נזירות. To be a נזיר is also Yeah, to be a נזיר is also a נדר. So you could be מתיר a נדר also, but you have to have a פתח. So he says you can make a פתח even from something that that that it happened first in the future. היכי דמי? למשל, he says, gives an example. אמרו להם, they said to him, אילו אתי איניש ואמר לכון דיחרב בית המקדש. And we tell them, what's a פתח? We tell them like this: Had you known this and this and this, would you have made the נדר? And he says no, so that's how you're מתיר. So they would say you're a נזיר. A נזיר, the only way that he finishes his נזירות, he brings קרבנות. If there's no בית המקדש, he can't bring קרבנות, he can't finish. So they tell him: Had you known that the בית המקדש will be destroyed, מי הוית נודר? Would you make a נדר? And therefore, and he answers no, and that's a פתח חרטה. So that's a ראיה that you could make a פתח even from something that you didn't know might happen. Now the we

learned the רמב״ם last week, this week about קינוי, סוטה. You don't have a בית המקדש, you cannot then be מתיר, you can't make חטאת or But that's not a נדר. This is not because of a That's not a נדר, that's just a קינוי. He could be he could be מוחל the קינוי before she נסתרה. No, but No, no, after that No, no, you can't. You can't make חטאת. Right, so she's also, let's say, she's אסורה forever. It's not like a נזיר? No, no. נזיר is a נדר. The פסוק says 'כי יפליא לנדור נדר נזיר'. This is not a נדר, this is just a קינוי, that's a דין. אמר רב יוסף, Rav Yosef said: אי הואי התם, had I been when they said this discussion, הוה אמינא להו, I would say to them that this is not a ראיה for a נולד. Because he wants to say that the חורבן בית המקדש is not a נולד, something that they knew is going to happen. Because it says הכתיב, 'היכל ה׳ היכל ה׳ היכל ה׳ המה'. And what are the three times? זה מקדש ראשון ומקדש שני. So there's one היכל ה׳, then he says you know you're going to have another one. So they knew it's going to be destroyed, so you can't bring a ראיה from here that something that you didn't even know is going to happen that is also you could tell them had you known, because this is something that they knew. So the גמרא says: No, נהי דידעי דיחרב, they knew it's going to get destroyed, מי ידעי לאימת? Did they know when? אמר אביי: ולא ידעי לאימת? They didn't know when? והכתיב, it says in דניאל, 'שבועים שבעים נחתך על עמך ועל עיר קדשך'. Well, you got to figure out the חשבון, I don't know, but whatever the חשבון is, they knew a certain חשבון, certain years. The whole world knew it. Huh? The whole world knew it. World? No, no, that 70 is the גלות. No, said when it's going to be destroyed. So the answer is, דאכתי מי ידעי בהאי יומא? Did you know They knew in which year it's going to be, but they didn't know which day of the year, beginning of the year, the end of the year, וממילא, it's still so-called something that they didn't know. But even if the people at the time was making תשובה really בזמן בית המקדש הראשון והשני, wouldn't be נחרב. Yeah, but the אייבישטער knew it's not gonna... The אייבישטער knew it, it's not the idea is not... That not It's a בחירה, but it was ידיעה. The ידיעה is not מכריח the בחירה. But they, but Now הלכה למעשה after that No, but he knew before also. He knew what's going to happen. No, not that the אייבישטער, the אידן. The אידן, הלכה למעשה, that they know that נחרב, but But לכתחילה, the אידן דוקא, they knew that's, but it might not be! Yeah, so it's a ספק! It's a ספק, yeah. Yeah, so The ראיה is that no. Yeah, but the but the נביא says as a fact! The נביא didn't say it that... But he said that, you know, for good thing is going to be, for the bad thing is not going to be. No, not if The אייבישטער can have חרטה. Yeah, that's the point. Yeah, so it's not a ראיה what the נביא said. It could be for a for a bad thing, it could be a חרטה. No, so you're asking the גמרא could have answered that. The גמרא is trying to explain why this is not something that they knew. That's what Rav Yosef said, they didn't know. But then So the גמרא tries that they didn't know they didn't know. You're asking they did not know, because they knew that it's going to be, but they still didn't know for sure. Yeah, the אייבישטער could have a חרטה, it's true. Yeah, because it says any נבואה that is said that's bad, the אייבישטער can have חרטה. What about this פסוק 'היכל ה׳ היכל ה׳'? Huh? What about this פסוק 'היכל ה׳ היכל ה׳'? But that's, but still, even that, even that, the אייבישטער can have חרטה. Clearly a פסוק. Even if the אייבישטער says, the נביא comes and says, can still have חרטה for something bad. Yeah, the נביא is saying in the name of ה׳. פרק חמישי, no? Yeah. Now

we're holding פרק ששי. פרק ששי. איבעיא להו, there's a question, this is a scientific question. האי מזיא, the hair that grows, מלתחת רבו או מעילא רבו? מלעיל. Does it grow from the top or does it grow from the bottom? If the hair grows, is it that the bottom starts coming out, or the bottom whatever is there is there, and when it grows the top starts growing? It comes from the root. What does the root do? What does the root do? The root מצמיח, מצמיח. The מסקנא it is, but the question What is the question? A נפקא מינה we can stand with it all day. It's not מלמטה למעלה, it's not ממעלה למטה, it's מלמטה or מלמעלה. So in the ישיבה ישיבישע וועלט they have always this joke that any חקירה, any שאלה you have, you could always have a נפקא מינה. What's the נפקא מינה? המקדש את האשה על מנת that the hair grows from the bottom. If the hair grows from the bottom, she is מקודשת. If the hair doesn't grow from the bottom, she's not מקודשת. That's Anyway, נפקא מינה's a נזיר, a נזיר שגילחוהו ליסטים, a נזיר that robbers caught him and by force they cut his hair, ושיירו בו כדי לחוף ראש של עיקר. But they didn't cut it off all the way like a razor to the bottom. They left a little bit, that the end of the beginning of one hair could touch the end of the other, whatever, a little bit. Now, what's the difference? אי אמרת מלמטה רבו, if we say it grows from the bottom, so let's say they cut the hair after two weeks he made a נזירות. He made a נדר as a נזיר and my hair should be holy, that's part of the נזירות. How can you cut the hair from the bottom? No, no, no, no. No, and they cut him the hair. So, they cut the hair, but they left a little bit. No, you could cut the hair all the way to the skin like a razor. They couldn't, left a little bit. Now is that little bit the same hair he had two weeks ago? If it grows from the bottom, that means that whatever was there before grew up. So when they cut, they cut off whatever was there before. This is new hair. So he says, if it's from the bottom, נזירותיה שקלוה. They took away his He said when he made a נזיר, he said, \"My hair should be holy.\" That's what it means, a נזיר. But that hair was cut off! If that hair was cut off, so it ruined his נזירות. אי אמרת מלעילא רבו, if you say it grows from the top, מאי דאקדיש הכא קאי, whatever he made holy is still there! Because whatever grew whatever was there is still on top became more, and they left the bottom. If they left the bottom, they left the old hair. So the

גמרא says תא שמע, I'll proof to you. Funny funny things here. והא אינבא חיה, if you have a live lice, louse, כינה, כינה, lice, lice, דקיימא בעיקרא דבינצא, which is on the bottom of the hair. And when when and when the hair grows, כינה, the כינה goes up. I mean the כינה stays, sorry, the כינה stays. That's how it is. We see that when the כינה is there, a live כינה, as the hair grows, it always stays on the bottom. ואי סלקא דעתך מלמטה רבו, if it grows from the bottom, ברישא דבינצא בעי למיקם. If the this the כינה is on the bottom and the hair grows, so the כינה should be up! Well, כינה cannot go back to So the גמרא answers, לעולם מלמטה רבו, it grows from the bottom, ואגב חיותיה נחות ואזיל in there. Because it's alive, it goes up. But then the גמרא has another תא שמע the opposite, אינבא מיתא ברישא דבינצא. If it's a dead lice, you see it on top. ואי סלקא דעתך מלעילא רבו, if it grows from the top, it was originally on the bottom and it grows from the top, בעיקרא דבינצא בעי למיקם, should have stayed on the bottom! So the גמרא, התם נמי משום דלית בה חילא, since it has no כח, שרוגי שריג ואזיל. That I guess when the hair goes, it schleps it up somehow. I don't know בגשמיות how that works. Wind, from the wind. Yeah, but Because it's not alive. If it was alive it could hold on. I guess it schleps it. Our כינים don't don't stay still. They they move themselves. Sure, it's gonna have to I guess where they catch a זכות no, where they catch a זכות, where they get connected. So the

גמרא, על כל פנים אין ראיה. תא שמע מבלורית דכושיים, the long hair that the גוים have. דבתר דמגדלו לה, after they they braid their hair, רפיא מלמטה. They braid their hair all the way to the bottom, then after a week the braid the bottom is much softer. The braids make it hard. After a week, the bottom of the hair is soft. If so if it grows on the top, the top should be Yeah, then it gets softer. He's a ראיה it grows from the bottom, because if it grows from the top, the bottom should be hard and the top should not be. So the גמרא, התם נמי איידי דקמיטא משכא ורפיא. So he says exactly the גשמיות part of it, רש״י says, since it's it's very tight, so ומדחקא מעצמה למטה, it pushes down so it softens the bottom of the hair. Exactly I exactly how it works out, but this is what the גמרא says. Since they make it very tight, the mixes it's it makes on top tight and pushes, so could be it really grows it grows on top, but it makes the hair in the bottom soft. Heavy, heavy hair. Heavy. Yeah. תא שמע So it stays till now without a without an answer? No, bald we'll see, no. We'll wait for the מסקנא, the what it the end will be. תא שמע, I'll bring another ראיה. מסיקרא דרפו אימרי מלמטה. Really this is from a דין. There's a דין by מעשר בהמה. They used to put, how did they take מעשר בהמה? They put all the בהמות in the stable and they let them go out, one, two, three, four, ten, and the tenth one they made a סימן with a סיקרא to make like a paint. And that and it has hair, the בהמה, the cow, they do it. And after a while, what happens when the hair grows? The paint is on top and on the bottom there is no paint. So that shows it grows from the bottom. Another thing תניא, ותניא also learned, דסכו סבי דיקנא, when you have old people where their hair is white and they want to dye their hair, their beard, so they dye their beard, but as the beard grows, חיורי עיקריהון, what happens? But they make it black, and when it grows, on the bottom, close to the this, is white, gets white. Yeah, yeah, so when that thing grows, you see it looks funny. They're not allowed to, but the גוים do it. If a איד does it, the same thing happens even though he's not allowed to. But in then, they already knew how to dye hair? Yeah, yeah. In fact it's one of the איסורים of of לא ילבש, is a man is not allowed to dye his hair. In חומש, when it says לא ילבש, the פשט in the פסוק is that you can't dye his hair. So the שמע מינה ראיה מלתחתא קא רבו, a ראיה it grows from the bottom, שמע מינה it's a ראיה. I mean לכאורה it's such a simple, such a simple... לכאורה this, that's a very simple ראיה. I mean no, this last ראיה is... I mean it's פשוט, I don't know what the הוה אמינא was. I mean they knew the מציאות of it. So many things they knew without all this. How did they know? They figured it out. From תורה they figured, they brought ראיות. So here they brought a ראיה from an הלכה, from the from the מעשר. Funny funny סוגיא, I mean. With the snails, where do the nails grow, from the bottom or from the top? Same thing. Same thing. How could it be a שאלה? I'll tell you why it can be a שאלה. If you, no, לכאורה, it says like this, it says like this: you're not allowed to cut your nails on Thursday. Because Thursday it grows... What do you mean it grows? To grow from the bottom, what's the cutting got to do with it? What does the... Same thing, I have a שאלה, another one. What happens if you cut... Excuse me, but I didn't understand that. If it if it grows from the bottom, so... Always to do an איסור, שבת it's not allowed to grow. No, it grows constantly! Your cutting on Thursday changed... When you cut the top of the nail, there's nothing to do, it grows from the bottom, so it keeps on growing. So what does the cutting got to do... I have another שאלה. No, but you shortened it, what's the, what's this? It's to grow, to make it grow, that's all. I have another שאלה: what happens if you cut half of the nail? אוודאי, so, but if it grows from the top, what would happen here? Half grows, half doesn't? That you see, when you cut half the nail, it continue grow and it be half of nail cut. It constantly, everything will grow. No, but, but if you don't cut, it doesn't grow by itself, because it says it grows the third day after you cut. Because you enhance the growth. I think, I think that the nail is like a tree. When you a tree, you cut it a little bit, you give it to grow more, because you cut it. That is the nail. When you cut it, you give it more to... It grows faster. Faster to grow. Even if it grows from the bottom. Yes. Is that a, is this that a איסור? Something like... I hear, maybe, maybe. Is that a איסור? It's brought in שולחן ערוך. It's not a real איסור, but it's brought down in שולחן ערוך. It's a פלא׳דיגע דין, I'll tell you why. Because you're allowed to do things before שבת to make the מלאכה on שבת. You're allowed to start a fire before שבת that should burn on שבת, what do you care? You're allowed to put something should cook on שבת. The רבנן made a דין, you have to have a בלעך, this, because of of a גזירה, שמא יחתה, but you're allowed to start a מלאכה before שבת that should continue. It says in in שולחן ערוך, you could water, open your water before the grass before שבת and it continues. So what do we care if on Thursday I can't do it because it will grow on שבת, who cares? I could ממש do a מלאכה before שבת to make it grow, to make a מלאכה. This is קליפה, this has a יניקה from the קליפה. And I think that both answers are right. I think there is a certain חיות that comes to the end, just like the tree. The example of the tree is like that: if you prune a tree, see that it will grow from the top. But where does it get nourishment from? It gets nourishment from the roots. Come up and bring the water... I'm not talking about nourishment, but where does it grow from? I say it comes from the same... By a tree, where does it grow? Both right. I hear what you're saying, but by a tree, I think it grows from the top. I think by a tree, it grows from the top. Where it gets its nourishing ability to grow from the bottom, it's... אוודאי it has to get nourishment from the ground. We're not talking about nourishment, but which piece is added? Is the bottom added that wasn't there, or is the top piece added? So I see, I see, I see bushes that the top is added. The top I see, I have bushes, I see when it rains, I see the color is different! It's green, and this is not, light green. Like in the winter, that is everything and all leaves going down, and then coming in the in the summer, that's I mean from the top, nothing... No, but hair is different, huh? What does it mean grow? What does it mean grow? That's the thing. What does it mean grow? Has to get nourishment, has to get... No, he's talking about which piece is added. That's called growing. Okay, לאמיר גיין ווייטער, נו. תנו רבנן, the רבנן have learned: לאחר פטירתו של רבי מאיר, after רבי מאיר passed away, אמר להם רבי יהודה לתלמידיו, רבי יהודה said to to his תלמידים, אל יכנסו, or אל יכנסו תלמידי... מאיר לכאן. Don't allow the תלמידים of רב מאיר to come in, שמפני שקנתרנין הן, because they're always like challenging, argumentative. ולא ללמוד תורה באים, אלא לקפחני בהלכות. I know they're going to come not to learn, they're going to come to ask me questions, to catch me by a mistake. דחק סומכוס ונכנס. סומכוס pushed himself in, and he דאקע asked a certain שאלה. גמרא doesn't bring it here. כעס רבי יהודה, and he got upset. אמר לו, he said, לאו כך אמרתי לכם אל יכנסו וכולי? Didn't I tell you don't let the תלמידים of רב of רב מאיר in? אמר רבי יוסי, so רבי יוסי said, can we do that, not let them in? They shouldn't learn תורה? יאמרו, they're going to say, מאיר שכב, מאיר died, יהודה כעס, יהודה is angry, and if I don't say anything, יוסי שותק, I'll be quiet, so תורה מה תהא עליה? In other words, I have to speak up for them on their behalf that you should let them in. Yeah. So he says, that's why I'm saying I'm answering say cuz if I get quiet and you're going to be upset and not let them in, and רב מאיר isn't here, תורה מה תהא עליה, what are you doing with the תורה? זאגט די גמרא ווייטער: אמרו, they said, so the חכמים said, שמע מינה, we know, כל שמועה דמיתאמרא בבי תלתא, any הלכה or anything that was said in the name of three people, someone said it, for example I heard it from somebody, and that person heard it from somebody else. So, I have to say בשם אומרו. Which guy's name do I say? The one I heard it from or the one he heard it from? So he says, קדמאה ובתראה אמרינן, מציעאה לא אמרינן. If there were, let's say, three people, the first one who said it, you have to mention his name, the last guy who you heard it from, you have to mention his name, אבער מציעאה לא אמרינן, the middle you don't have to. אמר רב נחמן בר יצחק, רב נחמן בר יצחק said, אף אנן נמי תנינא, I can prove it to you, we learned it. What does it say? It says, אמר נחום הלבלר, about a certain דין, he said, כך מקובלני מרבי ישיעה, this is what I heard from רבי ישיעה, שקיבל מאבא, that he took it from his father, שקיבל מן הזוגות, the זוגות are those תנאים that are mentioned in פרקי אבות, up to הלל ושמאי, ואבטליון, all those, שקיבלו מן הנביאים, הלכה למשה מסיני. Now what is the דין? בזרע השבת והחרדל, if someone plants these two types of plants, שבת, it's a certain growth, חרדל is mustard, בב' וג' מקומות, if you do it in two, three places, שנותן פאה מכל אחד ואחד. There was a שאלה if you have a few places, do you have to take off פאה, give פאה one for all, or in each place? So he answered this, I heard from רבי ישיעה who heard from his father, who heard from the זוגות, who heard from the נביאים, הלכה למשה מסיני, that this is the דין that you have to take from everyone. ואילו יהושע וכלב לא קא חשיב. Why didn't he mention יהושע and כלב? יהושע and כלב took it from משה. שמע מינה, no, that you don't have to mention in the in-between. That's not the only reason. It's also it says the ט\"ז says if you don't say it, then it's like גזילה. A שאלה what do you steal? How we find that the חידוש the רבי is מסביר that you only have to say it if it wasn't נתעצם with you. But if you learned it, and you now you understand and it's so you don't even have to say it. That's why we find so many places where the תנאים and אמוראים didn't say, רש\"י. Most of the things that רש\"י brings is from חז\"ל, from some, רש\"י doesn't say it. Whenever רש\"י does say, is a חידוש, ah, he mentions a name. A סימן that you don't always have to. Yeah, yeah, yeah. No, I see that רש\"י in נזיר is not everyone holds it's רש\"י. Some hold it's not רש\"י. רשב\"ם? No. Here, you see here, they have it here. Here. Here, רש\"ש, so they have the הגהות here, and they write here No, even though this is printed in the גמרא, but it's not it's not really רש\"י. רש\"י שבגמרא דאס איז תולדות, רש\"י שבגמרא הוא להריב\"ן ולא לרש\"י. The ריב\"ן is רש\"י's son-in-law. And in בבא בתרא, in בבא בתרא till דף כ\"ט is רש\"י, from דף כ\"ט is רשב\"ם. Yeah, it says כאן מת רש\"י. It says כאן in two places: there, and in מסכת ביצה, At the end the last blatt and a half something that רש\"י didn't finish. He was writing a few things at the same time. So he died, and that's when the רשב\"ם took over, and in ובביצה also. בבא בתרא. דף כ\"ט. That's why בבא בתרא is so big, but בבא בתרא is not the biggest מסכתא. If you look at the words, It's not in the biggest מסכתות. ברכות is the biggest מסכת, but בבא בתרא has the most דפין, because the

רשב״ם wrote so long that every עמוד is this big, and the whole thing is רשב״ם. רשב״ם wrote a lot. All the מסכתות after, or what? Most of the מסכתות is רש״י. No, no, not after. רש״י didn't write with a סדר. רש״י was a... Are there other גמרא's with no רש״י, or just the last one and there's nothing? No, no, I'm saying the others are all רש״י. Most of them are רש״י. Most גמרא are רש״י. Some are not. Some, yes. Some are not. On הוריות it's, I could guarantee it's not רש״י. Yeah, but it says רש״י. It doesn't say it's, but it looks like רש״י. I mean, it's written, printed because it's it's so long and it's so so not רש״י style. You could see, it's different מסכתות. But in in in נזיר it's known. אפילו in in in נדרים... שבועות? It is רש״י. Because אזוי הייסט, אזוי רש״י. It's known as it, we call it רש״י in it. Some מפרשים when they bring it, they bring רש״י. Just like in the back of the גמרא you have the ר״ן. Some מסכתות נימוקי יוסף, sometimes the מפרשים refer to it as the ר״ן. Because it's the same the same thing he did. And in נדרים, you have רש״י, but but really what you learn is the ר״ן. In נדרים, the גמרא is learned with the ר״ן, not with רש״י. רש״י with תוספות? They are related. Grandson and children to רש״י. No, but he wrote it as a פירוש on גמרא. תוספות is קושיות and תירוצים, משא ומתן. This is פשט to explain the גמרא, so it's it's like רש״י. The רבנו תם, he was one of the בעלי תוספות. Yeah. So, but this he wrote not as one of the בעלי תוספות. You have the רשב״ם is from the בעלי תוספות, but he wrote the פירוש. And you have רבנו תם, okay רבנו תם didn't write. He wanted to write, רבנו תם wanted to write a פירוש on on on חומש. And he writes that, \"I wanted to write a פירוש on חומש.\" No, then \"I wanted\", didn't, I'm sorry. He said, \"To make a פירוש on גמרא like my grandfather רש״י, I could. To make a פירוש on חומש like my grandfather did, I can't.\" That's what he said. \"On חומש,\" he said, \"then I can't.\" In גמרא, in חולין, a lot of times he argues with his grandfather, רש״י. עד כדי כך, one place רבנו תם says by the שאלה on טרפות, and he, רש״י said, רש״י writes that this and this case is כשר, רבנו תם writes טרף. And then רבנו תם writes, כל המכשיר הזה מאכיל טרפות לישראל. Another \"Any person who says this is כשר feeds טרפה to the ייד.\" And he's writing on his grandfather. אין עצה ואין תבונה נגד ה׳. If he held like that, he held like that. In the תפילין he argued with him. אבל אחרי מות? No, they argued, this he wrote, no, מסתמא אחרי מות. מסתמא אחרי. With the תפילין, he was a little kid, a baby, sat in, sat on רש״י's lap, and he, רש״י sat with טלית and תפילין all day. We know that. He pulled off his תפילין. So רש״י said, \"When he grows up, he's going to argue against my תפילין.\" Did he consider it פסול, or just he accepted the opinion? No, no, according to the רבנו תם, רש״י's תפילין is פסול. According to רש״י, רבנו תם's... Sure. What's פסול? According to רבנו תם, רש״י's תפילין is פסול, and according to רש״י, רבנו תם's תפילין is פסול. So we want to be יוצא both דעות, so we also put a... The two דעות... פסול און משוגעתס? Exactly! What is פסול? If it's פסול, you're not יוצא. You're not יוצא because if it would be not פסול, you're יוצא. No, no, that goes together, you can't. Okay, let's learn another שטיקעלע next פרק.

אמר רב הונא המקיף את הקטן, if someone cuts off the hair, cuts off the פאות of a קטן, even though the קטן is not חייב במצוות, but the person who cuts them off, הרי הוא חייב. Because he's doing a לאו of לא תקיפו. אמר ליה רב אדא בר אהבה לרב הונא, ודידך מאן מגלח להו? How who cut off the פאות of your children? אמר ליה, חובה. His wife's name was חובה. My wife did it. And she's okay because she is, he held, she's not מחוייב. So he answered him, תקברון חובה לבניה. Let חובה bury her children. He gave a curse. כולהו שני דרב אדא בר אהבה, all the years רב אדא בר אהבה was alive, לא איקיים ליה זרעא לרב הונא. רב הונא's children did not did not live. So when the barber makes a mistake and, when he's cutting your hair and he cuts off the פאה, it's his fault, not yours? No, but if you moved your head and helped him, you're עובר. I don't want to say who cut the פאות in ארץ ישראל when they came off the boat. Yeah, yeah, we know who! We know who without saying. Yeah. They cut him, until the בארד. Yeah, they not just the long פאות, they cut off no פאות. Yeah. תימנים, עיקר the תימנים. Yeah, because they came with long פאות. The other ספרדים לאו דוקא, but the תימנים, עיקר. Came with all long פאות. They cut them off the פאות. That's a famous, no, ילדי תימן, you know, the famous problem. Who isn't in that?