גמרא in בבא בתרא דף י״ג עמוד א׳, in connection to some ענין that the גמרא brings here, so the גמרא brings a ברייתא: מי שחציו עבד וחציו בן חורין, somebody is half עבד, עבד כנעני, and half a regular free person. How do you have half עבד, half בן חורין? Very simple. If an עבד belonged to two partners, a גוי, an עבד, a גוי, so he's an עבד כנעני, and one of the partners freed him, so now he's half עבד, half בן חורין. What is the דין on an עבד that's freed? עבד that's freed is a full-fledged איד. עבד that's freed is like a גר. And it's not even up to him. A גר, it's up to his will to become a איד or not to become a איד. It's not up to him. If he's an עבד, he has a חיוב to do מצוות like a woman, and if he's freed, automatically he becomes a full-fledged איד and he has no choice now. Now he's a איד with all the חיובים. So what happens if this guy is half עבד, half בן חורין? עובד את רבו יום אחד ואת עצמו יום אחד, דברי בית הלל. So

בית הלל says, so one day he works for himself, one day he works for his master, one day for himself, one day for his master, and it goes on. בית שמאי אומרים, בית שמאי say, תקנתם את רבו, you fixed up what his master could do. How does the master get along with him? So, one day, one day him, one day him. ואת עצמו לא תקנתם. You didn't fix him. He got a problem. What's his problem? Who is he going to marry? לישא שפחה אינו יכול, he can't marry a שפחה because half איד. A איד, the half of him that's free is a regular איד, a regular איד cannot marry a גויה שפחה, a שפחה כנענית, so he can't. לישא בת חורין אינו יכול, he can't marry a regular Jewish woman because he's half עבד. An עבד cannot marry a Jewish woman. יבטל? Let him stay not being married? Can it be? והלא לא נברא העולם אלא לפריה ורביה. The world was created to multiply, to have children, שנאמר, which פסוק the גמרא quotes, the פסוק לא תהו בראה לשבת יצרה. The תורה was created not to be, the world was created not to be empty, but to be inhabited, to have people. So ממילא there is an obligation upon this guy to have children, but how are you going to do it if he's half עבד and half...? If he'd be a complete עבד, he marries a שפחה. If he's a complete בן חורין, complete free איד, free Jew, he marries a Jewish woman, but now he can't. Therefore, so the חיוב is only half of it, only half of him has a חיוב. No, we'll see in a second, it's not true. Why only half? He doesn't have a חיוב, does he? לשבת, no, he doesn't have פריה ורביה. Okay, yeah. אלא, therefore, בית הלל, בית שמאי says כופין את רבו ועושה אותו בן חורין. We force the master and to make him free, and now he is a regular free איד, he could marry a regular Jewish woman, and he'll be מקיים. Okay. There are a lot of תוספות here, a lot of קשיות here, but we're going to focus on the one of the שאלות here. So

תוספות here asks a שאלה, ואם תאמר, one of the שאלות, היכי כפינן לשחרוריה? How do we force him, the master, to free him? והאמרינן בפרק השולח, the גמרא says in גיטין, כל המשחרר עבדו עובר בעשה. Someone who frees an עבד, it's against, it's a עבירה. It says in the פסוק לעולם בהם תעבודו, you should always work with them. Unless you need him for a מנין. וכי תימא, you might say, מצוה שאני, you might say, one second, that, okay, you're doing it for a מצוה, in order to be able to have children. Who has the עבירה and who has the מצוה? The מצוה the guy is going to have. The עבירה is going to have the master. וכי אומרים לו לאדם חטא כדי שיזכה חברך? Could, I mean, ערב שבת, do we tell one איד, you do an עבירה so that person should, should gain a מצוה? You can't do that. Well, doesn't positive commandment override negative commandment, as they say? Yeah, עשה דוחה לא תעשה. No, so here is what... This case is not like that, because it's two different people. The, this positive commandment is to... Positive commandment of not, of, here's a positive commandment of not, of not משחרר, not to do something, not, you're not allowed to משחרר. The עשה is you are not allowed to free him. אי והא דשחרר רבי אלעזר עבדיה בהשולח שנכנס לבית הכנסת ולא מצא שם י׳, אי, we find in the גמרא that רבי אלעזר came into שול and there was only nine people, so he freed his, his עבד כדי to have a tenth for a מנין, so we see you can. התם משום דרבי אלעזר גופיה עשה מצוה בכך שיש לו מנין, because there רבי אלעזר himself did a מצוה. He made a מנין, it's a good thing to make a מנין. But here, the master has no מצוה whatsoever. So he's asking, does the master, so how do we tell the master, because he should be able to have it, children, to have a מצוה, you should do the עבירה of freeing an עבד? Okay. So, ואמרי, more in between, and then he answers, משום דמצוה רבה שאני. A מצוה רבה, this מצוה is a very great, it's a special מצוה. The מצוה of שבת יצרה, of having children, is a big מצוה. אף על גב דעבר בעשה, even though by doing this, freeing him in order to enable him to do the מצוה, he's going transgressing an עשה, you're allowed. כדאמרינן בריש תמיד נשחט, he brings a ראיה from a גמרא in פסחים, similar. It says like this in the גמרא: אין לך דבר שיתעכב אחר תמיד של בין הערבים, וכל הסדר is all the קרבנות had to be brought in the בית המקדש before the קרבן תמיד. Had to be after the קרבן תמיד in the morning, they all had to be before the קרבן תמיד of the afternoon. אלא there's one a few things after: קטורת, there was one קטורת that came after, ונרות, the lighting of the מנורה, ופסח, the קרבן פסח, that קרבן פסח always has to come after the קרבן תמיד, ומחוסר כיפורים דערב פסחים. What happens if a guy was טמא and he can't bring the קרבן פסח, and the day of ערב פסח he has to bring the קרבן פסח and he didn't manage to bring it before the קרבן תמיד? So if he's not going to bring his his קרבן, cuz he's a טמא, a person that, it's one of the four people that if they're טמא, the complete טהרה comes only after the קרבן. He's called a מחוסר כיפורים. He didn't manage to bring the קרבן before the קרבן תמיד. If he's not going to bring his קרבן, he's not going to be able to bring the קרבן פסח. So here they allowed him to bring the קרבן, his קרבן, קרבן מחוסר כיפורים in order to bring the קרבן פסח. ומפרש התם, the גמרא says why: משום דאתי עשה דפסח שיש בו כרת ודחי עשה דהשלמה. There is a חיוב, a מצות עשה to bring a קרבן פסח. There's also a מצות עשה that you can't bring anything after the קרבן תמיד. The פסוק says עליה השלם כל הקרבנות כולם, it says. So the

מצוה of קרבן פסח is a stronger עשה than the עשה the other one. קרבן פסח is כרת if you don't bring. So that's דוחה. So they allowed the person to bring to do an עבירה, to bring the מחוסר כיפורים to bring his קרבן after the קרבן תמיד, in order to do a מצוה. Now, who's doing the עבירה and who's doing the מצוה? No. אלמא כעבר כהן אעשה דהשלמה, the כהן, the ישראל doesn't do anything, the כהן is עובר on the עבירה of not bringing a קרבן after the קרבן תמיד, כדי שיקיים מחוסר כיפורים מצות פסח, so that this other guy, the טמא guy, should be able to do the קרבן פסח. So what do we see here? That even though normally we don't tell one person you do an עבירה so the other guy should do a מצוה, but for special things we do. And here we see this is a special thing that we do. Huh? Well, you could say let someone else, another כהן do it. Some כהן has to do it. Some כהן has to do it. Yeah. Well, the תורה allowed him to do it. We'll go into this and we'll see. Okay. So this is the answer of תוספות, and therefore here also the owner, the master does an עבירה, when he frees the עבד, he's doing an עבירה, in order for him to be able to fulfill his מצוה of שבת יצרה, of having children, because it's a מצוה רבה, just like over there it's a big מצוה. Okay, ווייטער. ואם תאמר, so there's another שאלה. אמאי כייפינן? Why do we force him? In order to avoid We have a problem here, he can't have children. So why do we force the master to free him for that reason? I

have a better עצה. ימכור עצמו בעבד עברי. This week's פרשה! Let him sell himself for an עבד עברי. למאן דאמר בפרק קמא דקידושין, according to the one that holds, מוכר עצמו רבו מוסר לו שפחה כנענית. According to that opinion, if he sells himself, he could have a שפחה כנענית, he'll have children. ולמאן דאמר נמי דאין לו בנים רבו מוסר לו שפחה כנענית, okay. And he says here What? Yeah, the free half. The same half, he's an עבד כנעני. The free half, he should sell himself as an עבד עברי. And if he'll be an עבד עברי, he'll be able to, as an עבד עברי not an עבד כנעני, an עבד עברי could marry a שפחה כנענית. So the half of of an עבד certainly can marry a שפחה כנענית. His half of איד is also allowed is now be able to marry a שפחה כנענית. Do what? Yeah, you could have half עבד כנעני and half איד. עבד עברי is a regular איד. עבד עברי is just a special דין that you can sell yourself as an עבד עברי. Well, that's some hold like that, but that's a He's not, he's a half איד, נו, he's a half איד. And a איד could sell himself as an עבד עברי. So he Yeah, whatever he has, whatever אידישקייט he has he sells, and now he can marry a שפחה כנענית. So why do we forces master. איי, מאירי, די עצה תקנה? That's not a good עצה. דאסור למכור עצמו בעבד עברי. You're not allowed to sell yourself an עבד עברי, סתם, as a כדאמרינן בפרק קמא דקידושין it says, אוזן ששמעה על הר סיני כי לי בני ישראל עבדים. Why do you do the רציעה if he wants to stay longer? The ear that heard on הר סיני that you are my עבדים, my servants, my slaves, not somebody You went and sold yourself, so you can't do it. So תוספות's answer why don't we give him the עצה to sell himself as a עבד עברי, because you're not allowed to. פרעגט דער מהרש״א א מעכטיגע קשיא. תוספות said before that the master is also doing an doing an עבירה. אלא מאי? For the sake of this מצוה, he's allowed to do the עבירה, even though they're two separate people. Why wouldn't it be better if somebody has to do an עבירה, both of them are עבירות, why choose to do the עבירה of the master should do the עבירה of selling him as an עבד עברי, as freeing the עבד כנעני in order for him to do, let him do the עבירה of selling himself an עבד, it's also an עבירה, in order for him to do the מצוה, wouldn't that be better? So

that's that's that's the קשיא. It's a לאו, what's the עבירה? Of which one? Both. I mean either one, which No, selling himself? Yeah. Selling himself is is a עשה also. The איסור of selling yourself. And the איסור of of freeing an עבד is also an עשה. Does it continue on? Can you do תשובה for something like you sold yourself, it's done? You can always do תשובה. Do you have to buy yourself back, I know? You have to buy yourself back, yeah, yeah. That's his קשיא. And he answers, the reason we choose that the master should do the עבירה of freeing him in order for him to do the מצוה, rather than him doing the עבירה of selling himself an עבד עברי, because the מצוה that the when the master does it, the מצוה is a greater מצוה. When the master does it, he becomes a full ייד. A full ייד is מקיים the מצוה of פרו ורבו. A ייד is מחוייב in the מצוה of פרו ורבו. If he sells himself, and he has an שפחה כנענית and he has children, he's not מקיים פרו ורבו, he's מקיים שבת. He's מקיים the other פסוק, which the גמרא quotes, לשבת יצרה. That's a שוואכערע מצוה. So if we're gonna choose somebody has to do an עבירה in order for him to do the מצוה, so we chose that let the master do it so he will do a better מצוה, but if he does it himself it's a שוואכערע מצוה. That's what he Obviously, that's what comes out from here. It's a ייד, what's the מצוה of a גוי. Uh? Yeah. But he's still a ייד. Right. Yeah. But a גוי also has a מצוה, the מצוה of שבת. So that's the שוואכערע. But it's only שבת. A גוי has this שבת, but if he frees him he becomes a regular ייד, and a regular ייד has a full-fledged מצוה, that's why we do it. Is it a worse עבירה for the half-free to marry the גוי, or the half-slave to marry We're not telling him to do any עבירות to marry. Marry that don't allow anyway, that's for sure. But is it a worse עבירה to marry To marry. to for the half-free to marry a גוי? אוודאי, terrible עבירה. A ייד to marry a גוי or a שפחה is a terrible עבירה. A ייד to marry a שפחה. So this is מהרש״א's תירוץ. How do you become a half-ייד? That's what he's saying, he's a slave owned by two partners and one partner freed him. So the part that you're the one When you free a slave, he becomes a ייד. He's a גויישע person, but when he's a slave and he's freed, he becomes a ייד. So if one person, one of the two partners, freed him, he's half-ייד and half-גוי, half half-ייד and half-עבד. Saves trouble with the yard. He has a he got two halves. We'll deal even with two halves here. The truth is, באמת maybe you could say a different תירוץ to the מהרש״א's קשיא. Another תירוץ. Actually maybe not one תירוץ, maybe two תירוצים. We'll see with time because how far we'll go. Say like this, if you look into the ספר החינוך, in this מצוה that you're not allowed to free an עבד, חינוך always gives reasons and explains what the meaning of the מצוה is. Why can't you free an עבד? What's It says, לעולם בהם תעבודו, you have to Why not? So he says like this, interesting פשט. He

says because the whole world made for יידן, and the ייד should serve השם. In order for a ייד to be able to serve השם, he has to have עבדים. You have to have people serve you, to have to have עבדים. If you're gonna free an עבד, you're gonna take away from this idea of a ייד serving השם. That's what he says. Because you're making it harder for him to serve השם. So you're not allowed to free the עבד, because not freeing the עבד helps עבודת השם. That's what he says. Therefore, he says, in certain cases you're allowed to free. He says, why? Because if the whole reason you're not allowed to free an עבד is because it's gonna take away from עבודת השם, if freeing him will help עבודת השם, למשל, the case of the מנין, that because he freed him you are able to דאווען with a מנין, so freeing him helps עבודת השם. In that case you're allowed. Or any other things to free him in order to be able to do the מצוה of פריה ורביה, like תוספות says, you're allowed to. Why? Because this In this case, there is no problem. The whole problem is you're gonna make a lack of serving השם. freeing serving עבודת השם. לכאורה, I would like to take the פשט in the חינוך a little bit deeper than what it sounds. It sounds superficially that when there's a big עבודת השם, pushes away the עבירה of freeing an עבד. באמת, it's not like that. If you free an עבד in order to help עבודת השם, there is no עבירה to begin with. Because the whole ענין of not freeing the עבד is because it's going to take away from עבודת השם, if freeing the עבד helps עבודת השם, so not the פשט ממילא you're allowed to do that עבירה, there is no עבירה. Just Ah, just עבודת השם. In other words, it's not Usually we have like this: we have a fight. There's, when you have a conflict, from one side you're allowed to you should do this, other side you do What do you do? So, one pushes away the other, like עשה דוחה לא תעשה, yes? Here, it's not one pushes. The עבירה of freeing an עבד itself says that in this case, you should not free him. So, על דרך, I'll give you an example where we find this. There's a שיחה of the רבי בנוגע in חלק ט\"ו, בנוגע חנוכה, it goes on the רמב\"ם. The רמב\"ם in the end of הלכות חנוכה says what happens if you only have enough candles or oil to light or שבת or שבת candles or חנוכה candles, which ones comes first? So, the רמב\"ם says שבת candles come first. שבת candles קודם, comes first, and then he says because it's for שלום בית, שלום. שבת candles is made for שלום בית, and that's all. It's done more often That's not the reason, no. He doesn't say that. It's because of שלום בית, and he brings, he says, just like we find that the אייבערשטער allowed His name to be written and erased for שלום בית, where do we find it? By a סוטה. A סוטה, you write the מגילה and you write the name and you erase it into the water in order to help שלום בית, so we see how important שלום בית is. And then he says, כל התורה כולה לא ניתנה אלא לעשות שלום בעולם. The whole תורה was given to make שלום in the world, ממילא, that's why it's so important. So, normally, you would learn the פשט in the רמב\"ם that the פשט is that there's a conflict here: חנוכה candle says, 'You have to light me,' שבת candle says, 'You have to light me.' Which one wins? שבת candle is stronger than that. The רבי says that's not the פשט. The רבי asks the שאלה, why does the רמב\"ם bring here this whole thing, the whole תורה was given for שלום? What's נוגע? The רמב\"ם doesn't write סתם אגדתא. He says this is first, the whole תורה was given for שלום. The רמב\"ם, you learn the פשט in that, and also he says the גמרא says a לשון that חנוכה that נר שבת is first, that it says a לשון עדיף, is better. רש\"י says קודם, the רמב\"ם says קודם, comes first, it just So, he says like this: The רמב\"ם is trying to tell you, it's not the פשט that שבת candles is fighting with חנוכה, חנוכה says light me and שבת candles. Since the whole תורה was given for שלום, so חנוכה candles, which is part of the תורה, is also for שלום. If the whole purpose of חנוכה candles is for שלום, what happens if you have a מצוה that is holding in the שלום? So, חנוכה candle says, 'You know what? In this case, it's not me, because it for what I for what I represent for what חנוכה candles represent, you should light שבת candles.' So, it's not that it's דוחה. Sometimes we have something that you have two things, one is דוחה the other, pushes away. Sometimes we have not דוחה, we have מותר. There's הותרה, הותרה, הותרה is even more, it's even It's more than מותר. This itself says That's why the גמרא uses the word עדיף. עדיף means it's better. The רמב\"ם says it's not because it's better. Better means you have two things, which one is better? 'Oh, this one is better than that, so this one wins.' It's not a conflict. פארקערט, in this case, the whole מציאות חנוכה candles itself מאנט that you should light the שבת candles instead of me. Basically, it's almost like saying that when you light the שבת candles, you're fulfilling what חנוכה candles is. It's not that you're pushing away חנוכה candles. I'll give another example: in the case of פיקוח נפש, there's a big חקירה candles come to use, you can use the light. חנוכה, you're not supposed to use the light. So, it's more practical, it's more That's not the more down, it's more of a physical thing, and more No, that's טענה No, okay, that, no. שלום בית itself is a subcategory of שלום בית, שלום in general on the earth Yeah, yeah, yeah, yeah, yeah, yeah, yeah, yeah. Yes, yes, yes, yes, yes, it's all part. פיקוח נפש, when it comes פיקוח נפש דוחה שבת, if a person's life is in danger, it pushes away שבת. So, we have always a חקירה, is it דוחה שבת or הותרה שבת? Is it push it away שבת or it allows, it's מותר? And the רבי says he holds a third way, actually bases it first on the אור החיים הקדוש. The גמרא says, why should you be מחלל שבת to save a person's life? חלל עליו שבת אחת כדי שישמור שבתות הרבה. You מחלל one שבת and that way he'll live and many שבתות. So, ממילא, the אור החיים הקדוש says, it's not the פשט that מצד הדין of שבת, you shouldn't be מחלל שבת, מצד הדין of פיקוח נפש, you should. What happens if that פיקוח נפש overweighs. No, it's not the פשט. Since it's good for שבת that you should be מחלל שבת, so it's not the פשט that you're מחלל שבת. שבת אליין מאנט today you have to מחלל. It's not that שבת is fighting you, and אלא מאי you this one wins. And the רבי goes even a step further. The רבי says that it's, see according to the אור החיים, it's for the benefit of שבת, but not today. Today שבת is a חילול. For next שבת. The רבי says it's even more. That it's even today, why? Because the רש\"י says in the חומש, what's the purpose of שבת? The פסוק says אות היא ביני וביניכם. It's a סימן between us, sign. So רש\"י says it shows how much the אייבערשטער loves יידן. If the whole purpose of keeping שבת show how much the אייבערשטער loves יידן, so therefore to save a ייד's life, this is the essence of what שבת is. So it's not only because of שבת next week and three weeks and a year from now שבת will help. Today שבת is screaming be מחלל, because it's not

חילול. It's not חילול, it's שמירת שבת, this is the קיום of שבת. And there are more examples to this. So I want to say the פשט here also in the in the חינוך, where the חינוך says בנוגע שחרור, he says that when you're משחרר an עבד, the reason is why you're not allowed to is because it helps עבודת השם. Therefore, if being משחרר, not allowed to because it hurts עבודת השם. It'll hurt, yeah, it'll take away עבודת השם, so being משחרר will take away, so not not being משחרר helps. But if being משחרר helps עבודת השם, you're allowed to. So it's not the פשט that the פשט is that you're not allowed, there's an עבירה, but if it helps עבודת השם, you push away the עבירה. It's not an עבירה, there's no עבירה to begin with! This is part of the מצוה of not being allowed to משחרר עבד. In this case, being משחרר is part of it. That's what in this case is. So לפי זה, it comes out like this: The עבירה, if you're pushing away, and you're allowing him to be משחרר an עבד in this case because of this מצוה, you're not doing an עבירה. It's not the פשט you're doing you're not doing any עבירה בכלל. If the עבד himself will sell himself as a עבד עברי, which we said you're not allowed to, it's an עבירה. אלא מאי? Because of the מצוה of doing having children, it'll push away this עבירה, but he will be doing an עבירה. While if you're doing the שחרור of the עבד, you're not doing an עבירה. So the

question that the מהרש\"א asked, if there's a problem, why do we tell the guy, \"You be משחרר, you do the עבירה in order for him to do the מצוה of of having children? Let himself do an עבירה of becoming an עבד עברי for that.\" So I'm saying there's a big difference. If he does the עבירה becoming an עבד עברי, it's an עבירה. But if the guy is freeing according to this פשט, there is no עבירה to begin with. So which one would you do? So do the one that's no עבירה. But someone might ask now, סתם this is דרך אגב, if because it's for helping עבודת השם you're allowed to, so why דווקא for this? So for any מצוה you should be able to. Any מצוה, תוספות just says it's only for מצוה רבה. That's another story, because תוספות says that having children is a מצוה רבה, that's a big מצוה, or having a מנין is called a big מצוה. Yeah, it's a מצוה, it's a big מצוה. The גמרא calls it מצוה רבה, yeah. So לכאורה it should be every מצוה, because every מצוה that if you're doing it for a מצוה, it's for עבודת השם. The truth is, we cannot be the ones to judge which עבודת השם is better, עבודת השם of not freeing the עבד or עבודת השם. The חז\"ל figured it out! So they figured out in which ways it works. And even though we're talking אפילו by a מצוה דרבנן, take for doing it in order to make a מנין is a מצוה דרבנן, the איסור of freeing an עבד is an איסור דאורייתא. מצד דאורייתא, there is no מצוה. The מצוה דרבנן that we said, from the תורה perspective there is no such מצוה, so how could you go against the מצוה דאורייתא in order to do a מצוה דרבנן? That's again no שאלה. The חינוך himself says, and even for a מצוה דרבנן, because after all it's עבודת השם, and we find that in other cases. למשל, I'll give you an example. There's an

איסור מדאורייתא, לפני עור לא תתן מכשול, that you're not allowed to cause somebody to do an עבירה. It's a דין דאורייתא. What happens if you're causing someone to do an איסור דרבנן? Are you עובר on לפני עור דאורייתא? So תוספות says in עבודה זרה, that if you're causing somebody to do an איסור דרבנן, you are עובר on לפני עור מדאורייתא. מדאורייתא it's not an עבירה, but the bottom line is is he allowed to do it or not? No. You are causing him, the תורה says you can't cause him to do it. I'll give another example. The פרי מגדים says, because סוף כל סוף it's it's true. Good, right, right, right. But מדאורייתא there is no such מצוה, but it's still the אייבערשטער gave the תורה to the חכמים, מדאורייתא it's עבודת השם. The פרי מגדים says, we have a דין עוסק במצוה פטור מן המצוה. If you're involved in one מצוה, you're פטור from another. What happens if you're involved in מצוה דרבנן, are you פטור from מצוה דאורייתא? You have the same שאלה. מדאורייתא, that's not a מצוה. No, he says, yes, that as long as it's a מצוה דרבנן, it's a מצוה. Always the famous שאלה by a קטן by ספירת העומר, he became בר מצוה in the middle of ספירה. Can he continue counting with a ברכה? Because the מצוה before that he only did it as חינוך, now he's doing it as a real מצוה. So, many that comes out from the הלכה that he does because the fact that he did it מצוה דרבנן is recognized, so to speak, by a דאורייתא. The Rebbe is מדייק one in a place in altering the שולחן ערוך, you know, בנוגע a פרוזבול. הלל made a פרוזבול. What's a פרוזבול? That comes שמיטה, you know, you make a פרוזבול that the loans don't fall. What is the reason he did it? So the גמרא says, he did it because he saw the פסוק says, השמר לך, be careful. You shouldn't claim before שמיטה that I'm afraid to lend somebody money because שמיטה is coming. You're not allowed to do that. And he saw people were עובר on that פסוק מדאורייתא. They were עובר on the פסוק מה שכתוב בתורה. יובל in the time of הלל was דרבנן. שמיטה was דרבנן. בית שני. If it's מדארבנן, so how could you say, if a guy says, \"I'm not lending you money because of שמיטה,\" I'm עובר on a איסור דאורייתא. If I don't lend money סתם אזוי, I'm not עובר on the איסור. Maybe other things, but I'm not עובר on the איסור. I'm only עובר if I'm not lending because of שמיטה. But if שמיטה is דרבנן, how could I be עובר on the איסור דאורייתא that says I'm not, because of שמיטה? Because the דאורייתא recognizes the שמיטה דרבנן as a מציאות. So, the same thing here also. That this דין דאורייתא that you're not allowed to be משחרר an עבד because of עבודת השם recognizes a different מצוה of עבודת השם. For that reason you're allowed. And not סתם you're allowed, I said, the פשט is that it's לכתחילה no עבירה. לכאורה, you could say that the same thing applies also to the other case that תוספות brought. תוספות brought בנוגע the מחוסר כפורים. תוספות brought a ראיה why that you're allowed to be משחרר. One guy is allowed to do an עבירה to help another איד, if it's a big מצוה. Where do we see it? At

ערב פסח, there is an איסור, you're not allowed to bring a קרבן פסח, not allowed to bring any קרבן after the קרבן תמיד. But if a guy needs to bring his כפרה, his קרבן, and otherwise he can't bring the קרבן פסח, you're allowed to bring after. So I want to say over there, it's the same thing. Over there in this case the fact that a מחוסר כפורים could bring his קרבן after the the קרבן תמיד is not the פשט that you could push away the איסור of bringing something after a קרבן תמיד because of this. פונקערט, it's part of the מצוה of קרבן תמיד just like the מצוה of קרבן פסח. לכתחילה there is no עבירה. Like קרבן פסח, it doesn't say anywhere there is an עבירה, בעצם there's an עבירה to bring it after קרבן תמיד. לכתחילה, that's the way it's supposed to be, after the קרבן תמיד. This ענין of bringing מחוסר כפורים, being that this makes him able to do the קרבן פסח, so it's like the קרבן פסח. So, since it's like the קרבן פסח, you're לכתחילה allowed. And we see it from the לשון of the גמרא. תוספות quotes the לשון, אין לך דבר שמתעכב אחר תמיד של בין הערבים, nothing you're allowed to bring after, אלא קטורת, נרות, פסח, ומחוסר כפורים דערב פסח. They bring it The גמרא brings this in one long line. It's not the same לכאורה. קטורת and נרות and קרבן פסח, לכתחילה, that's the time to bring it. To bring the מחוסר כפורים of ערב פסח, that's not the time, you're not allowed to, it's an עבירה. אלא מאי, you push away the עבירה for this. So why does it go on one line? And if you look at the רמב\"ם, when he brings this דין, it makes it ממש this and this וכן this. But I'm want to say that this is exactly like those. בשעת ערב פסח, when you have to bring the קרבן פסח, and you can't bring it because, so then the the קרבן that you have to bring as a כפרה before you bring the קרבן פסח, it's not the פשט, it's a לכתחילה'דיקע דין that you're allowed to. It's not the פשט you're pushing away. Which is That's what תוספות brings the example. תוספות says that, why are you allowed to be משחרר? Because of מצוה רבה. So I'm learning the פשט. What did the פשט was, it's not a פשט you're allowed to be עובר an עבירה in order to be משחרר. There's no עבירה to begin with. And he brings an example from something which is exactly like it, that מחוסר כפורים is also a case where you're לכתחילה allowed to, not that you push away an עבירה. So, it's a it's a הכשר מצוה. It's a הכנה, but it's obviously a הכנה that becomes part of the מצוה. Cuz, normally, a הכנה is not part of the מצוה. That's why you can't you can't make a a knife on שבת in order to do מצות מילה. ר' אליעזר holds yes, but the חכמים hold not. This אדרבה, the חכמים, because it's a הכנה, the חכמים decided that in this case they it it becomes part of the מצוה. אי, תוספות says the לשון here, בנוגע משחרר דעבד תוספות says you're allowed to do it even though you are עובר. משום מצוה רבה שרי אף על גב דעובר בעשה. Doesn't fit to what I'm saying. He says you're עובר בעשה, I was saying in the case that you're not עובר. So I want to say what the פשט you are עובר. When you go to it, you're going to do something which is an עשה. If you're going to do it for this reason, then it's לכתחילה no עבירה. It's similar, I'll tell you an example the רבי brings in a different place and it's similar. תוספות says you're עובר ב... that you're allowed to because you're עובר. So I'm saying it doesn't mean that when you're doing it in this case לפועל you're עובר. Otherwise it would. Yeah, otherwise you would be עובר. The רבי brings this לשון, it's a long אריכות, but he says like this: No, he means עובר, but not that you are now עובר. You're going to do something which is an עבירה, but if you're going to do it for this reason, it's not an עבירה. And he says the same thing the גמרא says בנוגע the קרבן פסח also, the מחוסר כיפורים, why are you allowed to, even though you're עובר on השלמה, להשלים... Same thing, it's not that you're עובר, you're going to... The רבי use...

I'm using this because the רבי writes that by by במה, it says you're not allowed to bring a קרבן on a במה. And the גמרא says that if a נביא comes and tells you, like אליהו הנביא, to bring a קרבן when you're not allowed to bring a במה, you're allowed to do it. Why? So normally you'll think because there's a דין a נביא could tell you to go against the תורה as a one-time thing, as a temporary thing, and you have to listen to him. He tells you once, today the אייבערשטער came to me, he told me to be מחלל שבת. If he tells you the אייבערשטער told you no more שבת, then you know he's a נביא שקר. But for for a הוראת שעה, you're allowed to. But the רבי quotes the ראגאטשאווער. The ראגאטשאווער says by this case of אליהו, it's different. It's not the פשט you're עובר on the עבירה, there's an איסור שחוטי חוץ, you're not allowed to שחט the קרבן outside of the בית המקדש. If a נביא tells you, the נביא pushes it away? The רבי says no. This is part of the דינים of a במה. There were times when you're allowed to bring a קרבן on a במה. Right. Came to the בית המקדש time, it's אסור. So the רבי says we have a לימוד that part of the הלכות במה is if a נביא tells you, you're allowed to. So it's not that you're pushing away, that you're doing an איסור, it's no עבירה to begin with! Just like at the time when you were allowed to have a במה. Such a באמת you're אסור, but today it pushes, it's not true! That's the דין of a במה. The דין of a במה is that till this time you're allowed to, if a נביא tells you you're allowed to, it's... because when when אליהו הנביא did it, it says he did כ... כ... כאשר דברת. So the ראגאטשאווער טייטשט, what does it mean the אייבערשטער told, when the אייבערשטער told him, and therefore the אייבערשטער told him to do it, he was a נביא, ממילא he was מקיים מצות קרבן. So normally you learn when a נביא tells bring a קרבן, it's not a קרבן, you have to do an עבירה for the נביא, he's listening. Right. Here, this is a קרבן! Then the רבי asks, how could I say that, how could the ראגאטשאווער say it when the לשון in the גמרא is if a guy tells you, a נביא tells you to go go do an עבירה like אליהו בהר הכרמל? It's משמע there that he did tell him to do עבירה. So the רבי says this ווארט. It doesn't mean that when you're doing it, you are doing an עבירה. It would have been otherwise an עבירה, and till the נביא tells you, this is an עבירה, when the נביא tells you, then you're allowed. The same thing here also. It's בעצם an עבירה, but now, doing it for this reason, it's not an עבירה anymore. So על כל פנים what comes out from here, the bottom line from here comes out very simple: the קשיא what the מהרש''א asked was, if the he's משחרר an עבד he's doing an עבירה, if he's going to sell him, and it's all for the sake of the מצוה of having children. If he sells himself, he's doing an עבירה. So you say, \"Oh, that you can't do, so you can't do that, let him do the עבירה.\" Why let him do? So the מהרש''א gave an answer because this is a bigger מצוה. What I'm saying is a different ווארט, because if he is משחרר the עבד he does that עבירה, when he does it for the sake of having chil- for the מצוה which we allowed, automatically it's not an עבירה anymore. So then let him do it! But if he's going to sell himself, he'll be doing an עבירה. The question is, you're allowed to do the עבירה for this. So when we have a choice which one should we do, the עבירה in order for the מצוה, or do it, if you do it the עבירה is not an עבירה? That's why we choose that. That's a different ווארט I was I have to say, but this is not because it's פעולה נמשכת. Theoretically, no, but this is not the ווארט here. What the רבי is explaining about, really, that's what it is, it's a פעולה נמשכת. No, it's a it's a מצוה. Yeah, but not a פעולה נמשכת of anything. I was going to say another ווארט, just if you mention פעולה נמשכת, as a קיצור, בקיצור, for a second, another תירוץ on the קשיא, that to משחרר an עבד, yeah, you do an עבירה. To sell yourself an עבד עברי, it's a פעולה נמשכת. So, when is a פעולה ונמשכת? When you're doing something, why is a פעולה ונמשכת? Because you're doing something that's a סתירה. No, an איד become an עבד, like anything, so it's a פעולה ונמשכת. So if it's a פעולה ונמשכת, it comes What does a פעולה ונמשכת mean? Every second he'll be an עבד עברי, he'll be doing an עבירה. But when you're משחרר, it's an עבירה, it's a one-time עבירה. A one-time thing. So why should we tell him to sell himself as an עבד עברי and do עבירות so many times? Let him be משחרר, it'll be one עבירה and it's over! That's another reason to answer the מהרש\"א'ס קשיא. Okay. I want to, you mentioned the ראגאטשאווער, but I just want I want I just want to say something. For

20 years there was a project in ישיבה, ישיבת רבינו יצחק אלחנן, ישיבה University, putting together all the ספרים of the צפנת פענח of the of the of the ראגאטשאווער. The ראגאטשאווער was a a genius person, he was a a wild mind, an an unbelievable mind. So what he would write, why am I saying, I'll soon say, I'll tell you why I'm bringing this up. He would write on the on a side דף of פסחים ס\"ד, he would write make a comment on something. But then he would write something else in גיטין, but those two were connected. So there was a whole group of רבנים, my father was one of them, that that did for 20 years set up, my father worked with as on 3x5 index cards. They found, they found they know, they've found they found a line that he wrote somewhere. Everything, everything from the all his כתבי יד, everything was saved from from from from the from from the end. His daughter, his daughter saved it. It was just in total His daughter saved it, right, but but it was in total disorder. So they wrote for every line like him, and then for years, 20 years they worked to put these lines, these sections together to put it together, and that's how all these צפנת פענח, the ראגאטשאווער's ספרים were were were were published. Now some he published in his lifetime. Some he did, but those are left over, yeah. On the רמב\"ם. And then and there is still many many that they never printed yet. Many כתבי יד. Don't we have letters with the רבי back and forth? The, we don't have his letters, but we have the רבי's letters to him. Just to him, right, so we can try to see. Right, answers, the רבי's questions to him and the right, back and forth. So he never went over back and forth? He got in touch with touch with him, yeah. The רבי used to visit him when he was in Leningrad, but before that, when he was a kid yet, he used to write to him. The first time he saw the רבי, he couldn't believe that that's him. He thought he was corresponding with an older man. An older person. And he saw this a young בחור. Okay. Go ahead, go ahead. I just missed it, very basic point.

What what's the עבירה in selling yourself as a Jewish slave if you have to? Because the אויבערשטער said כי לי בני ישראל עבדים, you are my slaves, not not a slave to a slave. Okay, but what if you have to? Is it an עבירה? You're in a situation, no matter what, you put yourself in a situation it's still an עבירה. You owe money, you have to get money. בית דין sells you then. Oh, and then that's not a problem? That's not a problem, בית דין sells. Oh, if בית דין sells you. You don't sell yourself to get money because you need money. Yeah, this... Yeah, you don't sell yourself cuz you need I need money, I need this and that, it's like a job. No, that's It's an עבירה. You can't do, it's an עבירה. Okay, and what's the wrong with freeing them, the slave? What's the עבירה? I just said what the חינוך says, because the a איד should have עבדים. A איד should have עבדים, not be Not free him. It's עבודת השם. A איד has to serve השם. To serve השם, a עבד helps. So you have to have עבדים. If you free a עבד, you're getting rid of a you're ruining עבודת השם. A כנעני... Yeah. A עבד כנעני. Yeah, כנעני. So it would be סתם a מצוה to free a Jewish slave if he made himself... That would be a מצוה. Yeah, yeah, yeah. That would be. As soon as you could. And once he sold himself, does he have a turn that he has to stay, or