Hilchos Milah: Chituch and Pri’ah, the Meaning of Orlah, and the Middah of Tznius

Transcript

Keitzad mal. We did, at the beginning of Reish Samach Daled, we did hakol k'sheirim, we did this, chatofes on bris, with what you mal, right? A knife. In Reish Samach Daled, se'if gimel, how? Keitzad malin? How do you do a bris milah? Chod chinas ha'orlah. You cut the orlah. Kol ha'or, a choifah ha'atarah. All the skin that covers over the atarah, ad shetisgaleh ha'atarah, till the atarah is revealed, becomes uncovered. So this is the Mechaber. The mekor of this is actually a lashon haRambam. It's mamash a lashon haRambam, besides for one word difference. Pelehdik zach. Quotes the entire Rambam with one change, one change. The Rambam has ad shetisgaleh kol ha'atarah. The Mechaber says ad shetisgaleh ha'atarah. It's mamash... kol ha'atarah. So if you look on your sheets, I bring this down: I am b'Shulchan Aruch siman Reish Samach Daled, se'if gimel, Keitzad malin, v'hu lashon haRambam. It's mamash word for word the Rambam. Well, I shouldn't say word for word. Word, not for every word of the Rambam, missing one word. What's missing? Ad shetisgaleh kol, kol ha'atarah. Why does the Rambam put in the word kol and the Mechaber take it out? Taz says, b'Beis Yosef maybe b'sheim chachmei Sefard, machlokes eizeh mikra atarah. What's called a Torah? Im habosar sheb'roish hagid kuloi, is the whole thing which is b'roish hagid, not the skin part, but the flesh part that's within the or, is that called a Torah? Or im hu levad hachut hasovev, just that area around. I can't, I think you'll have to think of it. I can't teach like that. I can't teach this. This is not for me to talk about. You'll have to just use your imagination and figure it out. I don't know. Or go speak to a doctor. I can't. Okay, now, asher bein oisah habasar v'hagid, u'maaseh l'inyan mitzvas milah, tzarich legalos shneihem. L'gabei the mitzvah of milah, it's legalos shneihem, roiv habasar v'roiv chut hasovev. So it's interesting. Roiv that around, in other words, the ring around, that ring, roiv chut hasovev. Do what? It's arguing with Rambam. It's arguing, but it might have something to do with it. Kol haTorah, ho haTorah, kol haTorah. No, the roiv is not, sir, that's not the question, roiv. The question is what's called haTorah. In other words, ad shetisgaleh haTorah. So if it means just the ring, or it means everything, so then that's why the Rambam used the lashon kol haTorah, maybe. More or less, and again, I don't want to give a definitive pshat yet in the Rambam of kol, but al kol panim, it might have to do with this chaz, and the details of it, you'll think of it yourself and how and what, because I don't really want to get into the details. I mean, if the meil comes, im yirtzeh Hashem, which we're already in discussion about, maybe he'll have an easier time talking about all this. So remember this chaz. The question is what's called a Torah. The question becomes maybe haTorah, kol haTorah has to do with this shakla v'tarya in the Beis Yosef. Okay. Yeah. Which shita holds you have to call it? Which shita? He brings b'shem chachmei Sefard eim machlokes, that's all it says. You want to know in the Rambam and in the Shulchan Aruch? No, I'm just clarifying. Could be the kol haTorah means both, everything. I'm saying, it's not whether it's just the chut or it's the whole basar. Which shita holds you have to... I don't know if it's a question of more or less. It's just a question of what's called a Torah. Meileh, it's nigea how much what you have to reveal, right? What you have to reveal, right? That's where we're heading to. So which one holds... No one discussed that yet, ad shetisgaleh haTorah. So one says, is it...

Roisha, which means less. The roisha is going to be less, less, avada, and there will be more. And maybe the Rambam, by saying kol, he's saying more. That's what I meant, that's what I'm telling you, okay? And the nat and haTorah is the less. Is everybody with me? That's the best way I can explain. I can't do better than that. Forgive me. I want to say one step further. Is it shayach to see the difference of the Rambam and the Mechaber in this vein, d'hainu, according to the Mechaber, the maaseh chituch has to be ad shetisgaleh haTorah. That's a shiur in the chituch. The chituch—in other words, we're not discussing taka how much. Technically, you have to be misgaleh kol haTorah. That's not the shailah. That's not what this Mechaber wants. This Mechaber wants that you have to cut how much orlah till nisgaleh haTorah. Now you want to know, do you need that your kol haTorah yihyeh megulah? Maybe, but that's not what the Mechaber is referring to. While the Rambam is discussing ad shetisgaleh kol haTorah, because that's what you need. You need gilui kol haTorah. V'lo פליגי in what they say, maybe פליגי in yesod. Exactly. Okay, let me start again. Can you talk in English, please? What language do you think I'm talking in? I don't know. Spanish, English. It's not Spanish and it's not English. You know, someone once gave a shiur. He says, Chinese. No, I didn't even know I knew Chinese. That's what it sounds. That's what it sounds. Okay. It's very simple. The lashon, keitzad malin. How? How do you do milah? So choitchin es ha'orlah. You have to cut the orlah, fine. What is orlah? Kol ha'or hachoifah ha'atarah. That's what it is. Now, how much? Ad shetisgaleh ha'atarah, till it becomes uncovered. Now, this is a Rambam, but for some reason he doesn't bring the Rambam, because the Rambam says, ad shetisgaleh kol ha'atarah. So clearly, why would the Mechaber say atarah if the Rambam is— and he's quoting a Rambam, but he didn't have that girsa. Why would you not quote the Rambam word for word if you're quoting the Rambam word for word? So I'm telling you that l'maaseh it has a discussion what's called atarah. The atarah is the top, atarah is more, even with the chut ha'sovev, it's more. So maybe that that's what the Rambam is saying: kol. He wants you to cut more. Everything, even the chut ha'sovev, it should be the complete. And the Beis Yosef is saying, meaning the Mechaber, the Mechaber is saying atarah. It doesn't have to be the whole atarah. Top is also good. אי דילמא— okay, no, no, no. אי דילמא, there's more. What do I mean by there's more? אי דילמא, one is talking shiur, and one is talking what is the milah. If you use the lashon— That you have to cut ad shetisgaleh haTorah. That is a shiur how much chituch till megaleh haTorah. Could be the Rambam held that the milah is gilui haTorah. In the Mechaber we can explain that how much chituch, a chituch ad shetisgaleh haTorah. The whole thing is that wouldn't be necessary, because it's just translating how much chituch you have to do. Does he agree that you also need to be megaleh kol haTorah? Maybe, but that's not a din in the chituch, and that's why he never said the word kol. While the Rambam could be held that you must cut till the kolel, not only because it's a shiur in the chituch, because that is the milah to be megaleh kol haTorah. I have to say one, I see the other one looks at me like I'm from a different planet. But the truth is, if you think about it step by step, the truth. You know what, maybe let me go from a different angle, then you'll see maybe better what I want. In Bris, there's the chituch ha'orlah and there's the priah, which is the gilui haTorah. Okay, you have to be quiet. Nothing personal.

So there's the chituch, and then there's the gilui, which is called priya. Priya means perea, uncover. Now, how much chituch is— you have to be either the taich is that we're discussing shiurim in chituch, or we're discussing what is the tafkid of the chituch, the milah, which has to be kol ha'atara maybe. So the first thing is that could be it has to do with this taz. How much you have to be megaleh, either atarah or maybe kol ha'atarah, and there's different levels of atarah and kol ha'atarah. Hagaham the Beis Yosef is telling us that it's not even a discussion, kol— what is atarah. The way I'm saying is, and maybe the word kol has to do with that. That's a step, it's a job. It's not necessarily it has to do with the word kol. Atarah and not atarah doesn't have to mean with kol atarah and atarah. Maybe, yeah. One step further, possibly the Mechaber is talking about chituch, the shiur of the chituch, while the Rambam is discussing that you need kol ha'atarah, gilui. Now I'm going to clarify one step further, is the Rambam called a din in the chituch, or maybe it's bichlal a different din, has nothing to do with the chituch. It has to do with the tafkid and the tachlis and the sof davar, so to speak, the result. You know what milah is? Gilui kol ha'atarah. You look on your sheets. We're going to discuss this. Yesh ladun, mahu mitzvas milah. Now I have to clarify: what is mitzvas milah? Is it hachituch, hu gilui ha'atarah? What I see, relation now mitzvas milah, hachituch? Or maybe, oy, I'm sorry. Yeah, what did I write here? Hachituch hu... maybe... maybe oy. Maybe I was tired. Ah. One is like this: is the chituch the milah, or is it the gilui ha'atarah the milah? The chituch al gilui ha'atarah, or the other way around? It's gilui ha'atarah al yedei chituch, which is the mitzvah of milah. So there's a very famous Chochmas Adam, Haya Adam, that paskens in klal kuf mem tes, se'if zayin, that the ikar mitzvas milah is the chituch. Chituch, it's the cutting. That makes milah. If you want to know what milah is, chituch. What would be the nafka mina? So the poskim... interesting nafka mina. What happens if the or ha'orlah fell off, or you caused it to fall off, or mila al yedei goy? Yeah, okay, I would say a little bit better, because I would go a step further. What happens if you took something that froze off the skin? For example, a person has a skin lesion or something, or what do they call that, a wart. So you put on a freezing thing and it takes it off. So the orlah is off, but it wasn't al yedei chituch. Many poskim say, according to the Chochmas Adam, you're not yotzei, because the mitzvah milah is to cut. Look at Chochmas Adam, klal kuf mem tes se'if zayin. The Divrei Chaim, the Tzanzer, is the author of the other shita, that the ikar is the saras ha'orlah, not chituch, but that the orlah, meaning the histalkus haTorah, that's the ikar, the fact that the orlah came off. I want you to know that the Chasam Sofer touches on this in the teshuvos, reish mem tes, and he says an interesting yesod. We think the word milah is cut. Says the Chasam Sofer, the translation of the word milah is not cut. Milah means to hasar, is to take off. U'maltem es orlas levavchem, tell me you cut a piece of your heart off, or you remove. It's to remove. So the chituch, according to many poskim, is not the cutting per se, but it's the removing of the orlah. And the chituch becomes a heichi timtza on how to do it. You hear, rabosai? Do you see the blat, so to speak, of the shiur? The blat of the shiur is the mechaber and the lashon of the Rambam. The blat of the shiur is the Taz.

That brings from the Beis Yosef, from the Chachmei Sefard, a Torah more, a Torah less, a Torah the top, a Torah chut ha'savev. That's the pshat. Now, the lomdus of the shiur is one thing on top of another, meaning there's halacha of chituch and priah, that we know. The question is, what is the chituch and priah? The mitzvah of the priah. A, shiur. Is the priah the mitzvah? The chituch, the heichi timtza, how to get to the priah. How to get to the... You also have to translate what the word milah means, because if the word milah is to cut, then the mitzvah is to cut, not to... Imo basar lasoi. If the mitzvah is to uncover, or to get rid of al kol panim the orlah, so the word milah is hasarah, to remove. And I'm telling you, l'choira, biggest raya is a milah, hasarah lav davka. You're not taking out a sword and cutting up your orlas halev; you're removing it. Some people give mussar, it's so sharp it's like a sword. No, but that's not the pshat of the translation. It's milah, to remove. Okay. The Divrei Chaim, like I told you in siman kuf yud-daled, says that the ikar is gilui ha'atarah. According to the Rambam, the ikar is gilui ha'atarah, and the milah is just a heichi timtza, meaning the cutting is a heichi timtza to get to it. So meileh, the Rambam correctly says, ad shetisgaleh kol ha'atarah, because the ikar is the gilui ha'atarah. So the gilui haTorah and the chiddush is ad shetisgaleh kol haTorah. Mashenkein, according to the mechaber, could be the mitzvah is the chiddush. And there's a shiur of what's the taich of chiddush: ad shetisgaleh haTorah. Now you want to know more, you have to do more. I'm not saying that you don't have to do more, but the chiddush has to be such a chiddush, ad shetisgaleh haTorah. Otherwise it's superficial and it's not a chiddush. Rabosai, there's another shailah in the poskim which we have to infuse into this safek: is milah and priah one mitzvah? Is milah and priah two mitzvos? Or tzad number three: is milah and priah two parts of one mitzvah? Or you could say tzad number four: it's not two parts of one mitzvah, but it's one part of two mitzvos, maybe. Mistama if you want to be a real lamdan, you could do it that way also. But all right, al kol panim that would be your shailah. Now let me talk to you about this. The Beis Halevi, in the beginning of Parshas Lech Lecha, brings a beautiful medrash. Beis Halevi, Parshas Lech Lecha: Ma yofis u'ma na'im, ahavah b'ta'anugim. All the sefarim here should definitely know this pasuk. Shir haShirim. You go to Ashkenazika, you tell him, he doesn't know what you're talking about. Doesn't know, doesn't know. Unless he's the type of frum guy that listens to Shir HaShirim on ... But other than that, he's not going to know what you're talking about. But every sefardi guy knows, Ma yofis u'ma na'im. Says the medrash: Ma yofis, the milah; u'ma na'im, b'priah. Says the Beis Halevi that there's two mitzvahs, separate. There's a mitzvah of milah, and there's a separate mitzvah called priah. Milah will make you a goy. Priah will make you a Yid. Great, read the Beis Halevi. You want Bris Kodesh. Bris Kodesh, which is interesting because, you know, the meilim scream out, Bris Kodesh, right? Bris Kodesh. Shaila is, I don't know. According to the Beis Halevi, actually first you should do the chituch, and then they should scream out Bris Kodesh and do the priah. Go ahead, read it. Read it, read it! Don't give it to me. You read it. What are you offering? Read it. Ma yofis. U'ma ne'imt. Ay, ay, ay. Okay, so give it to me. Ay, ay, now. ... Hachituch hu asarah ... orlah, u'vazeh motzi atzmi michlal ha'kusim. There's an orlah and there's a mohel.

חיתו הוא עשרוס, אילוב אורלה, ובזה מוציא עצמו מכלל כוס. They're not eat yet. ... Then comes the priya, והוא לאויס ברית קודש, ... so beautiful, so beautiful. ובזה יבואר היטב דברי המדרש ... מה יופיו ... מה יפיו בקליים ... מה יפיו באורלה ... מה יפיו במילה ... שמע? Okay. You know, there's a minhag also that they scream out, ‘Nisgaleh haTorah.’ You never buy a bris. Never say that ... They give a scream out, ‘Nisgaleh haTorah.’ You never heard? So many times. You never heard? One second. Who? Rav Ashkenazi made your bris? Okay, so he said it. No, what? You don't understand what he's saying. He doesn't say it. In our shul he's not saying. Rav Ashkenazi doesn't say. No. How much of a kavod Rav Ashkenazi says? In our shul, never. You have to pay attention. That's the difference between paying attention and not paying attention. You pay attention. You never heard it. Here, differently, in Ashkenazim, they put kavod with tallis, the baby tallis, the hat. It's differently doing there. The hat, the hat is just for commercial. No, but he's not doing that. They all say, ‘Where does it come from?’ Could be, could be. Nisgalah haTorah is priya, and it's a separate mitzvah. It's like the bris kodesh of that mitzvah. Exactly. Nisgalah haTorah is the tafkid of the mitzvah's hisgalya. That's what you're trying to say. If the mitzvah is the chituch, and the shiur is nisgalah haTorah, what you're just trying to say, like the higia zman, like by the Beis HaMikdash, the shemesh is already in the mizrach, meaning the zman. It's just a shiur or fakert. He's trying to say that that chelek of the mitzvah was nisgalya. Very interesting shaila: why did he give a seeming? All the meforshim, nisgalah haTorah. What do you want? Al kol panim, let's infuse one more nekudah. Where does priya בכלל come from? Where's two priya? So, habaisai, all depends. If you learn the word mol doesn't mean milah, but it means to be megaleh or to take off the orlah, so then the nisgalah haTorah is milah. That's basically what it is, because the whole thing is to take away the orlah, so nisgalah means there's no orlah. But if you learn that the mitzvah is chituch, so then what exactly—and umaltem means chituch, right? So where do you know בכלל priya from? So the Mesam Sofer has a chiddush that priya is halachah l'Moshe miSinai. Tell me, rabosai, halachah? Why? I said priya is a minhag. Seeds. Seeds, I said, is maybe. Shaila, welcome. Mol, loi parki lei mol. I mean, there's no meal without pri. Question is, what is pri? Halacha l'Moshe miSinai. Without halacha l'Moshe miSinai, it'd be mechadesh. It's a stam tzach. But the halacha l'Moshe miSinai could tell you the shiurim in a mitzvah. So maybe pri, according to the Chamsofer, is only a what? A shiur. But you, yourself, the Chamsofer says mol—mol doesn't mean mol, but mol means nigleh. So then the pri is not halacha l'Moshe miSinai, that the pri is that. That's what pri is. So I don't know why he says, I know, to say halacha l'Moshe miSinai is needed to come and say that the mitzvah is the chituch. Are you with me? The mitzvah is the chituch. The shiur is pri. So you could say halacha l'Moshe miSinai. Can't make its own mitzvah, halacha l'Moshe miSinai. But the Chamsofer learns that that's gufo malta.

Malton doesn't need to cut. Malton needs to be porea. So I don't בכלל know where and why he needs that it's halacha l'Moshe miSinai. Al kol panim, it comes out we have three shitos. We have that we could say the mitzvah is the chituch, and the priah is the shiur. Or the mitzvah is the priah, and the chituch is the tenai. Or we could say it's two separate mitzvos, right? That's what it comes out. So, rabosai, now look at the sheets, because I know I spoke out a lot of information. Go through it in the sheets. It's pretty clear. Let's start here. Let's go through the sheets. Okay. I bring you from the Chochmas Adam, she'ikar mitzvas milah chituch, nafka mina, im husar or ha'orlah bloi milah. What happens if it was taken off without—classic case, he took that thing for the warts, to freeze off, and he froze off that piece of the skin. Maybe there's a problem, maybe not. The Divrei Chaim, in siman kuf yud daled, ha'ikar kegilah Torah. U'mevaer, according to the way the Divrei Chaim learns, it comes out, shemilah hava lashon chituch, lashon asar, and the Chasam Sofer says this yesod already, that the word mal doesn't mean to cut, but mal means to remove. The Rambam and his lashon, when he speaks about kol haTorah, because could be he learned that it's not a shiur in the chituch, but he learns that itself is the bris, keitzad malin, to be megaleh haTorah. That's the ikar. Now we could be dan. De'ulai ze taluy im hava priah vachituch mitzvah chad o shtei mitzvos. It has a lot to do with learning: is priya a separate mitzvah, or is priya that mitzvah? It could be the Mechaber held that the priya is a shiur in the original mitzvah, b'meila ad shetizgaleh ha'atarah. Mashenkein the Rambam. The Rambam could learn that it's a separate mitzvah, or maybe that's the whole mitzvah, right? So meileh, ikar is kol, kol ha'atarah, and the chituch is just echad timtzah. Then I bring from the Beis HaLevi, the Beis HaLevi, reish parshas Lech Lecha, al haMedrash, Mah yafes, u'manam, d'havi shtei mitzvos. U'lai zehu hata'am lamah machrizin nisgalah ha'atarah. Maybe that's why we scream out nisgalah ha'atarah, because it's a mitzvah. If it's just the shiur, so maybe he's saying that I did it till the shiur, so what do you have to scream it out? Stam, if you did your job, you do till the end. Could you imagine a mohel that says, I cut, but sorry, I have to go now because I didn't finish, you know? It's a teretz, you finished. What do you have to say nisgalah ha'atarah? But if you're trying to say chituch, that's one mitzvah, and then you're coming to say nisgalah ha'atarah, it's another mitzvah, nisgalah ha'atarah. That's it, the mitzvah, unless he's saying the mitzvah is complete. I don't know, you have to clarify why the screaming of nisgalah ha'atarah, what does he want with that? Now, there's some sefer. Interestingly, he says that it's halachah l'Moshe miSinai. Okay, kol ha'or. What about halachah gimel? The lashon of the Mishnah is mi'bsar ha'orlah, and here it says mi'or ha'orlah. For some reason, the Rambam changes every time the word is basar in the Mishnah, he changes it to the word or. So I was thinking, it could be it has to do with the shayla. Could you freeze the skin? They give you a shot and they freeze it, right? When something—see, today they have the capability of freezing something. Wait a second. With medicine, which kills the nerves, but it doesn't kill the איבר. In the old days, when they had to do surgeries, they didn't have all this. So what they used to do is cut off the blood flow, and it would kill the skin, and it would kill the flesh, and it didn't hurt that much. When you want to kill something—I'll give you a little history lesson, a science lesson here, okay? There's a way of how to deal with a cancer, for example. How do you deal with cancer? There's many different mahalchim. One is to directly kill the cancer. The other way to do it is to cut the blood flow to the cells so they die by themselves. The source. The source, because if there's no blood, it's not. In the olden days, the way they used to be meratem, which—

is to put the flesh to sleep. It shouldn't hurt, was by cutting off the lifeline, and m'meila it would die. Today, with the medicine, we're able to go directly to the nerve to kill the nerve. You don't have to kill the flesh and the blood flow. You could just kill the nerve and it doesn't hurt. And even more, we have a way of doing it by giving medicine to put the nerve to sleep. We don't have to even kill the nerve, okay? But originally, the original sam that the Gemara speaks about, that they wanted to cut off a guy's hand and he would want to pay more for the poison, the Gemara, b'kamah less for the poison. The poison was that it didn't hurt you because it was dead anyway. Let's say a person has an arm that stroke. It's dead, you know, that stroke. Why do you think it doesn't work? Because it died. It's dead. The nerves don't have a source. So what happens if it's alive? It's called basar hachai. When it's dead, it's called or. Could be, and it's a shaila in the poskim, could you use something that's going to kill the basar and then do the chituch? That's that clamp. That's the whole sugya of the clamp, because what it does is it kills it. It kills it. It kills the basar. Now the question: you're doing the chituch afterwards. So you're not doing it on basar; you're doing it on dead skin. Could be basar, or it has to do with the sugya. Is orlah basar, meaning it has to be live, or or could also be what? Dead. Could be. But I hold in peshatah that it's nothing to do with that, and it's deeper, and I'll tell you what I mean. If you learn that the orlah is what? What is orlah? Orlah is, the way the Beis Halevi tells us, where you have to do milah, it turns into orlah. That's why Avraham Avinu didn't do bris till he was nistabel. I kept all the Torah. Torah says what? Are you with me? Kol zman you don't do a— kol zman you don't have a chiyuv, so it's not an orlah. Now what is the chiyuv? Is the chiyuv to uncover the atarah? So then the whole orlah is what? Not a thing for itself. What is it? It's a covering of the orlah. Or. But if you learn that it's not to uncover the atarah, but the thing itself has to be cut off, so then you can call it basar for the same price, so to speak. Because what makes the orlah? It's that, or it's the fact that it covers the atarah. The Rambam learned that it's the covering, because he learned that the ikar is to uncover the atarah. So the whole cheftz of orlah here is just or; it's skin on top of— So the Rambam always calls milah or. Mashenkin if you learn that it itself, that skin, it's alive, it's not dead, the skin, it's basar. But the orlah of it is pakka that basar. If the orlah of it is that it covers the atarah, then it's called or. If the orlah of it is that that piece is no good, then it could be called basar. The Rambam, leshitaso, that learned ad shetisgaleh kol ha'atarah, see, he calls it or. That's the whole thing. It's not to cut it off. You don't care about that piece. It's the skin on top of the atarah, which is orlah. It's called, it's dafka basar. You could say basar. You could hear why he used the lashon basar, because that itself is not good. But if the whole orlah shebah, that re'ui shebah is the fact that it's covering atarah, see, he properly calls it or. I hold this emes pshat. I hold this the emes pshat in this. That's when you read. Learn to read, rabosai. Learn to read what it says. Pay attention to the details on the blatt. What is orlah? Orlah is that skin? No. Orlah is the skin that covers.

You know, it's interesting. In English it's called foreskin. Yeah. What is foreskin? What is the translation of fore? Before. Does anybody know what? Huh? Front. It's the front layers, foreskin. Before means the time behind. What are you just saying? Before means the time behind. So the foreskin means the skin behind the atarah. Right? The arelas of it is the foreskin. That's the arelas of it. It's not a thing for itself. It's the skin that covers the atarah is the arelas. Because according to the Rambam, the ikar is hisgalus atarah. Meileh the Rambam calls it or. And that's what he means to say: you have to cut the or ad shetisgaleh atarah. That's the arelas. It's not that part of the body which is orlah. It's the foreskin that's there is the arelas. And that's why the Rambam correctly so uses the word orlah all the time. And that's the Rambam l'shitaso, because the Rambam learned that the milah is ad shetisgaleh kol ha'atarah. The chituch is just a heichi timtza how to do that. Masha'enkein according to the Chachamim, could be the chituch is the mitzvah. So the ad is just to shiur in how much of that basar you have to cut. Pasuk is the right translation for that. This, rabosai, is the hesber of the machloikes. Okay, we'll stop over here. This is the emes. Nissan, I know, so... Ilan. He pointed out after the shiur, and the Chinuch, the Pischei Teshuva. Some meilim, the Pischei Teshuva says, she'ein choitchim rak me'at me'or ha'orlah, and they fix it with the priyah. It's telling the shailah. It's telling the shailah. If the chituch is the mitzvah, and there's a shiur ad, so then this is not the right way to do it. Pischei Teshuva, se'if katan yud-gimmel. But if it's the other way around, ikar is giluy, so the chituch is just heichi timtza, so then it's not a big deal. You can fix it with the priyah. They cut a little bit. They cut a little bit. No, but you're missing the point. If the chituch is the ikar, and it's ad shetisgaleh kol haTorah l'Rambam, then this is no good. No, we're doing Shulchan Aruch. So I'm telling you, ma she'ein kein if you learn the other way around. If you learn that the ikar is the hisgalus ha'atarah, and the chituch is just to get there, said the Chinuch, so do it, who cares? Just make chituch and finish it with priyah. If you learn Shulchan Aruch, Rambam, kol, you're in trouble with this. This doesn't work. And he just said, I don't see why they do it that way. But if you learn any other way, it's okay, it's fine. Right? If you learn that the chituch has to be ad shetisgaleh kol haTorah, meaning the chituch is the mitzvah, and the Rambam, then this is completely incorrect. But if you learn that the Rambam is hisgalus haTorah and the chituch is just heichi timtza, so this is good. Or the other way around. If you learn like the Mechaber, that the ikar is... But it's not actually hisgalus kol haTorah, but actually hisgalus a little bit of the Torah. It's also good. And there's basically— that's what I'm trying to tell you. It's one of the two ways that you learn is good, but if you learn that it's all one din, the Rambam and Shulchan Aruch, you don't have the kol haTorah, and this is wrong, and that's the p'shat in teshuvas kashya. But l'choira, the way we're learning, it's not a kashya, not on the Rambam, not on the Shulchan Aruch, right? It's not a kashya, not on the Rambam, not on the Shulchan Aruch. And that's where the minhag— Yesh, I think that's how they do it, by the way. I think they do a cut and they fix it over. They cut the whole thing. I think it depends. I'm not so— Ashkenazi cuts the whole thing. Not Ashkenazi, the Bucharian rabbi, Shimon, cuts the whole thing. Maybe, but the other ones don't cut the whole thing. They cut a little bit and they fix it. There's a little rabbi, I don't remember the name of him. Maybe that's why he's a little rabbi. No, no, I'm saying the short guy. No, no, the short guy, he doesn't do— he doesn't, like you're saying, not the whole thing. Chassidus is about mamnus, which brings ruach hakodesh. Or the pshat is because it's taka tznius and arayos, like the Rashba tells us, like Yelamdeinu, the Medrash teaches us. And therefore it's gorem shetistalek Shechinas Yisrael if you don't have it. There's no tznius. Ribbono Shel Olam can't be there. And I show you— I'm mefurash a pasuk: V'hoya machanecha kadosh, ki Hashem Elokecha mishalech b'kerev machanecha.

V'lo yira b'cha ervas davar. The Chinuch explains that Klal Yisroel, the machaneh, the camp, the tzaddikim, our davar ... there's arayos there can't be, can't be. Shanikiyus meviah lidei ruach hakodesh. There's an interesting Tur, rabosai. Let me show you how this is all that we discussed comes out lahalacha, a difference. The Tur brings down in Kuf Nun Daled, Choshen Mishpat, se'if hei, from the Rama, the Yad Rama, that there's actually two types of situations, scenarios where there's heseg re'iyah. And if you look at the Gemara, the Gemara says, Pesach keneged pesach, chateloin keneged chatelon. That's actually the Gemara in Bava Basra. Lo yiftach adam pesach keneged pesach, and chateloin keneged chatelon, the door to the door and the window to the window. Says the Rama, the Tur quotes it lahalacha, that pesach keneged pesach, no mechilah. You can't forgive on that, like the Rashba I just quoted to you. But chateloin keneged chatelon, you can be mochel. If he's not makpid, he's not makpid. Chatelon keneged chatelon, you can be mochel. Everybody feels that they're the makpid, you should. This is the difference between knowing and not knowing. Not knowing means when you learn, you say, Well... and then when you start knowing the sugya well, you start understanding everything, you have to go down to the root. If you go down to the mekoros of the Chazal, you'll understand the sugya. It's so important to learn the mekoros. You see, people think bi'yun is some extra maila. You're learning something bi'yun. It's not the bi'yun. The real iyun is get down to get the facts straight. Get down to get the facts clear. ... So listen carefully. There's a Rama. The Tur quotes it, that Pesach keneged Pesach you can't be moichel. Chalon keneged chalon you could be moichel. If you look at the Tur, the Tur, I guess we could say, mesicha lefi tumo. It was Agav orchi, he explains what's the difference, and he says, by chalon keneged chalon, lo hava kol kach kpeida. People are not so makpid. Window to window, nishkefes. I don't understand. Is that true? It's a difference. If you're looking in, you're looking in. What is the chiluk between the door and the window? So I went to look at the Yad Ramah. I couldn't understand, what do you mean, lo kol kach kpeida? What does he mean? So he says as vort, the Yad Ramah is b'vasra, os reish pei. He says that the Pesach keneged Pesach is a guaranteed hezek re'iyah. You look through, it's an open door. The window, I guess you have to look better. The window's not so big. So therefore, it's not guaranteed that I'll be able to see into the other person. Avad I'm not supposed to look there, if I could see. But the question is, in the building of the housing project, you want to build a housing project, how do you build it? You better make sure that the doors aren't opposite, because when the doors are open, you look right in, you see everything. By the window, it's not bori hazeika. It's not 100%. It's not you shouldn't be looking. That's not what it's trying to tell you, that the, because the Torah says you should look over there. That's not what it means. What it means is that if they're moichel, and everybody says, you know what, I don't care so much, why would I not care so much? Because it's not clear that I'm going to hurt you. Having a window opposite a window because it's not bori hazeika. Let me ask you a shaila, rabosai. How come Bilam did not speak about the windows, only the doors? ... What I'm through windows. Maybe they didn't have windows. Yeah, so very good, very good, very good. They're stealing my job. They don't let me talk. Lemaaseh, the Gemara Bava Basra, Daf Samech, that learns you're not allowed to have the door to the door and the window to the window is actually learned from here. So you see it has nothing to do with necessarily only a door; it has to do with the window also. But lemaaseh, Bilam did not speak about the windows. We learn out ... from here, from Bilam. Lemaaseh.

He never said, if you look at the Gemara as well as the Rashi, he never said about the windows, that he saw that the windows are not adjacent. He said he saw that the doors are not adjacent. A tent doesn't have windows, maybe, because it's all window. The whole thing is a window. The whole thing is out in the open. You know, a window. It's like the person—they say over a story that they wanted a person to come to the midbar. They wanted three people to go to the desert. So they told him, Prepare yourself for the desert. So the first guy was smart. He said, Bring water. The desert, you need water. The second guy said, Food. The desert, you need food. The third guy bought a door from a car. They asked him, Why are you bringing a door from a car? He says, In case I get hot, I can open the window. I don't want to say the way they really say this joke, because it's not for the rabim, but you got the point who they say it about. A tent, it's in the midbar, doesn't need a window making. The whole thing is out. You don't open it for fresh air, because you have plenty of fresh air as it is. But a door to get in, you have. Maybe that's the pshat why he never spoke about the windows. Or maybe we could say that the ikar hezek re'iyah is by a door, the Rama. The ikar hezek re'iyah, which is not just you're not allowed to do, but that it's a minhag Bnei Yisrael. Like the Rashba says, it's not nitel l'mechilah, is only by a door. Bilam was discussing the ikar. Minhag of not having hezek re'iyah, that's a door. A window that could cause hezek re'iyah, vadai I'm not allowed to do it. But if he's mochel, he's mochel, maybe. The ikur din of hezek re'iyah is by a door. Vayiftach adam chalon is that in case the windows are, and you look, it's going to be gorem shetistalek Shechinah miYisrael. It's true. But if it's nitlin l'mechilah, then it's nitlin l'mechilah. If they're mochel, they're mochel. I think that's the stam of the pashut pshat. The reason why Bilaam did not discuss more than the doors, he doesn't mention the windows, because like this Ramban, that's the ikur hezek re'iyah. The hezek re'iyah is by the doors. By the windows it depends. It's up to the neighbors already. He's not makpid. You could see, you can't see. Sometimes I can't see. But the door, keneged the door, is the basis, the root, the shoresh. That's not even the right word I'm looking for. It's the base of the halacha. That's hezek re'iyah. Okay. With this, rabosai, I want to go on to explain another nekudah in this din of hezek re'iyah. We've established that there's hezek re'iyah mamash, mazik. We've established that there's hezek re'iyah tznius, arayos. So privacy is a right, and privacy is a custom in Klal Yisrael, okay? So remember, privacy is the rights of somebody. The mamnus, he has a legal right to privacy. And it's also the custom of tznius. Okay. Are we discussing the tznius in action, or the tznius in middah, in trait? Shh. Are we discussing the tznius in behavior, or did Bilam see the tznius, the middah of Klal Yisrael of tznius? And I'll tell you why I'm saying this. Rashi begins with, Shochein lishvatav, ra kol shevet veshevet, shochein l'atzmo. So first of all, I asked you, what does that have to do with hezek re'iyah? How did this beginning of shevet and the pasuk of shevet have to do with hezek re'iyah? The shochein lishvatav has nothing to do with hezek re'iyah. The words of the pasuk, as well as the beginning of the Rashi, it doesn't flow into the problem of hezek re'iyah. It has nothing to do with shochein lishvatav. Also, what does it mean, v'eino muravim? What is shochein lishvatav and eino muravim, and then, Roshei piskeihem mechuvanim? Is this three things? Maybe it's three things: ra kol shevet veshevet shochein l'atzmo, v'eino muravim, Roshei piskeihem mechuvanim. Or maybe it's all one thing.

My grandfather, in his sefer Kisvei Abba Mari, al Bava Basra, amud kuf samach tes, points out that the Targum Yonason ben Uziel learns that where were they shochin lishvatav, kol shevet v'shevet b'veis hamedrash. Targum says clearly: Skat bilom yaas einoi v'chamo yaas Yisrael sharyun lishviteihon b'votei midrasheihon. So they were shochin lishvatim in the beis medrash. So then zich we have a problem. How does that fit into Rashi in Pesachim? I'mmer a geharah over here. Once we start actually taking apart the details of the Rashi, we have a question according to Targum Yonason ben Uziel. It comes out that the beginning of the Rashi is not doh the end of the Rashi. He saw that in the beis medrash they were shochin lishvatav, so how does it continue, she'Roshei Pesachim mechuvanim? So he wants to say one of two pshatim. Either we have to say it's actually two things. And like I pointed out in the beginning of the shiur, now that they have the mareh mekomos put into the Rashi, I taka see Medrash Aggadah, which is the Yelamdeinu, and then Roshei Pesachim mechuvanim is from Bava Basra. Maybe it's two different things. So I see he was mechaven a lamed. He wants to say, v'hidgish shnei hadvarim. It's two separate things: Desharayim b'vatei midrasheihon, v'lo tarin mechuvanim, which means the doors were not parallel to each other. So it comes out actually the shochin lishvatav, the beginning of Rashi, has nothing to do with the end of Rashi. And like I said, the two makomos they put in, you see clearly it's that. One is the ilamdeinu, it's our medrash, that they lived separately. And the second thing is what? That they... Now what is the ma'alah of shochein lishvat? So, if you look at the mefarshim, the mefarshim talk: every part of Klal Yisroel is needed. There's twelve shevatim in Klal Yisroel. The Arizal speaks that there's twelve tzinoros, there's twelve channels in tefillah to the Ribono Shel Olam. Each shevet has its own channel. So the ma'alah of shochein lishvat is that they have separate shevatim, and that each one respects the other one's shevet, the other one's identity, they're different. Each one has its own minhag. There's twelve parts to Klal Yisroel. If you look at the sefarim, sefarim have big discussion about shochein lishvat, and that's what probably the targum means, b'veis midreshaihon, that even in the beis medrash, hey, you can walk into a shul, you have a Sefardi with an Ashkenazi, with a Chassidish. I went to—you go to the keisel, it's beautiful minhagim. I never saw such beautiful minhagim like at the keisel. You have a guy with an Ethiopian, with the Bresker, with the Yemenite, with the Chassidish, with the Litvish, the greatest mixture. Now I guess you have to discuss ve'eina me'uravim means, I guess, that they hold their identity. Otherwise, what's ve'eina me'uravim? It should be shochein lishvat u'me'uravim. So that means that in their identity, eina me'uravim, but they accept each other, l'choirah. And then it comes out that it's two separate things. That the first thing is, shochein lishmato, that Klal Yisroel is beautiful. In English we call it multicultural, multicultural, that each shevet has its own unique qualities. Ve'eino me'uravin, I guess means in identity, ve'eino me'uravin, in identity. But of course they're me'urav; they live together and they interreact together, and we're able to be one Klal Yisroel. And therefore, I guess he must be a raya, not a kasha. It was a raya, right, okay. And the second thing is, and the second thing is, Rasha ein pischeihem mechuvanim. Two separate things. The Maharal has a second pshat, which is also very, very nice. It's very deep. You know, Rasha ein pischeihem mechuvanim sounds good, but it could come from wickedness also. You're so bad, you know what's going on by the other guy. You have nothing to do with the other guy. You know, a person becomes a ... you know, certain places, it's amazing that each guy is mixed into the other guy's business. You'll know what's going on. If you live separately, you don't know what's going on by your next-door neighbor. Who knows what he's suffering? Who knows what help he needs? You know, I once told you over, my zeide, the ... maaseh. One of my cousins was nifter when she was a young girl. My grandfather suffered.

It bothered him. He was a very soft person, and he suffered a lot from it. A friend talmid, let's call it a talmid, because he was a talmid of my grandfather, didn't come to the levaya. When he found out about it, he came like a day or two after the levaya. He flew in. He was out of state. He flew in, and he quickly came from the airport straight to my grandfather. The news he heard, and, Sorry you didn't come to the levaya. You didn't know about it. So my grandfather told him something very sharp, and I heard it from him. I didn't hear it from my grandfather. I heard it from him. He told it to me years later. He said it over. My grandfather told him, You think that it's an excuse by saying, 'I don't know'? Never use that as an excuse. When someone else is suffering, don't say, 'I didn't know.' That's not an excuse. You should have known. Don't think 'I don't know' to someone else's suffering isn't a teretz. It's not a teretz. It's a ta'ina. It's a complaint. You didn't have to know when someone else is suffering. When a rebbe, when a talmid, when a father, when a neighbor is suffering, you should be involved in the other person's suffering. Don't come and say, 'I didn't know.' 'I don't know' is not an excuse. It's a ta'ina. It's a ta'ina. It's a ta'ina against you. This is my grandfather's whole attitude in life, was that, and therefore I see his question, Rashaim pischeihem mechuvanim. That's such a good thing? It's a bad thing. We live separately. I don't know from you, you don't know from me. What does that mean? And the answer is, let's see what it's like in the beis medrash. If there's shochein lishchvosam in the beis medrash, they're resting peacefully amongst themselves in the beis medrash, so it's a sign that they do care about each other. So then Rashaim pischeihem mechuvanim is a ma'alah, not a ta'ina. First he saw shochin l'shvato. First he saw shochin l'shvato, that they're resting b'achdus. They're resting b'achdus. Mameila he saw that ein pischeihem mechuvanim is a sign not that they don't care about each other, but it's a sign of tznius. First he had to see the shochin l'shvato, Vayar Yisrael. Look at the lashon, he saw Klal Yisrael. He saw a peaceful group of people living together, but at the same time that their houses are not mixed one with the other. There's a kavod habayis. So on one hand there's achdus, and on the other hand it's not a contradiction to kavod habayis. A person has to know this, rabosai. You have to know just because you want to be warm, open with your neighbor, but certain things have to be kept private. There's a din of kavod habayis. Some people, they're so open and warm, they're bubbly and they burst out with everything that's going on in their home. That's also not a normal thing. Then there's the person who's so closed that he's never warm and he never opens up to the other person. That's also not right. You have to have the correct balance. You have to be warm and open with your neighbor and care and be concerned, but then at the same time you have to know, hezegria, tznius, kavod habayis, shorsheihem pischeihem mechuvanim. You have to find the correct balance, and of course the shiur is not capable of discussing the correct balance because each situation is different, each person is different, each scenario is different. V'al kol panim, for a general rule, the two parts of Rashi is both emes. You need shochin l'shvato. You need a peaceful relationship, achdus in Klal Yisrael. And within that context, within the achdus, within the caring and living together, you have to know, Roshei pischeihem mechuvanim, kavod habayis. The homes have to be separate, and there has to be a uniqueness to each home, a privacy to each home. Oy basai, we now see that it's an achdus issue, the whole sugya of shochein lishvato. I understand now exactly the lashon, Vayayisrael shochein lishvato. The lashon now is about achdus. Now I understand also why it's negea vati'alav ruach Elokim, because where there's achdus, there's hashra'as haShechinah. The Beis HaMikdash was destroyed, the Ribbono Shel Olam left, the Shechinah left Klal Yisrael because of sinas chinam. When there's no achdus, we know, Chazal, it's full, it's all over Chazal, there's no hashra'as haShechinah. So the giluy haShechinah is dependent on Vayayisrael shochein lishvato, and therefore vati'alav ruach Elokim. Now we have now a third translation, a third taich, a third interpretation to what Bilam saw and why vati'alav ruach Elokim, the way the Maharsha explains from the Gemara.

There was a hashraas haShechinah. Why? Shochein l'shvatav. They had the correct balance. The way my grandfather explains, and the way we're explaining here—you have to read it also; it's not so clear in his words, but that's what he means—they had the correct balance of achdus: friendly, warm, caring in the beis medrash, the privacy of the house. Families, family members, homes—there was a privacy. That correct balance is what he saw, and he was overwhelmed, and he was—what's the word?—nisragesh. Give me the right word for nisragesh in English. He became what? I don't know. He became emotional. All right, so sayin asai. Nitkayesh. Not the right word either. He was touched. He was touched by this nekudah, that what? The balance. The balance of shochein l'shvatav and at the same time privacy of the home. I'm mein that that's what brings hashraas haShechinah. So that's the third pshat. I just want to say one more hosafah. Shochein l'shvatav and hezek re'iyah. The Targum tells me it has to do with the beis medrash. So we have to throw the beis medrash into the mix. Then I have to throw into the mix the eino murav. So I have to somehow find the balance between each detail in this picture. On one hand there's shochein l'shvatav, which Rashi ends off with hezek re'iyah. I have to show you that hezek re'iyah is a din in mazik, while it's also according to Rishonim a din of tznius. I also have to show you how the word eino murav fits in. So I'd rather show something interesting. Litfos shebalim mussar bring a big yisraya from this Rashi. To the whole concept of mussar of the Litvish world. One of the biggest concepts in mussar in the Litvish world is seder, especially the Telzers are very makpid on seder. You should know that if we have here a Telzer talk, you know that the end of the shmues is going to be that you have to be mesudar. Seder. Telz is very makpid on seder, in order. And of course, the famous story that they always quote over is the father came to see the child in the yeshiva. So instead of asking how the child was doing, he went into the bedroom, the dorm room where he was sleeping, the child. He opened up the cubbies and he saw that his clothing were mesudar, were organized. He said, I don't have to ask. I know that he's okay. Why? Because if someone is organized, and everything he does in life is organized, and he's probably learning, he's doing what he has to be doing. You ever come into one of these guys who are not learning well? Walk into their room. Looks like World War III hit the room, right? The clothing and then the pictures and that. The whole place is one big junkyard, yeah? That's when a guy is unorganized in his way of thinking, and his behavior, you see it in his way of sleeping and eating and drinking. If you're organized, so you're organized in everything. A person won't do what he shouldn't be doing. That's one of the concepts of Litvish mussar. Raah, he saw Klal Yisroel shechein l'shvatim einam murafim. That's how they learned the Telzers. That's how they learned the pshat in Rashi. They saw that they're not mixed. He's here and—it's not a child. Everybody's where they should be. ... You may have learned, not. What do you think? Reb Elimelech did not learn? Reb Elimelech was gevaldik. Raah she'ein pischeihem mechuvanim. It's also part of the seder. Everything had its, what, in order. Tells, one of the biggest yesodos of mussar and hashkafah tells a seder. And they learn, they base this Rashi on that concept, that eino muravim, not mixed, they're not a mess. There's order. In the way of life, in the way of living, there's an order. Okay. Let me tell you how I would say the pshat in the eino muravim, shochin l'shvatah, and the whole sugya. I would say as follows, and of course we're going to explain the bati midrashim also. Is tznius a hanhagah? Is tznius a middah? I believe tznius is a middah. Shh. It's not just a way of doing something, but it's a whole way of thinking, and from that thinking, in Yiddish we say, shtamfar, it comes forth many different ways of behavior. It comes to fruition in many different...

Different aspects of a person's life. In one of them, it comes forth not looking at arayos. But the same shoresh of not tznius could be found in the Beis Medrash, where we won't have arayos. The yesod of the middah which brings forth looking at arayos, the yesod of it could also be found in the Beis Medrash, where there is no arayos. Remember I bring you the Targum Yonason ben Uziel, that there were shochin lishvotav. Where? In the Beis Medrash. Ask my grandfather, kasha. Yeah, but you're talking about arayos. You're talking about tznius. You're talking about ish v'isha. How did that come into the Beis Medrash? So in today's times, you have the conservative movement. It's not a kasha, because in the Beis Medrash you have women and men. Yeah, anything goes. But obviously that wasn't in the times of Chazal, nor was it like that in the Midbar, right? So where in the Beis Medrash did Bilam see tznius? That's the question. The answer is yes. In the Beis Medrash you could see tznius, because the hanhagah of tznius doesn't only come to fruition in arayos and issurim, but it comes to fruition in all aspects of a person's life. And I'll explain to you where I got this from. The Gemara in Zevachim says, daf kuf yud ches amud beis, that when they came to Shiloh, nesru habamos. No more bamos, because we had Mishkan Shiloh. We had the Mishkan. Could you eat kodshim in Yerushalayim? Yes. That's where you're supposed to eat kodshim. Ma'aser sheini, kodshim. What about in Shiloi? The halacha was, just like in Yerushalayim, when they had the Mishkan Shiloi, you were able to eat where? In Shiloi. How? Where were you had to be in Shiloi to eat? Kodshim, maaser. So pashut you would say, in Shiloi, in the place where the Mishkan was. Chazal tell us, b'chol haro'eh. Even if you were distant from Shiloi, but you were able to see Shiloi, you already were able to eat kodshim kalim. You were able to eat maaser. B'chol haro'eh, says the Gemara Zevachim. Why? Because Shiloi was Yosef's chelek. Shiloi was Yosef's chelek, and Yosef had a tremendous ma'alah, d'meforeses alei ayin, that Yosef covered his eye. Yosef had a ma'alah of a covered eye. Okay? Yosef had a ma'alah of a covered eye, and therefore, b'chol haro'eh, as far as you see Shiloi, you're able to eat as if you're in Shiloi. What was Yosef's covered eye? So the truth is, if you look at Rashi on that pasuk in the end of Bereishis, where Yaakov Avinu tells him, d'meforeses alei ayin, that you covered, he covered the eye of Esav. He covered, because Esav wanted to look at his mother, Rachel, so he stood there and protected his mother, so he covered the eye of Esav not to look at his mother. Actually, Chazal don't say that. Chazal say something else. The eye that did not want to enjoy, take from the wife of somebody else, Potiphara. Ha'ayin shelo ratzah lihanos, v'lo לזו ממה שאינה שלו, didn't want to take enjoyment from what doesn't belong to him. Therefore he's called Ali Oyin. Possibly, Rabboisai, let's make a little drush over here. Therefore he was zoche that he doesn't have ayin hara, Chazal tell us, Ali Oyin. Bilam, huh, wants to put ayin hara into Klal Yisrael. Chazal tell us it was ayin hara; he wanted to put ayin hara. Rosh ein pischei mechuvanim shelo ratzu lehenos. They don't want to take hana'ah from what doesn't belong to them. So meileh, so he put ayin hara in them. Haki put ayin hara in Klal Yisrael? Ali Oyin. They have the ma'alah of Yosef Ali Oyin. You like the drush? You should, because it's beautiful. Like it, because it is beautiful. But I'm not even going there. I want to say more pshat. Listen careful, nachamo. Yosef Ali Oyin. Ali Oyin means he can't have ayin hara. Klal Yisrael has the gzeirah; they don't look at what doesn't belong to them. Meileh, Bilam can't put an ayin hara in them. Ali Oyin. That's what he saw by Yisrael, shochen lishvatav. He can't curse them, finished, not negate. He can't put an ayin hara in them. Okay, but let's go further, Rabboisai. Why is it phrased that he didn't want to take from the wife of somebody else? He didn't want to do arayos. He didn't want to do arayos with Potiphera. Why do we use the lashon shelo ratzu, the lishon? He didn't want to take—

Norish, Haman, from what doesn't belong to him. He didn't want to do the issur of ervah. Why are we giving him the maila? You hear? Shelo ratzah liza... He didn't want to do arayos. That's how you talk about arayos? How would you say about arayos? I don't want to do ervah. Terrible thing. Znus. It doesn't say that. What does it say? Znus is coined in phrase as what? Taking what doesn't belong to you. Shelo ratzah lehanos mimah she'eino shelo. Rabosai, even pay attention to Yosef's talking to Potipharah: How can I take you, my master? You belong to him. He trusts me. He doesn't come and discuss arayos. He doesn't come and discuss it's a tremendous sin. So the pashut pshat was because he knew he's talking to a menuveles. He's talking to a piece of junk, and to talk to a piece of junk, ruchniyus, you can't do that. Go over to a guy in the street and start telling him, Hey, the Mesillas Yesharim says... Hey man, what Mesillas Yesharim? What are you talking about? That's the Mesillas Yesharim. He cooked up the dam shugener. What Mesillas Yesharim? You fell off your rocker. So you have to talk on his level. So on Potipharah's level was, listen, the master, the... But we could say, rabosai, that be'emes he was talking why l'maaseh he shouldn't do it. And you know what the answer is? Shelo ratzah lazos mimah she'eino shelo. He was trying to say, It's not mine. How can I take what doesn't belong to me? Pashut pshat is he was talking to her on her level. But after this Chazal, I could come and say, ha'ayin shelo ratzah lazos mimah she'eino shelo. That's exactly what he said. Those are the ...; it's not mine, it's my master's. How can I take it? And Chazal call that the meilah here. Chazal identify that the meilah was based on the fact that he didn't want to take what doesn't belong to him, because he said that. Chazal are darshening the pasuk. Not even darshening; they're taking the words of the pasuk literally, that he didn't want to take what doesn't belong to him. It wasn't just a speech to Potiphar. So what do we see? That the ayin shelo ratzah lazun, the tznius comes from what? Not taking what doesn't belong to you. Now we see how heseg re'iya and tznius are actually interwoven. The ability to appreciate what belongs to somebody, it's not mine. That, rabosai, could be found in the Beis Medrash as well. Shochein lishvato. I respect the other person's rights. I'm machshiv the other person, his way of thinking. I don't have to be, I'm right and you're nothing. Shochein lishvato ve'eino moravim. I respect the other person. In the Beis Medrash is where the same thing: I have heseg re'iya. The result of that is that I won't come to look through his doors, nor will I come to look at his wife. It's all the middah of tznius, and therefore it comes to—I'm not getting the right word in English. Huh? It expresses—that's what I want. It expresses itself in many aspects of a person's life. The tzanua, who, by the way, Chazal call tznius a tzaddik is called a tzanua. What, only because he doesn't look at arayos? No. Tzanua is in everything that he does, everything that he does, which means his way of thinking is, what, it's only me in this world, only I exist. There's other people's rights. I don't invade the other person, his privacy, his way of thinking, his respect. All this is rooted in the middah of tznius, and that's what Bilam saw. Bilam saw shochein lishvato. Klal Yisrael has respect one for the other. They don't invade the respect of another person. They don't invade it. They know that just like that person, I, as well as my neighbor, has rights. And therefore, Rashaim, pesachim, mechuvanim, it's all in the same light, in the same vein, coming from the same shoresh. It expresses itself in many different aspects. L'maaseh, he couldn't put a klalah. That's the beis hamedrash that the Chazal are telling us. It starts in the beis medrash. It ends in the home. You want to know the behavior in the house? Look at the guy in the beis medrash, how he treats his friends. Then you'll see how he treats his wife and his neighbor.

This, Rabosai, is what Bilam saw. And he don't just have the hanhagah of tznius, he had the middah of tznius. Yaar Yisroel. That's pshat he saw Klal Yisroel. He saw the essence of Klal Yisroel. That's the pshat. Yaar Yisroel, he saw the essence of Klal Yisroel. What's the essence? Shochein lishvotav, respectful, one shevet to the other shevet. B'meila, rosh, ein piskeihem mechuvanim. They don't look into the other person. They don't invade his privacy. They don't invade his wife. They don't invade his mamdus. They don't invade. They are people who respect the domain because they have tznius, and that's the essence of Klal Yisroel, and meileh he couldn't curse them. Rabosai, there's a tremendous lesson that we have to take with us. Learn to respect somebody else, because every person has his rights, and a person who's not a tzanua invades the other person. I'll give you the best example. You see a person talking and learning, you out-scream him. You're louder than him, right? You know, the shoresh, you can see that this person has not the inability to respect the other person's stance. Guess what? This same person does this in the house twenty times worse. He behaves that way in the house twenty times worse. What you see in the beis medrash is magnified in the house, and this is what Bilam saw. Rabosai, let's taka work on these middos: perfection in tznius, a Yid, the way a Yid thinks and he behaves, and we'll taka be zoche to the brachos, and we won't have to worry about the klalos of Bilam and ayin hara's and so on.