רבי אליעזר בן יעקב אומר, Rabbi Eliezer ben Yaakov said, מניין שלא תצא אשה בכלי זיין למלחמה, how do we know that a woman should not go out to war with ammunition, only weapons? תלמוד לומר, cause the pasuk says לא יהיה כלי גבר על אשה, the kelim of a man should not be on a woman, ולא ילבש גבר שמלת אשה, a man should not wear clothes of a woman. So what does that mean? שלא יתקן איש בתיקוני אשה, that a man should not have the tikunim of a ishah. That's only when he's not in milchamah. Yeah. But even in milchamah it's pikuach nefesh. When it's, when it's pikuach nefesh, all issurim fall off. Yes, that's, that's for sure. I mean not in milchamah time. Not in milchamah like, yeah, shouldn't have a woman have wearing ammunition. But she can carry a sword. Huh? She she should not. Oh, I thought, okay, I thought I heard she can have a weapon, but not the No, no, she should not wear a weapon. When it says she should not wear a man's garments Dress versus a weapon. No, no, no, no, both, meaning to say she should not wear any weapon. She should not I think she is the part for the patrol in like Kurdish Kurds like Kurdish, yeah. The woman go to the war, Yeah. and they, uh, they scream on the Syrian ISIS ISIS, and they scream when they fight. And then when they see a woman fighting them, they they run away. Why? They don't shoot the woman? Because No. They run away because if they die by woman, they cannot go to Gan Eden. That is So, a lot of woman fight In the cool Yes, especially they go and they scream. Especially they So, they should know that it's a woman. They know, yeah, and they run away. Okay. So, this Men should dress up like women and for this it would be in a pikuach pikuach nefesh. Can be a Yeah, can be allowed. Yeah, yeah, yeah, yeah, yeah. But the real pshat in the with the halachah in this is, besides the clothes, the Gemara in a different place says it means in here in that you're not allowed to cut hair underarm and באותו מקום, you can't cut that hair. Man, a woman could and the man says and to cut your beard is included in this pasuk. To cut the beard is inc- What? And to cut his beard is included in the pasuk of לא ילבש גבר שמלת אשה. Just like the Gemara says that it's מדאורייתא מכבד מהגילוח. Huh? במספרים כעין תער. That's with a razor. It made with a razor. A razor. We're talking about מספרים, with a with a scissor. So, from that pasuk it's not a issur. From this pasuk the Tzemach Tzedek, the Munkatcher, the Minchat Elazar says it's a issur. It's a issur to cut because of this פסוק לא ילבש. Because it goes, cause the Gemara דרש'ן we're cutting hair, so the Tzemach Tzedek says it's also includes the hair of the face. If you look in Targum Yonatan ben Uziel on this pasuk, he says that you shouldn't cut the hair ולא ישער בית ערותא, ולא ישער בית שחיו, ולא ישער בית הפנים. Yeah. What about the other parts of the body, like You're allowed. Yeah? Yeah, other parts of the body, you're allowed to cut. Chest or the legs? Everything. אמרו ליה רבנן לרב שמעון בר אבא, רבנן said to Rav Shimon bar Abba: חזינא ליה לרבי יוחנן דלית ליה, I see that Rabbi Yochanan doesn't have any hair under his arm, but it's included in the issur that you're not allowed to cut your hair. אמר להו, he said to them: it's not that he cut it, מחמת זקנה נשרו. It fell out because of age. Was old, so it fell out. Then the Gemara has ההוא דאיתחייב נגידא קמיה דרב אמי, there was a guy who did something like the, and the בית דין of רב אמי was going to give him malkot. But when they gave malkot, they were going to take off his shirt, אגלייא בית שחייה, so underarm was shown. חזיוה דלא מגלח, they saw that it wasn't cut. אמר להו רב אמי, so Rav Ami says, שבקוהו, leave him. דין מחברייא הוא, this man, חבר'ה! He's a real frum guy, I see that he doesn't cut his underarm, cuz I guess the goyim used to do it, and the Yidden didn't, so if he sees that he's frum, so he said don't give him any malkot. Why don't they did Huh? Scissors. Cuts with scissors. And you can't do it any other way either. That's miDeoraita. תגלחת כאילו? That's miDeoraita. Giluach of בית השחי, בית הערוה, It's Deoraita. Deoraita. Even with scissors? Even with scissors. Yeah. Because of לא ילבש. But the So the

Gemara says the Gemara דרש'ן it doesn't only mean clothes, it means doing what women do. That's something that women used to do. Yeah, same thing with a mirror, yeah. Pikuach nefesh is one thing, but if you have a skin problem or something, you have to rub, I mean Yeah, that that's a different. So, it says that in in Kitzur Shulchan Aruch it says it changed. When it became the seder that women men also look, then it's no more issur, cuz it's not be'etzem asur. It's only asur because it's a woman's thing. But if men do it, then it's not asur. What do you mean if men do it, it's not asur? It says asur! It's not asur be'etzem because something else is asur. It's only asur because it's a woman's thing to do. Right. The moment it's no more a woman's thing to do, then the issur falls off. Or if you do it for other reasons. It's a famous ישיבה בחור'ישע היכי תמצי, no? Where do you have two issurim, each one itself is asur, if they come together, they become mutar? No one stole with you? No, that's why. You're not allowed to look in a mirror. A man. A person is not allowed to take a haircut by a goy. It says, it says if there's a mirror in front and you're looking at the mirror, you're allowed. So you're allowed to look in the mirror not because you're interested in looking nice. You look in the mirror to see, what's the reason you can't take a haircut by a goy? He might kill you. He's going to use a knife, might kill you. But if he knows that you're looking, he won't do it. So you're allowed to look in the mirror, and then you're allowed to take a haircut by a goy. So when the two issurim come together, it becomes mutar. So you

want to know what the heter is for taking a haircut by a goy today? Because they don't use a knife, and there's a guard, right? Yeah, yeah, exactly. Huh? It's not a joke, it's a halacha. By a goy? Yeah, yeah. No, so nowadays, all kinds of heterim, because the goyim are afraid. It says almost in Shulchan Aruch, in Gemara, you can't take a haircut by a goy. אדם חשוב, an important person, could. Because the whole חשש is he might kill you, but if you know that he's afraid, if it's a case where you know he's afraid, you're allowed to. So it says, and some poskim write that nowadays regular goy just doesn't go around killing people, those days. The Arabs, you're not allowed. Yeah, by the Arabs it'll be gar a issur, yeah. Yeah, yeah. I did read that it takes away the צלם אלוקים. That's something else, that's a ruchniyusdige reason it says, okay, yeah. Zogt di Gemara vayter, it says in the Mishnah: נזיר היה שמואל. שמואל was a נזיר, כדברי רבי נהוראי, that's what רבי נהוראי holds. שנאמר, it says: ומורה לא יעלה על ראשו. Now, the word מורה could be two things, it could mean a scissor or a knife, מורה could mean fear. So he דרשנ'ס: ומורה לא יעלה על ראשו means a knife should come on his head, not come on his head, like a נזיר who can't cut his hair. How do you know it means that? Because נאמר בשמואל מורה, by שמואל it says מורה. נאמר בשמשון, by שמשון also it says ומורה. מה מורה האמור בשמשון נזיר, just like by שמשון it was a נזיר, אף מורה האמור בשמואל נזיר. So that means שמואל was also a נזיר. אמר ליה רבי יוסי, so רבי יוסי said: והלא אין מורה אלא של בשר ודם. The word מורה here means that you will not be afraid of any human being. That's what it means. He taytsh it, מתרגמינן, the Targum says: ומרות אינשא לא תהא עלוהי. The fear of a person will not be on him. אמר ליה, so he says, Rabbi Nehorai answered him: That's not the פשט. והלא כבר נאמר, it says: ויאמר שמואל. If this is the פשט that the Aibershter said that he will never be afraid of people, he was afraid! שנאמר, it says: ויאמר שמואל, שמואל said to Hashem: איך אלך ושמע שאול והרגני? שכבר חלה עליו מורא דבשר ודם, so he was afraid! So you can't say that it said מורה means fear. So what does מורה mean? Dos meint knife. And what it means is that Shmuel was a nazir and no knife was able to come up on him to cut his hair. זאגט די Gemara ווייטער: אמר ליה Rav Chiya, Rav Rav Chiya. Not able, he's not allowed to. Huh? From what age? From birth. From birth, yeah. That's the famous kushya, how could a mother make a nazir of a child? Mother made him a nazir. A mother could make? Same thing with Shimshon. Who made a nazir? The malach. We spoke about it, the malach can't make a nazir. He told her not to drink wine. He said so, but a malach can't make a nazir! You could say if a malach told you, you have to listen to the malach, but not אלס נזיר, he can't make a nazir. The din is, or a person can make himself a נזיר, האב מדיר את בנו בנזיר, ואין האם מדירה את בנה בנזיר. A mother can't do it! So why was he a nazir? So, all the This is something all the mefarshim, both by Shimshon and by Shmuel. Anyway, אמר ליה Rav Chiya בריה, Rav said to his son Chiya: חטוף ובריך. Khap arayn, grab and make a bracha. If there's a question to make a bracha, grab and make the bracha. In other words, emet you could be yotzei the bracha with somebody else, so he said to him: Khap arayn and make the bracha. וכן אמר ליה רב הונא לרבה בריה, Rav Huna said to Rabbah his son, also he said: חטוף ובריך. Khap arayn, grab and make a bracha. So the Gemara said: למימרא, so this means to say, דמברך עדיף, that if you have a choice of making a bracha or being yotzei with somebody else and answering amen, so he told him Khap arayn, khap and make the bracha, means that making a bracha himself is better. והתניא, it says in a beraita. He wanted to say amen. Huh? He wanted to say amen, so he told him, make the bracha. No, Khap arayn, in other words, don't wait for someone to make it, you make it. Someone else would have made it. So Rabbi Yosi said, רבי יוסי אומר: גדול העונה אמן יותר מן המברך. It says if you answer amen after a bracha, you have more more schar than if you make the bracha yourself. אמר ליה רבי נהוראי, so Nahorai said to him: השמים, I swear, כך הוא. Yes, I'm telling you this is true. That to make it to to answer amen is greater. I have a raaya, תדע, a ראיה, שהרי גוליירין יורדין מתגרין במלחמה וגבורים נוצחים. When you go to war, what's the seder? First you start up, you send not such strong people, the weaker ones to go ahead first, and they shoot, and they start the whole commotion, and then the giborim, the real strong ones come and they win the war. So here also, obviously the one that comes first is the weaker one. So by the brachot also, the one that says a bracha is first and then comes the amen. So from here we

see that the amen is stronger than the one that makes the beracha. So, how did he say he כאפ a raaya? It must be tenai. It's a machloket. That's a peshat. Tanya, it says in another beraita: אחד המברך ואחד העונה אמן במשמע. They're both equal. אלא שממהרין למברך תחילה. But what's the the sechar? The mevarech gets first because he said it first. So here we have one ma'an damar that says that who gets more sechar, first sechar? The mevarech. This one is mevarech. So we see it's a machloket tena'im. So the one he said before, not everyone agrees. And therefore we have one place it says like this, one like this, it's a machloket. You can't have an amen without a beracha, but you can have a beracha without an amen. Yes. אמר רבי אלעזר said אמר רבי חנינא. You can have a beracha and not to say amen, is that why you would think? Said, people say like this in פשוטע גמרא, it's a sevara why they are mevarech, because the amen you have only in the end of a beracha, if you don't have a beracha this, this amen is nothing. That's a sevara some. And you can't say amen. The only thing is you could say amen even if you don't hear the beracha, but if you know that someone is saying a beracha now, you could say amen. And the best raaya is from the Alexandria the shul in אלכסנדריא של מצרים, that the shul was so big, people in the back couldn't hear the chazan, couldn't hear the the berachot. So what they did? So they had in the middle of the shul somebody with a flag, and every time he was saying a bracha, he took up the flag and the people, it was a siman that there's a bracha said and they said amen, and you're allowed to. That was always the shaila: If you hear a bracha on a microphone, hear a bracha on a hookup, if somebody in a different city is saying a bracha, can, can you answer amen here? Yes. Why? Because you know for sure, even though it's not his voice, no, it's electric. Sounds like his voice, but it's not his voice. But you know, not hear, hearing is not good enough, you know that at this second he's saying the bracha. So it's not worse than the guy with the with the flag. Some say it's not such a strong re'aya, because by the flag they were in the same room, in the same, so you didn't hear, this makes it. But if you, but the poskim bring a re'aya from here that you're allowed to. You're not yotzei. If you

hear a megillah over a phone, you're not yotzei. הבנתם? Because it's, because it's not a human being's voice. A long letter from the Rebbe where the, the Rebbe says you're not yotzei, and he says that those people, poskim, earlier generations who wrote about it that you are yotzei, pashut didn't know how a telephone works. Pashut physically didn't know how they They thought that your voice actually travels through the through the wires, and it's your voice that comes out. You know what the Munkatcher writes? You shouldn't speak Divrei Torah on the phone with somebody, because since the wires go through the ground, so they go through מבואות המטונפות, so you have Torah going through the מבואות המטונפות. And the wire ain't going in reverse. No, it's not going, there's nothing, is not not, it's not your Torah doesn't go through. You say here, what you do here causes a reaction on the other end that the same sounds like this voice like your voice, sounds like it, but it's not you, it's electric electric currents talking. So how could you be yotzei? So it's not even a Is there אמן לבטלה? I mean, if you said אמן סתם, you're not sure, you said amen, it's not a, it's not an aveirah. People do it leaving today. It's what? Like for megillah. Over a phone? If those that do that, don't know what they're doing. I know that today's poskim hold you're yotzei. No, no one. There was only a shaila by The Rebbe really wrote this letter, but he wrote it in megillah, but he started with something else. He writes that I heard that there was a husband in Vienna that they got him over the phone to say כתובו ותנו. He was supposed to give a get to his wife. Over the phone, he said, they made a shaliach, כתובו, write the get, ותנו, and they relied on it. And that's what the Rebbe says that it's not, it's no good, because here you pashut have to hear the husband say it. This is where some poskim argued with the Rebbe, I think ר' Moshe, also b'sha'at hadechak, he said it's, because you don't really have to hear him. You just have to get the proper information for sure that he said it. Now, if you hear it over the phone, you know for sure he said it. הגם nowadays it's lav davka, you could have a tape, you could have this, you could have somebody voice acting, but I'm talking about 60 years ago, if you heard over the phone, you knew that person said it, there's no other way to But he didn't hear the person's voice, it was a ראיה that he said it. So he said b'sha'at hadechak you could rely on it, but the Rebbe even said that it's also not Could be like forms of shlichut, no? Could be an extended form of shlichut. Yeah, but how do you make a You have to make the shaliach, you have to be ממנה the shaliach. A גילוי דעת is not enough, just to be מגלה דעת, because the phone is definitely a גילוי דעת, but it's not actual אמירה. And by כתובו ותנו the Rebbe says you have to have actual אמירה. But בנוגע to Megillah, I don't know if anybody is מתיר. What about somebody in prison? Somebody in prison wouldn't be Huh? Even somebody in prison wouldn't be No, no, not prison, cuz if it's prison Havdalah, never. צו יוצא זיין? Davenen is also a chiyuv. האט ער א חיוב זיי זאגן אז איינער נישט יוצא? If they heard it 50 times, there were 50 Shabbatot and they were not yotzei Havdalah. Can say Amen, not because they're yotzei. They're saying Amen on that person's brachah, but to be yotzei, you're not yotzei. You have to hear Havdalah. Physically. The she'eilah becomes under a chupah when they make the berachot, it's not the kiddushin already, they say the berachot, and there's a microphone, so cuz you have to have 10 people hearing the berachah. If you don't have a minyan hearing the berachah, so here you everybody knows that the berachah is said, but who heard? So some people claim that when it comes to the berachot, we should push away the microphone. Because you have to have to hear it. Yes, the people have to hear it, 10 people have to hear it. Yeah. That's Kiddushin, but the brachos are not brachos, yeah. That's Kiddushin, but you have to have bracha, you have to have birkat nisuin, birkat erusin. But the Rebbe writes you don't have to, because there's usually enough people around, that even if you sing the... they hear you directly from from from people of the bracha. What about on TV somebody make a bracha? No, no, but that's not doing happening now. That's a that's a video, that's something else. Video. No, that's we know. When we see sometimes on the video and they show on that the Rebbe daven far'n amud, you can't answer amen. I mean, answering amen is nothing, but but you're not you're not you're not mekayem anything, you're not mekayem anything. No, יוצא עבודה, not even mekayem anything. You have a hit'orerus and the amen comes out, m'iz nisht makpid. If you have a hit'orerus, hit'orerus is all all good. Yeah, so you should watch, but there's no you're not hearing a bracha. You're hearing a tape or something. If it's בשעת מעשה, it's at least an indication that somebody, a human being, a Yid is over there saying a bracha. And when he says and you know it, there's a inyan. What if somebody puts on tefillin and you know they're making a bracha? So you don't have to hear it, but do you know that he just finished? I don't know if they You don't know exactly what second. I don't know exactly what second he's saying. It has to be at that that second? You have to know exactly the second that he's saying it. Okay, a new perek now, זאגט די Mishnah, זאגט די The last part. Yes. Weiss, oh yeah, I thought I said it.

אמר רבי אלעזר, the baraita says אמר רבי חנינא, תלמידי חכמים מרבים שלום בעולם, תלמידי חכמים add shalom in the world, שנאמר, וכל בניך למודי ה׳ ורב שלום בניך. So who is he talking about? למודי ה׳. Who are למודי ה׳? Talmidei chachamim. So talmidei chachamim are מרבה שלום. So here there's a lot of people joke around have a lot of jokes on this. You know why talmidei chachamim are so many make so much shalom? Because they're the source of all the machloket. So if they make all the machloket, so they have a big they have a achrayut to make shalom. Then I heard of somebody else also, there was a guy who always came over and gave shalom aleichem. So תלמידי חכמים מרבים שלום, they give a lot of shalom. Haynt da vu m'iz mesayem מרבים שלום, far dem zogt er chapt arayn. Chapt arayn is not is not a gute midah. Chapt arayn, זע צו מאכן שלום. כאילו הצנועים מושכין את ידיהם. Ya, ya. זאגט די Gemara in Gittin, שלח ליה רבי אביתר לרב חסדא, רבי אביתר sent a message to Rav Chisda: גיטין הבאים משם לכאן אין צריך לומר בפני נכתב ובפני נחתם. Okay, this is a halachah, because it says in the beginning of Gittin that when you bring a get from חוץ לארץ to ארץ ישראל, the shaliach who brings the get has to say, בפני נכתב ובפני נחתם. He has to say it has to be written and signed in front of him, and when he brings the get, he has to say it. If he doesn't say it, the get, you can't give the get. Then the Gemara says that if it's from בבל from ארץ ישראל, you don't. So the

Gemara says from בבל you also don't, because בבל had תלמידי חכמים. So this how do they say the נקודות, אביתר or Ravitar? Ev yatar. Okay, in yeshiva they always say Ev yatar. Ravitar. Ev yatar. Ev yatar. Oh, it is Ev yatar, it's not Ravitar, yeah. Ev yatar, it's a name everywhere. Yeah, yeah. Nowadays? Yeah, I never heard such a name besides this Gemara. Ev yatar, huh? Ev yatar HaKohen. Ah, that's yeah yeah yeah, so it's Ev yatar. Yeah, exactly, exactly. In the army, I used to have Ev yatar. Yeah. So he said to Rav Chisda, he sent a message to Rav Chisda. And the Gemara wanted a proof from here that this is the din, that he said, גיטין הבאים משם לכאן, גיטין that come from there, meaning from chutz, from בבל, אין צריך לומר בפני נכתב ובפני נחתם, you don't have to say. אמר רב יוסף, so Rav Yosef said, מילא, מאן לימא לן דלמא רבי אביתר, אביתר בר סמכא הוא? Who says that this Evyatar is someone you could rely on? So he said, milah, miho. והא, I have a raaya that he's not reliable, that he's not such a big talmid chacham. Why? Because איהו

שלח ליה לרב יהודה, he sent a message to רב יהודה בני אדם העולים משם לכאן, the people who come from Bavel to Eretz Yisrael to learn, what do they do? They left and they stayed there for a year, for two years. What happened to their wives? They left their wives there, and they obviously they had less children because they were away from their wives for so long, and they didn't have any money to buy food, and they had a, it's a gantze maaseh. He said, \"הם קיימו בעצמם, they fulfilled on themselves the pasuk: ויתנו הילד בזונה והילדה מכרו ביין וישתו.\" They're selling their children. In other words, now they left their children, now their children they are sold. Now they're going to have to sell the children to get money, the mothers. Anyway, it was, he quoted this פסוק, וכתב ליה בלא שרטוט. When he wrote in the letter this pasuk, he didn't make a line over the pasuk. And אמר רבי יצחק, Rabbi Yitzchak said, שתיים, if you write, if you quote two words from a פסוק, כותבין, you're allowed to write without שרטוט. שלש, if you quote three words, אין כותבין, you're not allowed to write unless you make שרטוט. ובמתניתא תנא, in the beraita it says a little different: שלש כותבין, three you could, ארבע אין כותבין. But he didn't do it, he had more than four words, and he didn't make שרטוט. That shows that he's not such a big talmid chacham if he didn't know the halacha. So how do you rely on him in this psak din?

אמר ליה אביי, so Abaye said: אטו כל דלא ידע הא דרבי יצחק לאו גברא רבא הוא? If anyone doesn't know this din is doesn't, it's not a great person? בשלמא מילתא דתליא בסברא, מילא, it's something that you have to understand, לחיי, you're right, if he doesn't understand he's he has not a good head. הא גמירי, this is something that was taught, וגמרא לא שמיע ליה, he didn't hear it. And the truth is in the time of the Gemara every amora had to know every Mishnah, but not every beraisa. A lot of beraisos the amoraim didn't know. That's why in a beraisa it means it was spread out, it wasn't gathered into one area to be all together. So the same thing here, he didn't know this. V'od, I'll prove to you that he's a great person. הא רבי אביתר הוא דאסכים מריה על ידיה. Rabbi Evyatar was a person that the Eibershter agreed with him. Imagine, what was the story? Let's, the kasuv it says by פילגש בגבעה, ותזנה עליו פילגשו, that the pilegesh of this person, vatzizneh. So it doesn't mean zenus because because it says alav. The mefarshim say why it doesn't. So what does it mean? So רבי אביתר אמר:

זבוב מצא לה. He found a fly in the food. That's what happened, he got upset, he killed... רבי יונתן אמר: נימא מצא לה, he found a thread. ואשכחיה רבי אביתר לאליהו, רבי אביתר found Eliyahu, met Eliyahu on the street. אמר ליה: מאי קא עביד קודשא בריך הוא? What's the Eibershter doing? אמר ליה: עסיק בפילגש בגבעה. He's learning this, the Eibershter is learning this, the pesukim of פילגש בגבעה. ומאי קאמר? And, yeah, what is the Eibershter saying? אמר ליה, so אליהו הנביא said to Rabbi Evyatar, the Eibershter is saying like this: אביתר בני כך הוא אומר, my son Evyatar says this pshat. יונתן בני כך הוא אומר, my son Yonatan is saying this way. אמר ליה: חס ושלום, מי איכא ספיקא קמי שמיא? The Eibershter doesn't know, he had to quote me and quote? אמר ליה: אלו ואלו דברי אלהים חיים, and they're both true. הא והא, זבוב מצא לה, first what happened, he found a fly, ולא הקפיד, and it wasn't enough to start to get him angry. נימא מצא לה, he found a thread, והקפיד, and then he got angry. And Rav Yehuda said זבוב בקערה, the fly he found in the plate, and נימא באותו מקום, and the thread, a hair, was באותו מקום. זבוב מיאוס, a shmutz, there's זבוב, the fly is pashut disgusting in the food, אבל נימא סכנתא, if you have a thread in that area it's a sakana, it might cut and make a cut. איכא דאמרי, some say אידי ואידי בקערה, and the reason that's why the first time he wasn't upset, and the second which is worse. Or, some say both were in the plate, זבוב, he wasn't so upset, ones, what could you do, a fly fell in, it's not your fault. אבל נימא, נימא you should have been careful if it was a thread, פשיעה. But the bottom line is we're trying to bring from here that the Eibershter agreed, quoted Rabbi Evyatar and agreed to him. So then he said to him, \"So you're asking if he's a big person? Rabbi Evyatar was a big person.\" So

what did they do, could he eat it or no, when the bug goes to the food? Right. It could be that, you know, they eat it. You see, they eat it. People who don't have, they'll eat everything.