Yeah, זאגט די Gemara say, דרש רבה בר רב הונא. Rabbah bar Rav Huna דרש: כשם שהמקדש חצי אשה אינה מקודשת, just like if you're mekadesh half of a woman she's not מקודשת, י״ד ע״א. Just like if you're mekadesh half a woman you can't be mekadesh, she's not מקודשת, כך חצי שפחה וחצי בת חורין שנתקדשה אינה מקודשת. If a woman who is she's a גויה, שפחה, but she was half שפחה half free, if she's free, when a שפחה כנענית becomes free she becomes a Yid, just like a עבד כנעני. How do you have half שפחה have half hold on. If two partners owned her as a שפחה, one freed her, one was משחרר and one not. So if you're mekadesh her, so basically you're mekadesh half of the woman. So just like you can't be mekadesh half a woman, you can't be mekadesh half a שפחה half a בת חורין.

אמר ליה רב חסדא - רב חסדא said to him, \"No. מי דמי? How could you compare it? התם שייר בקניינו, הכא לא שייר בקניינו. Over there by half a woman, you left over how much was possible. You could be mekadesh a whole woman. If you're only mekadesh half, you didn't mekadesh the full amount that you could, that's why she's not mekudeshet. By חצי שפחה וחצי בת חורין, all you could do is half, because the other half is not Jewish. So maybe here, if you're mekadesh half a שפחה half a בת חורין, since you gave her whatever possible, she is mekudeshet.\" So he takeh changed his mind. \"You give her whatever is possible, what do you mean?\" \"You're mekadesh every possible part of her that could be mekudeshet. Because she only could be mekudeshet half.\" \"And and the other the other partner won't let her go? Free her?\" \"If he lets her go, it's something else, but if he didn't.\" \"No, it's something else, but you can't It says בכלל by a man like that, what happens if you have a חצי עבד וחצי בן חורין? You force the owner, the other owner, to free him, because now he's stuck. He can't marry anybody, he can't marry a Jewish woman, he can't marry a שפחה, he's not shayach, he doesn't bring home any children. But here is different, here's a woman. She doesn't have a mitzvah of פרו ורבו.\" So the

Gemara says, הדר אוקי רבה בר רב הונא - so Rabbah bar Rav Huna later, after he heard this, he made a like the amoraim the Tannaim used to have מתורגמן, used to have people used to repeat their drashot. So he put up somebody, an אמורא עליה, אמורא means the other תורגמן, ודרש, and he made him דרשן. He quoted a pasuk, \"והמכשלה הזאת תחת ידך.\" It says המכשלה, if you're נכשל, if you stumble on something, תחת ידך, then it's under your hand. אין אדם עומד על דברי תורה אלא אם כן נכשל בהם. A person will not remember, not know something unless he made a mistake. Here also. So now he changed, he wanted everyone to know that אף על פי שאמרו המקדש אשה, so even though if you're מקדש half a woman she's not מקודשת, if you're מקדש a חצי שפחה וחצי בת חורין, she is מקודשת. That's basically the inyan of a שפחה חרופה. We say every morning there's a אשם, אשם שפחה חרופה. So what is that? If someone had relations with a שפחה, who's a שפחה חרופה? חצי שפחה וחצי בת חורין. So on the one hand, you're not חייב מיתה because you מקדש her, she's only half married, אבל לפועל she is half married. Half of her is married. Half מיתה, okay. Huh? She's an אשת איש. It has a din of an אשת איש. Not only like this, she has all the chumrot. She has the chumrot of a עבד, of a שפחה, and the chumra of of a Jew. And now she also has the chumra of an אשת איש, but she can't go to her husband. Whoever was מקדש her, she can't live with him, because he's going to be living with half a שפחה. On the other hand, if she goes with somebody else, she's an אשת איש, she'll probably be חייב מיתה. \"So their their mitzvah to civilize the world is not as strong as the pru urvu on the man, so...\" \"No, by a man it's by a man it's also Shabbos. The Gemara says you force the owner to to free him. The Gemara quotes a pasuk, ליבטל, maybe they should not get married? You can't, because the Torah says 'לא לתוהו בראה לשבת יצרה'.\" \"So Tosafos asks, why does it, huh? (In pilpul, yeah. Spoke about it.) So the Gemara So Tosafos there asks, why epes did the Gemara pick לשבת? Why didn't the Gemara say פרו ורבו, since it's half a Yid?\" \"So the Gemara So Tosafos answered, the Gemara picked a pasuk which fits for both, both halves. A Yid has שבת, even the חצי עבד part has a mitzvah of שבת.\" \"So by a woman also.\" זאגט

די גמרא: בנתיה דרב נחמן, the daughters of רב נחמן, בחשן קדרה בידיהן. There would be a hot pot, boiling, and they had to stir the pot, they stirred it with their own hands! Now, קשיא ליה לרבי עיליש - Rabbi Eilish asks, \"See, it says a pasuk: אדם אחד, אחד מאלף מצאתי, one out of a thousand I found good, ואשה בכל אלה לא מצאתי, a woman even one of a thousand is not. Now, she must have been a tzadeket!\" They must have been tzidkaniyot, it seems, that they were able to do that, not to get burned. So he asks a קשיא, והא איכא בנתיה דרב נחמן. Look, here you have the daughters of Rav Nachman, such great tzidkaniyot, so how does the pasuk say that you don't find amongst women should be such great people? What happened by it then? גרמא להו מילתא, something happened to them, ואשתביין, and they got captured by goyim. ואשתבאי איהו נמי בהדייהו, he also. So Rav Eilish also got captured. Some reason, and he was there together with them. יומא חד הוה יתיב גבי ההוא גברא,

one day Rav Eilish was sitting with this man in jail, in in whatever, דהוה ידע בלישנא דציפרי, he could tell the he could understand the language of the birds. אתא עורבא, came an orev, a raven, וקא קרי ליה, and was calling, was saying something. אמר ליה, so Rav Eilish said to that guy, that גוי, מאי קאמר? What's the bird saying? אמר ליה, said the bird is saying, עיליש ברח עיליש ברח, עיליש run away, Eilish escape! אמר, so he said, עורבא שיקרא הוא, an עורב is not a good bird, a liar, I don't trust him, ולא סמכינן עליה, I don't trust him. אדהכי אתא יונה, came a dove, וקא קריא, and it made noises. אמר ליה, so he said to that גוי, מאי קאמרה? What's the dove saying? אמר ליה, he said, again, the dove is also saying, עיליש ברח עיליש ברח, עיליש escape, Eilish escape! אמר, he said, oh כנסת ישראל כיונה מתילא, יידן are compared to a יונה, to a bird, to a dove. And a dove, obviously, is a good bird, שמע מינה מתרחיש לי ניסא. Re'aya from that bird is saying that, that if I escape now I'll manage, a nes will happen and I'll succeed. אמר, he said, but before he left, he said, איזיל, let me go, אחזי בנתיה דרב נחמן. The daughters of Rav Nachman If I'm escaping, let me try to help them also. If I'm going to succeed, let them come, I'll schlep them with me. But I want to see אי קיימן בהימנותייהו, are they still such צדקניות like they were before? אהדרינהו, בהימנותייהו אהדרינהו, are they still staying with their הימנות? אמר, he said, how how will I know? How will I know if they're still צדקניות? נשי, כל מילי דאית להו משתעיין להו בהדי הדדי בבית הכסא, these women talk to each other in the בית הכסא. So let me go close to the בית הכסא, they probably one is and they talk, and I'll be able to hear, I'll see what the conversation. שמיענהו, so he overheard them saying, דקאמרן, they said like this: הדי גוברין, these captives of ours, really they are our our husbands. Now they took us, and now we live with them, they're our husbands. ונהרדעאי גוברין, and the ones in Neharde'a that are original husbands, the real husbands, are also our husbands. But basically they're saying, we'd rather stay with these guys, with these גוים. נימא להו, let us tell these captives, the the captors, the one that captured us, דרחקינהו מהכא, they should take us away far from here, דלא ליתו אינשין, that our husbands shouldn't hear, shouldn't come, ולישמעו, they'll hear, וליפרוקנא, and they'll redeem us. We don't want to be redeemed, we'd rather stay with these גוים. So he saw that these kids, ladies, are not good ladies. They're the daughters of Rav Nachman. קם, he got up, ערק, and he ran away. He didn't take them along. אתא איהו וההוא גברא, so he went, and he took along that גוי that gave him the information, he ran with him. לדידיה איתרחיש ליה ניסא, by him a miracle happened, עבר במברא, and he crossed the river, and that's it, and the גוים couldn't catch him, וההוא גברא אשכחוה, that other guy, they caught, וקטלוה, and they killed him. כי הדר, when he came back, ואתא, and he came, אמר, he said, ההוא הוה קבחשי קדרה בכשפים, so they said that when they stirred the pot with their own hands, it was not because they were צדקניות, it was with kishufim. Huh? Kishufim, they were מכשפות, they could do it. And mean this just shows that even the Rav Nachman had such daughters. What happened to them then? Why does the kishufim have to have a negative connotation? Kishufim is אסור, עבודה זרה! Yeah. I'm thinking maybe it's קבלה. Huh? No, it's kishufim the Gemara says. Why must it be קבלה? It was witchcraft. It was witchcraft, yeah. The Gemara says it was witchcraft. And they were bad people. They weren't good. זאגט די Gemara ווייטער,

אמר רבי אלעזר ברבי יוסי, רבי אלעזר ברבי יוסי said, מפני מה אמרו, why did the חכמים say, המוציא את אשתו משום שם רע, if someone divorces his wife because he heard bad rumors about her, that she's not that she's not behaving properly, so the דין is, if he divorces her for that reason, לא יחזיר, he could never, ever take her back. We make sure of that. And also משום נדר, if someone divorces his wife because he heard she makes נדרים, לא יחזיר. We tell him, remember, before you divorce her, remember! If you divorce her, even later, normally if you divorce your wife and you decide to take her back, you're allowed to. Not only you're allowed to, it's a mitzvah! Unless she married somebody else first. But otherwise it's a mitzvah. But if you חכמים made a דין, if you divorce her because of שם רע or because of a נדר, don't take her back. What is the reason? שלא יהיו בנות ישראל פרוצות בעריות ובנדרים. So because women should know what kind of consequences they will have, that if they are פרוצות in עריות, they're not behaving properly, or they're פרוצות in נדרים, they will know they never ever will be able to If they divorce, never get back, so therefore they'll be careful. לפיכך אומרים לו, so we tell the husband, אמור לו, בשעה שאתה מגרשה, you have to tell her, הוי יודע שמשום שם רע אני מוציאך, מוציאך, משום נדר אני מוציאך. You have to tell her why. Because if you tell her for that reason, that you're divorcing for that reason, maybe she'll stop. But if you don't tell her, she'll continue and then you'll divorce her and the דין is you can't take her back. So you have to make sure that they know that you can't take her back, and this is the reason why you're doing it. It goes on to hear the other story about one of the גוים, money, and they didn't even care. Who doesn't care? They just told a story about this. No, those are these, specifically these women. It doesn't mean all the women don't care. They do care, surely they care. זאגט די גמרא ווייטער,

Rabbi Yehuda says: כל נדר שיודע ברבים לא יחזיר. Any neder that the public knows about it, you can't be matir the neder, you can't change that neder. ושאינו יודע ברבים יחזיר, if it's not somebody that other people know about, if it's a private thing, you could be matir. Now, not everyone agrees. Some say that even if people know about it, you could, but when you do it al daat rabim, then you can't. When you say I'm making a נדר על דעת of of the rabim, then pashut the reason why you can't, because if you make it על דעת If you make a neder, let's say, על דעת of somebody, I'm making a neder on the דעת of this person, so you can't be matir it unless that person gives you permission. If you make al daat rabim, you have to go get permission of every single Yid in the world. Well, obviously, you can't do that. אמר רבי יהושע בן לוי: מאי טעמא דרבי יהודה? What's the Where does Rabbi Yehuda get this din? In certain circumstances you can make a neder in front of 100 people and you just get a, not necessarily the same 100 people to, the neder for you to? No, this opinion holds that you can never be matir it. Anything over. No, no, if it's berabim. Where does Rabbi Yehuda get this from? דכתיב, it says by the Givonim. The Givonim came, they made they lied. They heard that Yehoshua is coming and he's going to conquer the land, so what they did was, they dressed up in old rags and they made themselves as if they came They came to them and said, we're coming from a far away country, and we want to become Yidden, we want to make peace with you. So Yehoshua accepted them. They made him promise, swear, they had a neder that they're not going to hurt them. And then they found out that they're liars, they're pashut from one of the seven nations, of the Girgashi. הגבעונים לא בני ישראל. הגבעונים לא מבני ישראל. That's later, even even when they were מגייר and they let them live, later it says הגבעונים לא מבני ישראל. Why? Because they had very bad middot.

The Gemara says only a Yid has three good middot: בישנים, רחמנים, גומלי חסדים. They didn't have rachmanut, so they're not Yidden, so they made a gezeirah here, they're not allowed to marry Yidden, Jews, even though be'etzem they're Yidden. But here the pasuk says: ולא הכום בני ישראל, the Yidden did not kill them, כי נשבעו להם נשיאי העדה, because the nesi'im swore to them that they will not kill them. So we see from here, a neder that was done by the public or by the nesi'im, which is the public, you can't change. Because otherwise, they could have been matir the neder. Why Yehoshua didn't have the foresight or the insight to see who these people were? Hashem didn't let him. Yeah. פרעגט די Gemara: ורבנן? Rabbanan say, no, you could be matir the neder. How come over there, what we see from there that they didn't? So he says: התם מי חלה עליה שבועה כלל? מכלל, there you can't bring a re'ayah. The whole shevuah was a mistake! Matir neder is not a mistake. You make a real neder. Later you want to change it, you find a petach, charatah. But you make a neder, I'm not going to have hana'ah from, I'm not going to have hana'ah from this because this is a piece of bread, and you find out it's not bread. You have to be matir the neder? The whole neder was a mistake! So here, too, the shevuah wasn't חל, כיון דאמרו להו they said to them, מארץ רחוקה באנו, we came from a far place, ולא באו, so לא חלה עליה שבועה כלל. So there's no shevuah. So והאי דלא קטלינהו, why didn't they takeh kill them? Mishum kiddush Hashem, shouldn't be chillul Hashem, because if they would kill them, there would be a chillul Hashem, it wouldn't be people, goyim would say, look, the Yidden promised and they didn't keep it. That's why they didn't. But lefi zeh, it's no re'iyah from there at all. What was the end? Ah? The bottom line, what was the end the end result of that? The end was that Yehoshua they made they left them, but they made a gezeirah that they should be second-class citizens. They made them water carriers, חוטבי עצים, wood choppers and water carriers. So they're still part of the Yidden, but they were part of the ten. Huh? Part of the ten we mentioned. Well, this was late, this happened later. Still. But the Rashi says that the same way it happened by Yehoshua, happened by Moshe Rabbeinu. There was a nation that came to Moshe before they went to Eretz Yisrael, and Moshe Rabbeinu did the same thing. That's why it says by the Givonim: ויעשו גם המה. They also, a siman that there was something before. Rashi says and They were the ones that became חוטבי עצים, when the pasuk says the ten kinds, חוטבי עצים ושאבי מים, that's what he's saying, but they weren't the Givonim, it was another group. Only in the future, when the pasuk says, yeah, it's brought by Dovid Hamelech. This is by Dovid Hamelech. So they had a ma'alah though. Had a ma'alah, you know, they're still part of the klal, and yeah, they became Yidden, they were megayer and they accepted them, but they were second-class and they didn't allow them to marry into Klal Yisrael. So they only could marry within themselves. זאגט די גמרא ווייטער, ריש לקיש זבין נפשיה ללודאי. He sold himself to a group of cannibals. Yeah, לודים are the people eaters, cannibals. I guess this was, the story was it's some mefarshim say before when he was still a rotzeach, he was a leader of a gang. שקל בהדיה חיותא וגלגלתא. So when he went there, he took along with him a sack, a sack tied, and inside was a big heavy stone or a piece of heavy lead. Not a skull? No, no. Cannibals? No. It says גלגלתא. No, but that's here doesn't mean that. Here it means, no, it means that he took like something very heavy there, very. אמר, he said, this what he said: גמירי, I know, I learned, דיומא בתרא, the last day before they kill you and they eat you, כל דבעי מיניהו עבדי ליה, whatever you want them to do, they'll do it. Otherwise they give you like what's your last wish and they do it. כהיכא ד, why do they do it? כהיכא דליחול אדמיה. So Rashi says, so they should may have the guy not be so upset at them, be mochel the fact that they killed him. Some others say different pshat. I think the Aruch says a different pshat: that if you make him feel good right before you kill him, it's, it's geshmaker, the meat tastes better. Fleish. Huh? What, do they make a behemah feel good? Oh yeah? And then it tastes better, okay. יומא בתרא, so they had him. The last day, אמרו ליה, they said, מאי ניחא לך? Nu, what do you want? אמר להו, he said to them, what I בעינא דאיכפתינכו ואיסבינכו, I wanted, let me tie you up, each one, וכל חד מינייכו אמחיה חייסא ופלגא, and I want to hit you one and a half hits. They thought big deal, what could he do already to them, so כפתינהו ואסבינהו, he takeh tied them up, and they allowed him. וכל חד מינייהו כד מחי, חדא וחצי נפק נשמתיה. And he had this heavy thing, and he gave him a חזק קנאק, and each one he killed. חד חרקינהו לשיניה, one guy, when he saw him do it, started, after he hit him, he didn't die yet, and he started like with his teeth, grinding his teeth. אמר ליה, so he says to him, אחוכי קא מחייכת בי, you're laughing at me? אכתי פש לך גבאי פלגא דחייסא, I still owe you a half a קנאק. קטלינהו, and so he hit him. קטלינהו כולהו, and he killed them all. נפק, he went out. אתא, he came. יתיב וקא אכיל ושתי, he came and celebrated, he ate and he drank. אמרה ליה ברתיה, his daughter said to him, לא בעית מידי למסמך עליה? Huh? I want to know what he ate. Not the meat. Not that. He didn't say, okay. So it says, so she, his daughter said to him, \"You don't need any like, מצע, don't need like the a pillow or something to sit on when you're sitting?\" Because he was sitting on the floor, I guess. אמר לה, he said to her, בתי כריסי כרי, my stomach is my pillow, in other words I guess he was so strong and so heavy. כי נח נפשיה, when he died, שבק קבא דמוריקא, all he left over, in other words, different peshatim, one peshat is he that he all he left over from all the things that he had, he used everything up, and all he left was a קב of מוריקא, of כרכום, it's a kind of of spice. קרא אנפשיה, and he referred to himself before he died, ועזבו לאחרים חילם, he left over, what happened to all his well, wealth, all, whatever he had? Tzoo gezeilot far andere, that other people took it away, he didn't have anything left. He didn't care. Let it go. That time when he died already he was a big tzadik. So not connecting really the timeline here that... No, there's a big time in between. Yashar koach.