשער. The ליובאוויטשער I think the best טראפ. And we try to be מדייק. And in the in the words themselves, אוודאי. But we also don't fix sometimes. A guy reads fast and he said כל instead of קול, should fix it. גארנישט, but it's not מעכב. Sometimes with the דת, that's a famous joke. With the... Oh no, with the דת. That's my that's my שטעטל. The the Rebbe was they say used to fix somebody by the even with the נקודות. So the guy came over to the Rebbe asked, \"Why do you fix?\" So he said, \"What's your name?\" So he said, \"פישל.\" He said, \"Okay, so I know.\" Okay, מקרא סופרים. We're going to give examples. When we said the way to read the פסוקים, so gives example: ארץ, ארץ, שמים, מצרים. So רש\"י explains, sometimes it's ארץ, sometimes it's ארץ. בכולהו, the end of a of a פסוק or in an אתנחתא, it's ארץ. שמים, really שמים, if you look at the words the way שין מם יוד מם, should be שמים. If you wouldn't know the word שמים, how would you read it? שין מם יוד מם, שמים, because יוד is a חיריק. It's as if it has an אלף: שמים. So מ... Same thing, מצרים. It looks like מצרים. So these are the way to read it. You read it with the extra אלף כאילו. עיטור סופרים when you have these... עיטור means extra words. So he goes through a whole list of extra words: אחר תעבורו, אחר תלכו, אחר תיאסף, קדמו שרים אחר נוגנים. The word אחר doesn't have to say. It has אחר תעבורו, you could have said ותעבורו. אחר תיאסף. Every time the אחר is an extra word. \"And then you...\" What do you need \"and then\"? \"Do this, and and is...\" Why does it say \"then\"? Or, \"צדקתך כהררי אל, משפטיך תהום רבה.\" \"צדקתך כהררי אל,\" it should have said \"צדקתך הררי אל.\" Anyway, these are extra words or letters. These are trying to say that these words are הלכה למשה מסיני. קריין ולא כתיבן, which are words that we read and it's not written. So he gets a whole list of פסוקים in תנ\"ך that the way that תנ\"ך is supposed to be read is with these extra words: פרס דבלכתיה, there's a פסוק that starts with the word לכתי and there's a word פרס there, it's not written, we read it. איש דכאשר ישאל, there's a פסוק, כאשר ישאל איש, and the word איש is not written. באים דנבנתה, לא דפליטה, these are different פסוקים. את דהוגד הוגד, אלי דהגורן, this is פסוקים in רות. אלי דהשעורים. הלין, all these are קריין, these are פסוקים that words that we read, ולא כתיבן, they're not written. Then we have פסוקים, כתיבן ולא קריין, they're written and we don't read them: נא דיסלח, and זאת דהמצוה, ידרוך דהדורך, חמש דפאת נגב, אם דיגאל. These are all If you have to look up all the פסוקים and these, הלין, all these פסוקים are כתיבן ולא קריין, are written and you don't read them.

זאגט די גמרא ווייטער, אמר רב אחא בר אדא: במערבא, in ארץ ישראל, פסקו ליה להאי קרא לתלתא פסוקי. There's one פסוק in ארץ ישראל they would divide it into three פסוקים. Which פסוק? ויאמר ה' אלי, ויאמר ה' אל משה הנה... Let's see if רש\"י brings all the פסוקים. No, but you have to look on the... הנה אנכי בא אליך בעב הענן... And what's the ווייטערדיקע פסוק? But that פסוק, which we have as one פסוק, they I guess they had בקבלה a different מסורה, because the way the break-up of פסוקים is all based on the trop. Wherever there is a סוף פסוק, we know it's the end of a פסוק. So they had this into three separate פסוקים. זאגט די גמרא ווייטער a new ענין. אמר רב חמא בר חנינא: רב חמא בר חנינא said, \"לא העשיר משה אלא מפסולתן של לוחות.\" משה became rich from the waste, from the drop-offs of the לוחות. שנאמר, it says, פסל לך. The אייבערשטער told משה רבינו by the second The first לוחות, the אייבערשטער made, and then wrote on it. The second לוחות, He told משה, \"You make it, and I'll write.\" What should he make it from? סנפירינון. סנפירינון was a special diamonds. And in משה's backyard, in back of his house, he found a whole chunk of this this special stones, and from that, משה chopped out the לוחות. But when he chopped it out and made it straight, chips fell off. He became rich from those chips. So there are chips that you could he became rich. Because he said to him, פסל לך, פסל לך means carve out for you. What do you mean \"for you\"? פסולתן יהא שלך, the פסולת, the chips should be yours. אמר

ר' יוסי בר חנינא, ר' יוסי בר חנינא said: בתחלה, לא ניתנה תורה אלא למשה ולזרעו. First the תורה was given to משה and his children, not for all the יידן. שנאמר, it says, כתב לך, \"Write to you,\" and פסל לך, and \"Chop out for you.\" מה פסולתן שלך, just like פסל לך means it's yours, שלך יהא, should be yours, אף כתיבתה שלך יהא. So the כתב also. So whatever is written in the תורה, the Wait, the גמרא says, this is not the end. So we shouldn't get scared, \"Oh, so the תורה is only for משה?\" But לכתחילה, the גמרא הוה אמינא that the whole תורה was given to משה. ומשה נהג בה טוב עין, טובת עין, and משה behaved with generous generosity. ונתנה לישראל, he gave it to the יידן. ועליו הכתוב אומר, like the פסוק says: טוב עין הוא יבורך. One who has a good eye, he will be blessed. כי נתן מלחמו לדל, because he gave from his bread to the poor. Now אין לחם אלא תורה, we know. That means that משה gave from his תורה, he gave to the other יידן who didn't have it. So we see here that משה was did a טובת עין, פשוט did us a favor, but really didn't have to have it. מתיב רב חסדא, so רב חסדא asked, how could you say that he wasn't told to give it to us? Doesn't it say a פסוק: ואותי צוה ה׳ בעת ההיא, at that time ה׳ commanded me ללמד אתכם, to teach you חוקים ומשפטים. So he says clearly, He commanded me to teach חוקים ומשפטים. ווי די הוה אמינא איז איז נישט איז נאר דאס אז עס שטייט דבר אל בני ישראל. אבער כאטש די גאנץ תורה, לאמיר זאגן, עס איז נישט קיין מתנה ס'איז העברה. So the גמרא answers, you know what the פשט is? You could learn: אותי צוה, me He commanded, ואני לכם, and I though gave it to you, it's I did it on my own. There's another פסוק: ראה למדתי אתכם חוקים ומשפטים, look, I taught you חוקים ומשפטים, כאשר צוני ה׳ אלקי, like ה׳ commanded me, that means He commanded me to teach you? No! אותי צוה ואני לכם, me He commanded, and I gave it to you. Another פסוק: ועתה כתבו לכם את השירה הזאת, He says, write the שירה. So the גמרא: yeah, השירה לחוד, talk about the שירה wherever it says. But then the גמרא says a different ראיה. That's the end. אלא, it says a פסוק: למען תהיה לי השירה הזאת לעד בבני ישראל, that this שירה will be in a testimony by יידן. If the whole תורה was not given to the יידן, so what kind of testimony could the שירה be? אלא פלפולה בעלמא. So here become a new פשט: that when we said before it was given to משה and his children, and משה רבינו was generous and gave it to the יידן, doesn't go on the whole תורה. It goes on פלפולה דאורייתא. דער אייבערשטער gave the תורה and the מצוות, everything, to the יידישע קינדער. The concept of a פלפול and learning and deeper and going, that was not given to the יידן, that was given to משה. And משה gave it to the יידן. I mean the methodology, or particularly every No, סתם the methodology and all this things. Yeah, we have another two minutes. Not like the גמרא. Ah? He's not saying it's like In the גמרא גופא probably. Part of it is called פלפול, yes.

אמר רבי יוחנן, and רבי יוחנן said: אין הקדוש ברוך הוא משרה שכינתו, the אייבערשטער does not rest His שכינה אלא על גבור, a person who is strong, ועשיר, now here גבור means פשוט בגשמיות strong, rich, חכם, smart, ועניו, now עניו, וכולם, all of them we know, how do we know it? ממשה. משה was a גבור, and a עשיר, and a חכם, and a עניו. גבור, where do we see משה was a גבור? דכתיב, it says: ויפרוש את האהל על המשכן. משה put the sheet, the roof on top of the משכן. ואמר מר, and we learned: משה רבינו פרסו, משה put it on. וכתיב, it says how high was it: עשר אמות ארך הקרש, so the קרשים were 10 אמות high. And משה רבינו, it seems like, didn't jump up, didn't climb a ladder, he stood and was able to do it. So if משה was able to do it, because he must have been so big. A מדרש says he was 10 אמות high. 10 אמות high, that's exactly what I'm saying. No, he was that. משה is. How do we know it? From this, נו? Since משה put it on standing, put it on the roof, and the משכן was 10 אמות, so we know משה was 10 אמות. Now, 10 אמות is pretty strong. Well, the גמרא, how do you know, maybe וארך וקטין, maybe he was very tall, but very skinny, and how do you know he was tall, how do you know he was strong? אלא מן הדין קרא, different, different פסוק. דכתיב, it says: ואתפוש בשני הלחות, I grabbed onto the לוחות, held them, ואשליכם מעל שתי ידי, I threw them down from both hands, ואשברם, I broke them. ותניא, it says: הלוחות ארכן ששה ורחבן ששה, were 6 by 6 טפחים, ועביין שלשה, 3 טפחים thick of stone! You know how much it weighed? And he was able to hold it, so you see that he was strong. עשיר, how do we know משה was rich? דכתיב, it says: פסל לך, פסולתן שלך, the the chips were yours. חכם, where do we see he was a חכם? So רב ושמואל דאמרי תרווייהו, they say like this, רב and שמואל: חמשים שערי בינה נבראו בעולם, we know that 50 gates of wisdom was created in the world, כולם ניתנו למשה חוץ מאחד, משה had all of them except one, 49. It's pretty smart to have 49 שערים of of of בינה. How do we know except for one? דכתיב, it says: ותחסרהו מעט מאלקים, a little bit he was missing. And even that he got the day he passed away. דער מעזריטשער מגיד טייטשט: הר נבו, נ״ בו, so he got the נ״, the 50, but like this he had 49. עניו, where do we see he is an עניו? Explicit פסוק. דכתיב, it says: והאיש משה עניו מאד. So we know he was an עניו. Okay, we'll stop here. יישר כח. Glad we had another Yeah. Good יום טוב. און די אקסלען האבן זיי געהאט געהאקט צו. Six by six each, or together they were six wide? Each one was six. No, there's a, yeah, but the פשוט'ע פשט, look at the picture.