Holding here סימן ה. דרש רב עוירא, רב עוירא דרשנט, זימנין אמר לה משמיה דרב אמי וזימנין אמר לה משמיה דרב אסי. Sometimes he said it in the name of Rav Ami, sometimes in the name of Rav Asi. What did he say? מאי דכתיב, what is the meaning of the פסוק where it says כה אמר השם, this is what Hashem said, שלמים וגם רבים, שלמים ורבים, וכן נגוזו ועבר, be cut and go anyway. What does that mean? אם רואה אדם שמזונותיו מצומצמין, the word שלמים he taytsh'es לשון מצומצם. שלמים is when it's complete, it's finished, there's not more. When something is finished, okay, you can't get more, it's very limited. So if you see that your parnasa is very מצומצם, יעשה מהם צדקה. In order to get more, give tzedakah. Take the money that you have and give tzedakah from it. וכל שכן כשהם מרובים. Certainly when you have a lot of money and you see and you want to prevent it from losing, the way to do it is give tzedakah. That's וכן רבים. שלמים is מצומצם, וכן רבים is when you have מרובים, a lot. Huh? Yeah yeah, but like what you haven't been giving till now, you should give more. I don't know, more than you've been giving, that's all that's what he says. More than the... Yeah, okay, so then it's more than that. מאי וכן נגוזו ועבר, what does it mean further וכן נגוזו ועבר? נגוזו means it's cut, ועבר it passes. תנא דבי רבי ישמעאל, so in the yeshiva of Rabbi Yishmael they learned like this: כל הגוזז מנכסיו, the גוזז meaning if you cut, if you cut off, chop off from your possessions, ועושה מהם צדקה, and you give צדקה, ניצול מדינה של גיהנם. You'll be saved from the din of gehenom. משל לשתי רחלות, משל to a to two sheep שהיו עוברות במים, they both were crossing the water. אחת גזוזה, one was without wool, was cut, was sheared, ואחת שאינה גזוזה, one was not cut. גזוזה עברה, the one that was cut passed. שאינה גזוזה לא עברה, the one that wasn't was too heavy and it sank. So that's how he taytsh'es, נגוזו ועבר. If you

have נגוזו, לשון גזיזה, cutting, ועבר, then you will pass. You will pass the river and you'll get across, but if not, you drown. Then the פסוק says further there, it says like this: ועניתיך לא אענך עוד. What does ועניתיך mean? So it's a strange thing, because there's a pasuk is speaking about tzedakah, and ועניתיך means I'll make you I'll make you poor? אמר מר זוטרא, Mar Zutra said what it means is different: אפילו עני המתפרנס מן הצדקה, a poor man who himself gets tzedakah, ya'aseh tzedakah, has to give tzedakah. And then the pasuk says לא אענך עוד. What does that mean? I will not make you poor anymore. תני רב יוסף, שוב אין מראין לו סימני עניות. If you give tzedakah, if you were poor and you gave tzedakah, the Eibershter will help that you will from then on not have any... Right, that's what... המתפרנס מן הצדקה. But from what he gets, he should give a little bit, but he should also give tzedakah. Yeah, see, it's learned out from not learned out, it's connected to there is תרומה, there is מעשר that you give to the לוי. The לוי himself has to give תרומת מעשר. From the מעשר he gets, he has to take off a tenth and give it to the כהן, even though he got it as not tzedakah, but it's like מתנה, מתנות לוויה, but he has to give off. Zogt di Gemara weiter, this is another inyan altogether. So there was a a machloket in Gemara... Huh? Well, if he has תבואה, he has to take off מעשר, but not from what he gets. מעשר goes to the לוי, or מעשר שני you have to take to Jerusalem. Yeah, we're talking about מעשר... But the כהן, כהן if the כהן has his own crop that grows, he has to take off תרומה and מעשר ראשון and מעשר שני, everything, because otherwise it's טבל. So we had a machloket, machloket in Gemara. See, we learned that if you bring a get from חוץ לארץ to Eretz Yisrael, you have to say בפני נכתב ובפני נחתם, you have to testify that I saw it written, I saw it signed. In ארץ ישראל, if you bring, you don't have to. So the

Gemara had a she'eilah, what happens if you write a get in the rivers of ארץ ישראל? What din do the rivers have? Does it have a din of ארץ ישראל, does it have a din of חוץ לארץ? It's not סמוכות, it's inside! It's in ארץ ישראל. So רב נחמן בר יצחק אמר, Rav Nachman bar Yitzchak said... Well, the whole סוגיא in Gemara there. He said, בנהרות דארץ ישראל כולי עלמא לא פליגי. If it's rivers in ארץ ישראל, everyone agrees it's ארץ ישראל. כי פליגי, where do they argue, in a different place, an interesting thing: בים הגדול. ים הגדול is the Mediterranean, and there There is a machloket about certain areas, and he says what the machloket is. דתניא, it says in a baraita like this: איזהו הארץ ואיזהו חוץ לארץ? How far does ארץ ישראל go? How far חוץ לארץ? So, he says like this: כל ששופע ויורד מטורי אמנון ולפנים, the way ארץ ישראל goes, the way it's on the map at least, it's like ארץ ישראל is here, it's like a round like this. Here is the Mediterranean, and here is ארץ ישראל. טורי אמנון is here. So, anything that's in the area in this sea in between here, this is נחל מצרים. You have to have an imaginary line, as if there's a line that's from here to here, and anything that's within here, that's ארץ ישראל. That's what he says. כל ששופע ויורד, anything that's going down, מטורי אמנון ולפנים, from טורי אמנון and in, is ארץ ישראל. מטורי אמנון ולחוץ, anything that's from טורי אמנון and the outside, this side, is חוץ לארץ. והנסים שבים, what about the islands in the ים? So, we say רואין אותן, we look at them, כאילו חוט מתוח עליהם, just like a חוט, a line, is stretched out מטורי אמנון עד נחל מצרים, till נחל מצרים. So, מן החוט ולפנים, any islands that are in within this area is Eretz Yisrael. מן החוט ולחוץ, anything that's on the outside of this line is chutz la'aretz. So, therefore, this the Gemara wants to bring. So, here, according to this opinion, any boat in here, and you bring the get from here to here, you don't have to say בפני נכתב ובפני נחתם. And that's only one opinion. רבי יהודה אומר, רבי יהודה says different. This is a very strange opinion. He says like this: כל שכנגד ארץ ישראל, anything that's parallel to Eretz Yisrael all the way here, עד סוף העולם, they call it, till the end of the world, הרי הוא כארץ ישראל, it's like Eretz Yisrael. Right, right, because this the Gemara, this is Gittin, this is last year's Gemara. Yeah. שנאמר, it says: The Gemara is not talking about what happens on the other side. The Gemara is not talking about round. At that time, they they looked at this only Yeah, right, only, and and it goes all the way to the end. Even though Tosafot asks, according to this, France should be like Eretz Yisrael. I know France, Spain, for sure. So,

Tosafot says: שאל רבינו פטר את רבינו תם. Tosafot, he didn't, it says in Tosafot there, in Gemara, שאל רבינו פטר, it's a funny name of a of a ראשון, Peter. רבינו פטר asked the רבינו תם, according to this opinion, So, he says according to that, that all if this is everything Eretz Yisrael, so we who live in France, so it should be כנגד ארץ ישראל, it should be Eretz Yisrael. שנאמר, it says: וגבול ים, the western border, והיה לכם הים הגדול וגבול. The ים הגדול, the ים הגדול is the border. זה יהיה לכם גבול ים. That should be the גבול ים. So, he taytshes here that the extra words, Rashi says, teaches us that anything in the ים that's with Eretz Yisrael is is Eretz Yisrael. והנסים שבצדדין Then why does he have a question about France? No, it's not the Gemara. Tosafos asked a kashya on the Gemara. But then what about the islands on the sides? Let's say you have islands here or islands here, so he says רואין אותן, we look כאילו חוט מתוח עליהם מקפלוטריא עד ים אוקיינוס. The same area here you have a city called קפלוטריא. So, you look not that you make the line this way, that's the first opinion, we'll make a line here and a line here. Anything that's lower than this line is not Eretz Yisrael. Anything that's on top of this line, outside of the lines is is not Eretz Yisrael. Anything here is Eretz Yisrael. So, he says, we make a we look as if there's a line from קפלוטריא till the ocean, and from נחל מצרים עד ים אוקיינוס till the ocean. מן החוט ולפנים, anything inside this these two lines is Eretz Yisrael, מן החוט ולחוץ, anything outside the lines is chutz la'aretz. If this whole thing doesn't make sense, doesn't fit, because if you look where טורי אמנון is, much, much higher than Eretz Yisrael. It goes all the way up. It goes to Beirut. It goes Which cheshbon is this, and it's it's very in mefarshim, if you look at a map, טורי אמנון, the way we have figured out where טורי אמנון is, it's all the way Eretz Yisrael really is down here. This is really the Eretz Yisrael. טורי אמנון is all the way on top here. How does this come to land the the border of Eretz Yisrael? Okay. Well, le'atid lavo. Huh? לבוא. Quick teirutz of the Gemara, no? תניא, it says in the ברייתא, כשנאמרו דברים לפני רבי יוסי, it's not the game what, but there was a machloket. And רבי יוסי heard the opinion of one of the people, קרא עליו המקרא הזה, he referred to him this פסוק, שפתים ישק, lips should kiss, משיב דברים נכוחים, somebody who answers or says בלי חכמות, says straight, good things. So he referred, in other words, the Gemara, you see, in the Ein Yaakov they skipped that part, not even what it's about, but it says, af al pi, Gemara says, that even though that when רבי יוסי heard this opinion he said שפתים ישק, אין הלכה כמותו, we still don't pasken like him. But there is a there is international borders, and everybody knows where is the borders. Today you cannot you cannot set this is my, because now there is a gas in Israel, No, we're not talking about the owning it, we're talking about terumot uma'asrot. Does it chayav in terumah uma'aser, that's all. In halacha. Yeah, but by like this, Turkey is is included in Israel. Cyprus and sure, all this איים, you can see there, when you go out of Israel in the ים התיכון. No, Turkey, you can see Turkey is in here? According to this opinion, certainly not. You go straight down. You mean according to this opinion also, it's it's an ocean, it's not Turkey. The first that thing that will come I don't even know how he says France. The mefarshim ask, how does he ask about France? France is not equal. France is higher up. The longitude and latitude. He should have said he should have said Spain, but he's asked some France. Tosafos says that some learn that Rabbeinu Peter, ask the שאלה, learn that the line is not like this, the line is like this. It goes like this. It's 40 40 degrees. No, it goes, it's like a like a cone, it goes like this, because if it doesn't, if it goes straight, France is not in that line. I don't even know if if Spain is. France is, But Tosafos says, what France, says, according to this opinion, צרפת, it says, we know why צרפת Greek, איים של Greek is not far from Israel. Greek, maybe, maybe Sicily, Cyprus, maybe, definitely. Very close. Cyprus might be, but they have So according to this opinion, they would have a din of Eretz Yisrael. Anyway. Any reasoning behind תרומות ומעשרות particularly that would have such a It's Eretz Yisrael, No, it's Eretz Yisrael, and therefore, it's תרומות ומעשרות חייב if it's Eretz Yisrael. Yeah. It's not like about owning it, taking it over. We're not trying to take it. יש מה לראות יש מה לראות? ערבים. What do you see? Nothing. איפה? Greek. Greek and Cyprus, nothing there. Shaliach. Shaliach is there, Baruch Hashem. What do you think, They give him hard time, What what is Greek? It's Turkey and Turkey there. Once somebody came to the Rabbi Rashab, it was in Rostov, and he passed by Warsaw, and he had two bachurim, and they came, so the Rabbi Rashab asked them, \"Vos tut zikh in Varshe? What's in Warsaw?\" So he answered, \"Well, I met this chassid, and he's doing okay, and then I heard a shiur from this guy.\" So the Rabbi Rashab, I think turned to his son, to the Frierdiker Rebbe, and he had nachat: \"Vos iz bei im Varshe? What's Warsaw by him? Warsaw is there a chassid, ya a chassid, this is Warsaw, what? Warsaw is a groyse shtot, it's a big city with all kinds of things like that.\" He didn't even think to answer that Warsaw, it's a lot of people, crazy He could have answered, lechatchilah answered, this chassid, that's Warsaw. Chassidim. Yeah. So, shaliach in Cyprus, that's the shaliach. That's that's Cyprus. זאגט די גמרא ווייטער,

רב אחא בר יעקב, רב אחא, the son of יעקב, הוה ליה איספקא דכספא בנהרדעא, he had a silver keli in Nehardea. Yeah. Someone handed for him, held it for him. אמר ליה לרב דוסתאי ברבי ינאי, so he said, Rav Acha said to Rav Dostai bar Rabbi Yannai and to Rav Yosi bar Kifat, they were travelling to Nehardea, so he said to them, בהדי דאתיתו, \"When you come, אתיונה ניהליה, bring it to me. In other words, whoever, go take it from the people who have it, and bring it to me.\" אזלי, went, יהבונה ניהליה, yeah, those people who had it gave it to him. אמרו ליה, but they אמרו להו, but they said to to them, נקני מינייכו, \"I want to make a kinyan with you that you take full responsibility.\" The guys who gave it said, \"I don't want to since the moment I gave it to you, no more responsibility. If it gets lost, it's all your problem. I want to make a kinyan with you that you take responsibility from now on.\" אמרו להו, they said, \"לא, we don't want, we're not taking responsibility.\" אמרו להו, so they, \"Oh, you're not taking, so אהדרוה, give it back. Why do I want to give it and then we should be responsible?\" רב דוסתאי ברבי ינאי אמר להו, \"אין,\" give it back. And רב יוסי בר כיפת אמר להו, \"לא, I'm not giving it back. You have no right to take it. You gave it to me, it's too late for you, too bad on you. You gave it to me, you can't have חרטה.\" So what's the responsibility he wanted to to take? In case it gets lost? In case if it gets lost, no. It's lost, so he has no shemirah, I don't know. The guy who had it said, \"I want to, now that I'm giving it, I want to drop my responsibility, but I want you to take it.\" So said, \"Okay, I'll take it.\" No, so they both, so both said, \"We're not taking it.\" So he said, \"You're not taking it? Give it back!\" So one said, \"Good, I'll give it back.\" And the other guy said, \"No, I'm taking it without responsibility, and I'm not giving it back, and I'm not taking responsibility.\" הוו הוו קא מצערו ליה, so these people who had it to the one that said, \"I'm not giving it back,\" started hitting him, started making him problems. אמר אמר ליה, so he said to him, חזי מר היכי קא עביד. So they said to him, the other people said to him, \"Look what he's doing! He's not giving it back.\" אמר להו, so he said, תברו מליה! Yeah, yeah, give him a few more klap, hit him some more, maybe he'll give it back. His own friend, the other chaver said to those guys, \"He's not giving it back, hit him again.\" כי אתו לגביה, later when they came, אמר ליה, he said, \"Listen here, חזי מר, listen here, לא מיסתייך דלא סייעתן, not only you didn't help me to hold it, אלא אמרת להו נמי תברו מליה? What, you even told them to hit me more? What kind of מעשה is this? Why did you tell them that?\" אמר ליה, so he said back to him, אמאי עבדת הכי, \"Why did you do this? Why did you agree right away to give it back?\" He asked him, so he said, \"Why did you agree to give it back?\" אמר ליה, so he said, \"I'll tell you why. Look who we're dealing with here! You think I could fight with them? איזה בני אדם, you know who they are? הם הם אמה, they themselves are an אמה. אמה means it doesn't mean it's an expression. They're big guys. כובעם אמה, they wear big gigantic hats. מדברים מחציהם, they speak they have a very thick voice. It looks like they're coming from the stomach, you know, this. ושמותיהם מבוהלים, even their names are scary: אורדא, ארדא, ארטא, פילי בריש. And these are people, אמרי: כפותו, if they they have their henchmen, if they say, 'Tie this guy up,' כפתין, they'll tie him up. אמרי, if they say, 'הרגו, kill the guy,' הרגין, they'll kill. Nu, so you think I wanted to take a chance? I agreed right away I'll give it back. You think I take a chance to start up with them? אילו הרגו לדיסתאי, had they killed me,\" his name was Distai, he was named Distai the son of ינאי, he says, \"Had they killed me, מי נתן לינאי אבא בר כמוסאי? Would my father have another son like me? I mean, why could I I could allow myself to get killed? So that's why I that's why I gave in. That's why I said I told them to hit you, too, so you should give it in, give it back, because otherwise you'll have only tzarot from them.\" אמר ליה, so he said, he answered him back, בני אדם הללו קרובים למלכות? \"Are these people are close to the government, besides them being strong?\" אמר ליה: הן. He said, \"הן.\" So he says, יש להם סוסים ופרדים שרצים אחריהם, \"They have horses and and mules that run after them, that they have to their disposal, they have all these things?\" אמר ליה: הן, he said, \"Yes.\" אמר ליה: אי הכי, שפיר עבדת, you were right. We don't start up with these people. These people, it's basically pikuach nefesh.\" \"Why did you hit me?\" Huh? \"Why did you hit me?\" Not he hit him, why did you tell them to hit me? He didn't hit him, the people hit him. One guy said, \"I'm giving back.\" The other guy said, \"I'm not giving back.\" So they started hitting him, the people. But the people, not So he told the people, \"Hit him more.\" But he didn't want to take responsibility, either. No, they both didn't take. So they said, \"Okay, you don't want to take, don't take.\" I don't want to take, but I'm not giving back, either. Right, that's what How can you hold a thing and not take responsibility for it? Because he didn't have to. If he did, then it would have been That's the whole Gemara. The Gemara wants to show that you don't have to. Oh, you don't have? Yeah. You don't have to take responsibility? Yeah, and you don't have to give it back, the Gemara says. The Gemara tells this story. So that's why he said to hit him, so in order to get him to give it back, so they shouldn't start up. When they make a kinyan on something, it belongs to you once it's yours, right? But it's a kinyan on responsibility. But he's holding it. He's holding, but he's not responsible. But it's not his. So is he a shomer? The first guy's the shomer. The guy who had it is the shomer. Oh, the first guy. Until when the guy gave him to watch, till the guy, the original, gets it back, it's his responsibility. So this guy said, \"Well, we don't want the Now that it's out of our hands, we want you to be responsible from here till then.\" And he didn't want, he said, \"No, it's your responsibility.\" So who's getting it? So he said, \"If you're not taking responsibility, give it back to us.\" And he said, \"No.\" But why? Why not? Because he didn't want. He wanted to do a שליחות. He asked him to bring it, \"I'm bringing it.\" No, he wanted to bring it back to him, cuz he asked him to bring it back. So, so because it's pikuach nefesh, that's why. Even though by pikuach nefesh there's a special din. פיקוח נפש דוחה כל התורה כולה. You could do any aveirah except the three aveirot. There's one more aveirah that you're not allowed to give even for mesirat nefesh, to steal someone's money, even if he needs to die. The Gemara says, you're not allowed to steal, you're allowed to steal to save your life על מנת to return it, to pay back. A person steals to save his life and doesn't plan to return it, he's not allowed to, rather get killed. You have to, you could steal it to save your life, but only if you intend to return it. It's not stealing, then. give it back, to pay. Just borrow it for No, that's called stealing! Even if you take something from somebody with the plan, intention to pay it back, that's called stealing. Says לא תגזול אפילו על מנת לשלם, even still didn't have plan to pay, אפילו על מנת לשלם תשלומי כפל. What happens if you know a guy who needs money and you want to give him and he's a he he has pride, he doesn't want to take, so you have a found a good etzah to to give him money. Steal something from him, he'll catch you, you'll have to pay double, so you steal a thousand dollars, you'll give him an על

פי דין, so you give him, so that's why it's a good way to give him extra money. So לכאורה, then what's the wrong with that? לא תגזול, the Gemara says, לא תגזול אפילו על מנת לשלם תשלומי כפל. לא תגזול אפילו על מנת to make him, make a joke. Like some people make him make a joke. Want to teach you a lesson, I'll steal something, it's asur. So it's called stealing, still called stealing. So the גמרא רבה בר רב חנא רבה בר רב חנא חלש was sick. That case כפל would be would be ribit, also you agree? No, it's not ribit, he didn't borrow, he stole. He was sick. אזל לגביה רב יהודה ורבה. So Rav Yehuda and Rabbah came to him לשיולי ביה, to be מבקר חולה, to see how he is doing. So when they were by him, בעו מיניה, they asked him a שאלה and they go: שְׁנַיִם שֶׁהֵבִיאוּ גֵט אֵין צְרִיכִין שֶׁיֹּאמְרוּ בְּפָנֵינוּ נִכְתַּב וּבְפָנֵינוּ נֶחְתַּם. If two people bring a get do you have to say בפנינו נכתב ובפנינו נחתם, it's not a שאלה. They asked him a שאלה. אדהכי, while they were talking, אתא ההוא חברא, came this guy. חברא is like another name for the פרסיים. It was in בבל and the פרסיים moved into בבל, some guys from Persia. They were the worst people. So he came, שקלה לשרגא מקמייהו, took away the candle. They were sitting and talking with a candle and there was a גזירה that the goyim made that it was a certain day, it seems like, that there was a like a גויישה holiday and they lit candles. So no one else is allowed to light a candle at that day unless it's for this holiday, whatever. So this guy came, a kind of policeman of the פרסיים or something, and took away the candle. אמר, so he said, so רבה בר רב חנה said: רחמנא, אייבערשטער, אי בטולך, or put us under Your shadow, אי בטולא דבני עשו, or at least we should be under the control of Edom from Esav and not with these guys, because these guys are the worst. We'd rather be by the Esav. Ya, they're they're the same one. Yeah, I guess so. Farsi, Farsi is the same thing? Yeah. So the Gemara says, למימרא are you telling me that the רומיים מעלו מפרסאי, that the Romans are better than the פרסיים? והתניא רבי חייא, we learned Rabbi Chiya learned מאי דכתיב there's a פסוק that says: אלקים הבין דרכה, Hashem knows its ways, והוא ידע את מקומה, and He knows its place. That means: ידע הקדוש ברוך הוא בישראל, Hashem knew by אידן, שאין יכולין לקבל גזירות של רומיים, that they wouldn't be able to take the decrees of Rome, עמד והגלה אותם לבבל, He sent them to Bavel. And Bavel was a little bit softer, lighter. So we see Bavel is lighter. The Romiyim are worse, and here he said: I'd rather be in Edom than to be here. Bavel is the פרסיים. So the Gemara, no, this this story happened in Bavel. So what? לא קשיא; הא מקמי דליתו חברי לבבל, הא לבתר דאתו חברי לבבל. When Rome was when Bavel was better than the Romans before the פרסיים came. Now חברי are certain, so they lived in in Rome, but there is a certain group. These guys, when they came, then became worse. That's why he said: Eibershter, you know what, let me be with the with the with these Romans, the bad the the bad Romans better than these פרסיים. That's for many. Yeah. Right?

תניא it says in a ברייתא: הרי שהיה צריך לכתוב את השם, if a guy was writing like a ספר תורה and he was holding by writing Hashem's name י-ה-ו-ה. ונתכוון לכתוב יהודה, but was writing supposed to write Hashem's name, but when he started writing Hashem's name in his mind he made a mistake, he thought thought to write יהודה. And וטעה ולא הטיל בה דל״ת, and by mistake he didn't put in the דל״ת. So what turned out? The right name! י-ה-ו-ה. Only problem is he didn't write it with the proper כוונה because his כוונה was not to write Hashem. His כוונה was to write was to write יהודה. So the דין is: מעביר עליו קולמוס ומקדשו, you can take a pen ink and on the same letters go over with the ink, and you're מקדש it. Now you do it over with your כוונה, לשם השם, and that's that's כשר. דברי רבי יהודה, that's what רבי יהודה says. וחכמים אומרים: אין השם מן המובחר. This שם is not is not is not the best and you shouldn't do it. Should That was then, but now it's the same. Yeah. Chachamim say you shouldn't do it, so you shouldn't do it. You have to throw the parchment away, or can you erase it and redo it? Erase Hashem's name? מחיקת השם? You can't erase Hashem's name. בכלל whenever you make a mistake and you find a mistake in a sefer Torah, you could fix it, erase it, fix it, except when it's Hashem's name. So what do you do? That's why you have to have the kavanah. Take out the whole יריעה. The whole that's The whole Section, a piece, yeah. Well it's it's seamed together, so wherever that Or sometimes you can cut the this here this part, this whole עמוד, and you start from rewriting this עמוד. You can re-seam a new piece. Huh? You can resow a new piece. Yeah. Yeah. Okay. Do we have who to have the שיחה should go in? Sure, of course. Du vilst zogn? Gehakt. Gehakt, zogt.