Rambam Mishneh Torah: Hilchos Talmud Torah Chapter 4

the yeshiva.net [Music] pedric review one does not teach words of ella the talmud hagoon only to an appropriate student noibe whose actions are befitting literally who is attractive in his actions the rambam uses here two expressions so in the channel israel he explains hogon is referring to his internal state internally he is a fine human being a a moral human being an upright upstanding human being nobody is talking about his external behavior which is a manifestation of his inner character such a student you teach torah too oil tom tom the quest of missionaries says what does tom mean tom means wholesome tom means innocent time means simple time means a student whose behavior is unknown we're not sure they translated here in english a person whose behavior is unknown he's a tom avolim but if the teacher knew that the student is following an inappropriate path he's going in the wrong direction so then what do you do what do you do so the rambam says this is what you do these words are very powerful the first thing you have to do is help this child help the student bring them back to the path of goodness um and help him start living according to a righteous a good correct path and then you examine him you scrutinize what's going on you scrutinize him and then somebody who teaches a talmud a student who is living an inappropriate lifestyle it's like casting a stone to marculus this teacher is considered as though he throws a stone to marculus marculus is mercury mercury was a roman god it was the roman god of wayfarers and the symbol of this roman deity was three stones positioned in the form of a triangle and how did you worship the miracles how did you worship mercury you worshipped it by throwing stones at that symbol so the hachamam are saying that somebody who teaches toyota to a student who is morally impoverished and lives in an inappropriate immoral fashion it's like this teacher is throwing casting a stone to mercury which is the way of worshiping it and this metaphor is very precise this is explained by the prisha and yay daya simulation and and they explain i may be throwing the stone to the marculis to the mercury because i'm trying to embarrass it i'm trying to denigrate it i'm like throwing rocks at it you know when you throw rocks at somebody because you're trying to put them down but essentially unintentionally i'm actually building up mercury i am worshiping it even though that's not my intention the teacher may have very good intentions but of the student unfortunately is rotten so the very tyrant that you're teaching him may be used by him in a manipulative fashion and may actually cause him to become much worse and to be able to influence other people badly so i may have very good intentions because i'm trying to teach a student taita but if this student is really uh inappropriate he shouldn't be in the basement and therefore it's like throwing a stone at the marco schnemer we have apostate for this in mish as one who winds a stone in a sling so is he who gives honor to a fool what's the connection so the rambam says vain coveted true honor there's no honor in the world other than torah the passage says in mishlai the wise shall inherit honor inherit what honor do they inherit the real honor which is terror so this deposit is saying that when somebody gives a seal covet when somebody gives honor turret to a fool somebody who's not ready to receive it so then it's like one who winds a stone in a sling representing the metaphor of the way they worshipped mercury and the rambam continues this is in terms of the student now let's speak about the teacher who behaves in an inappropriate fashion where did the rambam get this so there's a gemara message that speaks about a fascinating debate that existed in jewish history it still exists between leo was the head of the sanhedrin and he had a he had of a philosophy a policy called talmud a student who's inside is not like his outside meaning he's not morally perfect on the inside and on the outside is not kabara he shouldn't go into the basement if he's a faker we don't take him in and he had a guard by the door the guard did not let anybody in i guess he had to come with some certificate that they examined you and they said ah you're the real thing and then they let you in ram gamaliel was dethroned and the new leader of the sanhedrin became rebellious he was only 18 years old at the time he was a very young man but he became the new leader of son the whole story broken and he immediately removed the guard from the door silkula shimarakes and that database metrics filled up with 400 students 800 students to the point that leo started to feel bad he started to feel horrible because he felt that perhaps he prevented toyota from all of these students so there was an argument here and in parenthesis the hidducha harim asks a govaldiga question why was he upset didn't he know that if he removes the guard there'll be another few hundred people like what shocked them i mean this was your policy all your years you really thought that the guard is just there in vain the guard is there and nobody's coming in besides those who got a special permission to get it so now you're lesbian as i removed the guard of course the place is packed like remnant what happened says he said something very interesting he says realized that all those students who were sitting on the fence all those students who never got permission to get in he saw what the environment did for them he saw that by allowing them into the basement they became transformed and this is what perturbed him so much that perhaps he made an error who is the rambam pascaling here like because rambam says talmud hagoon naaba myself and you can hear in his words hagoon is totally not the mice of his barry the instant answer oil tom what's tom tell me somebody you don't know you don't know you don't need a guard by the door and say where where we have to first examine you and scrutinize you and put you through the crucible on the test and then maybe we'll let you in no no if you don't know you let him in if you know for sure that this is a student who unfortunately is going to use the tight in a wrong way then you are not allowed to teach him until first thing is you have to try and help him do truth and bring him to the right path and then if he's appropriate bring him into the basement if not the rambling says you should not teach him i should add that i mentioned in yesterday's share one of the extraordinary commentators on rambam hillary's talmud is talmud and over there he discusses this rambam and he says this is a halal about the teacher but the student should try to push himself in even if a student knows that he's not ready to change but he wants to learn go go push yourself in he says this is a halacha for the teacher but the student should try to push himself in and then there's says and maybe even the teacher should take him why because even though the rambam says first you have to make sure that he does the truth he says that's what you try you try to do that and what if it doesn't work what if it completely doesn't work so he says it's possible that even the teacher there's a svara he says it's possible he says even if the teacher even if the teacher should not put himself into a doubt because he may not do true and if he doesn't do trouba so he's zarya kevin marculis so it's like you're throwing stones to mercury she says that's true but the student should push himself in my office what is he going to lose and if he's he'll do and then this maybe is possible that logically even the rav has to put himself in doubt what's the doubt the doubt is if he does true the valdick it's not zarya kevin marcus it's helping a jewish kid but the suffolk is he may not do you're taking in a rotten potato who remains rotten he says if there's no other possibility maybe you have to elim so then why does them say put them through this examination if you know that you could bring him back to goodness by first not letting him into the basement and that pushing him away that rejection is going to trigger within him a yearning a thirst and an eagerness to transform himself then then indeed you have to say you have to stay out until you do triple then we take you in but what if you know that rejection just keeps him out of the basement forever so would be that then if there's no other choice even the rav has to take him in allah suffic maybe you're going to be throwing an heaven to marculus if he doesn't do trouba he'll just use the turtle in a toxic way like the gemara says in yuma i am based in tightness of zion that turtle can become somehow marvelous it can be used in a poisonous way but maybe the torah will transform him the territory will learning and being in this environment will completely transform what's his proof he says it's a befere shigamara fetish many of the prince have deleted some of the lines over there yahushua had a student his name was yeshu yeshua spoke about women sherman prakhy threw him out of the basement he came back a few times he felt he's insincere and he kept on pushing him away pushing him away pushing him away one day he came during krishna wanted he should come back he understood it as ultimate rejection and he went and he worshipped idolatry yeshua said what did the gemara learn from there is he did the right thing here's a talmud unless you are absolutely certain that he did true of it don't let him into the base madrish throw him out the gemara says there was something wrong why because if you're not sure that the rejection is going to bring him back is going to help him do trivia then bring him in allah that you'll help and that's what he passed he says don't teach tyra to a talmud who lives inappropriately first bring him to do truth and then bring him into the basement that's the rambam and then he says but if you can't and he wants to come learn he wants to come learn even though he didn't do trivia he just wants to come learn so you should say nah this is evil this is horrible. wow i should just say there's a rambam and he'll say in the beginning of zion that from the rambam also this is the marshmallows this this this fart so you could see it this is also he speaks about talmud or a talmud who killed somebody by mistake and he goes into exile you bring the rebel intim from that rambam it's not for now we're going to get there midsection i'll say it then but from there you can prove from the rambam like this in s of course i'm elaborating on this because everybody understands the powerful ramifications of this qualification in our own times let's go to the next piece he does not follow the right path he's a good teacher maybe brilliant maybe a great communicator but he doesn't live what he preaches even he's a great sage and the whole nation needs him there's no teacher like him ain't muslim you do not learn from him until he does not revert his ways and come back to goodness shannema the positive says the knowledge today you shall seek from his mouth because he is a malachan angel or a messenger of hashem um on this the sages said might continue if the wrath is comparable to a male hashem's is to an angel or messenger of hashem then seek to learn toyota from his mouth but if not do not seek to learn toyota from his mouth this is the source the rambam says if arab is not a male hashem's voice even though he may have a lot of wisdom do not be mavakish to repeat now what does this mean we're going to find maybe once in a while but we're going to find a teacher who's a hashem's voice an angel so a lot has been written on this but i'll tell you two fascinating interpretations one comes from the eponymous office the baal ha floor epithelius lavish horowitz harav pinkhas lavish heroes author of sephirah magnus student of the magnet of misrich the rav of frankfurt in germany the author of machina du machnodorf he stands in one place and the shaman moves this world you can transform yourself the orbit the spiritual orbit is more or less consistent and permanent and fixed so he says if the rav is like in the sense that he's not teaching in order to enhance his own knowledge and express himself he's happy to be an image very often a teacher needs to teach new material innovative material because he's bored of the material and he wants to express himself but it's not what the student needs to hear the student needs to hear the material that works for the student if you're ready to be a malek you're ready to stay in one place even though it's not about your growth but that's what the student needs that's the teacher you're going to receive from the bolshemptv says this is quoted in dagel mahinaya fry and parsha's yes the bashamtv says a wonderful interpretation he says amalah is called an ayamid more or less he's in one orbit doesn't experience big phillies big downfalls yes everything in the world changes there's always growth remember goodness is infinite always but but more or less even when amalah goes to a lower level it's still pretty much stable so the mosham says a fascinating idea quoted by his grandson of the devil mahanaphra he says i'm using my own every person has a bad day i know every person most people have bad days teachers also have bad days you know right there's a teacher before children then after children before the nap and after the nap before the coffee and after the copy coffee day his wife's it was nice the other day his wife you know told him what she thinks about it people have bad days if it's possible that when i have a bad day my messages get distorted you can't learn from me even when the rav has an affiliate even when he has moments of katniss even when he has difficult moments but he still retains a pristine purity not to lose the plot and not to distort the message he teaches then you could receive turner from his mouth of course on a most basic level it means that the wrath must be of sterling pure character and behavior to receive turn of course his there's a big question gamora messages one of the greatest sages and who's his rep his rabbi is alisha benavuya alicia benovo is actually a heretic leisure benevole leaves the jewish faith he's brilliant he's a hawker answers that may was different he was a great student he was a talmud goddale somebody who's a great student can do it everybody says why doesn't the rambo put this in why doesn't the rambam put in the town with godel and those who say well it's uncommon and it's very weird that says the rambam put them all along because i don't care how uncommon it is writes as satmirov says because today nobody can be such a student and learn from such a teacher and when mashiach comes there won't be such teachers so therefore didn't put it in but it's a fascinating thing that mayor the gemara says he knew how to take a pomegranate and take out the seeds and all of you know the yellow parts the shells and the husks that are bitter and mayor knew how to discard the maharao in the torah says something very powerful and that is what the gemara means about the mayor is means that remainer in every halacha he saw the panimiya satyr he saw the godliness of it and therefore alicia benavuya's personality and mindset couldn't affect it so most of us when we learned title from a teacher he said the human frailties of the teacher will affect the torah and the turd itself can become distorted through his mouth and therefore i'm receiving a terror that could be toxic at least partially he says remember he grasped the pure godliness of it the pure spiritual internal divine message of the halacha which can't be distorted by alicia benavoid of course is the maggot says in the ear he saw oi in the skin in the shell he saw the light and therefore the mayor couldn't be distorted says the rambam kate said do you teach what's the format of the font of makhanatara the rav sits at the head and the students sit in front of him surrounding him like a crown basically like a circle perhaps like a half circle kadesha you coulomb and so that everybody should be able to see the rebbe and to be able to hear his words it's critical when you're learning to be able to see the teacher and hear the teacher so therefore they would sit in front of the rav like a semi-circle a half circle that's what he called like a crown it was basically he was a crown surrounding the rav but not surrounding him in a full circle because then some of them won't be able to see him following fascinating there can be a situation where the teacher sits on us on a seat on a throne or on a chair and the students sit on the ground or everybody sits on the ground the teacher and the students or everybody sits and on cheers the teacher and the student and where do we learn this from kamaru megillah you come and stand together with me and i'll teach you the whole torah hashem is the rebel marisha is the student and hashem says you stand together with me what's the point obviously you'll be together with hashem he says come to me stand with me from here we learn that a rabbi and a student have to be on the same level either they're all on the ground or they're all sitting on chairs so if he's sitting on the chair they should also be sitting on the chair if he's sitting on the ground then they can also sit on the ground and the rambam says a fascinating piece of jewish history which was i guess part of halal in the earlier parts of jewish history the system was that the rebel would sit and the students would stand now parentheses i we just said that it's disrespectful so the commission explains no it's disrespectful if he's sitting on a chair and they're sitting on the ground either they're all on the ground they're all on the chair but the fact that they're standing when they're learning is not disrespectful the fact that he's sitting is because he's teaching he needs to concentrate he needs to be relaxed it needs to be serene it's much easier for the rabbit to sit and they're standing that's not a problem that would be a normal fashion if they're both sitting and they're on the ground and he's on the chair that would be inappropriate this is like a mishna says so in the beginning they would all stand while he would sit um then it changed the rambam says before the era before the destruction of the second base amitabh it all changed the meaning the custom everywhere was that the rebels should teach the students and they're also sitting not only he's sitting but they're also sitting what does he mean with quite the source of this is a gemara massachusetts magilla that remnant leo ram gamlill's days everybody started to sit also the students and the reason was because of weakness it was too hard for the students to stand for hours and hours and hours and concentrate and listen they all had to sit in fact the mission says at the end of mr saita maestro where am gamaliel died the glory of torah was nullified what does that mean the glory of torah was nullified what happened so the rama explains in perishing is that they started to sit why doesn't the rambam say where am gam lil died when if you remember the introduction of the ram he's called he lived a few decades before the destruction of the second best he had his son shimon shim and ben gamlil he was killed by the romans he's one of the surya molecules then he had a son stoner he's known from the yavna he was the head of the sanhedrin he's the one who had the policy that you don't let everybody into the base meadows i was spoke about that's not gambling he lived after the quran his father was murdered by the romans he said it was everything changed the bodies became weaker they simply could not stand anymore and in that sense bottle covered even though they sat days and nights and learned but the fact that they weren't standing they were sitting in his bottle it could be also the ramen says because he wants to explain what happened that as it was the fading years as the decline was happening towards the destruction of the biochemistry this gives an explanation why it happened that before hormone by shiny things changed and the students had to sit and i think there's also a very deep palak and that is you're looking for success you're looking for effectiveness in other words if i am stubborn and i say no everybody has to stand everybody has to stand but they're not going to be able to learn but this is how they used to do it you have to know when to alter things that will not alter the substance they may just alter the packaging so that the ultimate message will be able to be communicated and your work will be effective i think this is a very profound lesson in of course you always have to be careful what you're changing over here they were changing something ultimately which is aesthetical even though we do say bottle covered where your hazard passed away if the teacher was teaching from his mouth to students directly mulamid let it be so speak directly to them but if he was teaching through an interpreter through somebody who's a spokesman in the days of the gemara they used to have often them a target a metagame was somebody who translated sometimes the rav spoke in one language let's say last year but the students didn't have such a good mastery of that language so there was somebody who would translate the words of the arab or he would explain the words of the rabbi some basic explanation or conversely if the rebels spoke low and the people would not be able to hear and the metagame had a a loud booming voice he served like an amplifier in days of old now here's an interesting thing immediately the rama points out we don't that were applicable in his day rabbi yosef karo karo lived in the 1500s he's also the author of quest of mission on the rambam whose main mission was to show the sources of the rambam in gemara or madrish sorry wouldn't put in these but the rambam follows his principle and that is he wants to include all of torah all of that so he puts in that of the midterm so the rambam says if he's teaching through a spokesman then target then the translator the interpreter stands between the rebbe and the students the rabbi the teacher says it to his spokesman and he gives it over to all the students okay sheila and the matagum and then when the students ask a question from the interpreter who's shaya larav he brings the question to the teacher for admission foreign doesn't skip over him he speaks he answers to the interpreter and he gives it over to the question the one who asked the question the layout be here of course should never raise his voice louder than the voice of the metagame in other words this is respect to the one who you chose to give over to be your spokesman to translate to interpret he shouldn't raise his voice louder than him often he couldn't because the whole point where they had him at targum was in order for the voice to travel because the rav's voice was too hashta was too low but sometimes as i said there were other purposes he can translate into another language he could give some basic explanation speaking to the rav when he's asking a question say from the student he shouldn't raise his voice louder than the voice of the rabbit should be the same voice because they are communicating to each other aina the spokesman who's giving over the words to the students does not have permission not to diminish not to detract from the words of the teacher or to add or to alter you know he may have some of his own ideas right you know what translators can do i have to tell you some years ago i was asked to translate a particular speech that was being given in yiddish and i was asked to translate it into english and i was sitting in an office and i had headphones and i was speaking into a mic which was going to people's headset people's they had earphones headsets and they were listening and the person said something and i understood what he said but i knew that if i translate that nobody will understand a word he is saying he's too abstract so i don't know if i went into the classical definition of ravama turgaman because i was hired for that reason but i actually i gave over pray i presented something a little different to them and he was in the spirit and the middle north explained the idea i said a joke so suddenly everybody who was listening to the english translation burst out laughing and everybody else in the audience who was listening to the original didn't know why they did not get the joke but the classic with turgomen don't take away from his words don't add and don't alter don't change there's one exception if the translate of the interpreter is the father of the sage or the rebel of the sage then he can add he can attract he can alter ahmad ravilla matagama kahamadi rabbi kahamali abba mari what if the teacher tells the interpreter so my teacher told me or so my father my master told me but he didn't mention the name he said my father my teacher now if the interpreter says over so my father said it's going to create confusion when the translator says over the words to the people i'm number shame he says it in the name of the sage if the rebbe said my father said oh my rebbe said let him say the name of the father of the devil he explicitly mentions the name of the father of the teacher or the teacher of the teacher he says you said don't add or alter the words of the teacher and the teacher didn't mention the name that is for a simple reason it's forbidden for the teacher to call his rebbe or his father by the name that's why he didn't mention the name he says my father he doesn't say the name of his father my rebbe doesn't say the name of them but the metagame who's not a child or a student when he communicates it to the students it's appropriate for it to be clear and concise and everybody should understand the source of the material and therefore he should mention the the name here's another very interesting example derivative argues here with the rambam and he says the rambam says if the turkmen is a father or a teacher he could change their mum says this is this is when are you going to have this it's a real situation your father is going to be your translator your reb is going to be your translator and the kessa mishna right away puts these says let's say it does never happens it's very rare for the random does it must make a difference if it happens once in our evil it happens once in a hundred years there's a halacha about it he's allowed to change the word he's allowed to add the words he's a lot of detractor the realm has to write it then the quest of mishnah says that rama actually took it from a you shall me limit a teacher taught and the students didn't understand the rapper should never get angry at them be good and get upset let them repeat it and review it and explain it even many times until they understand the depth of what he's saying the depth of the halach the emirate now conversely the teacher should never get upset and angry that they don't understand with patience he must repeat it and repeat it and explain it till they get it but conversely a student should never say ivanti i got it i understood who lawyer haven he did not understand the material but he doesn't want to get the teacher upset he doesn't want to make the teacher feel that he's a failure he doesn't want to embarrass himself that he's incompetent do not do that ella serves he should ask and repeat this question and asked the teacher to explain himself even numerous times i he already asked three four times and the teacher explained three four times and he didn't understand ask again vim castle of rabbi viragas what happens if the teacher loses it you know teacher explained it eight times and the student still doesn't understand the student is being honest and the teacher gets angry he loses and he gets upset the student should back off and the student shouldn't lie and say i understood you know what the student should do he should say rebbe my teacher this is torah i have to learn and my mind is not so broad these are my faculties those are the words he says this is tyra and of course those words tarahee you means expect me to go out of the best mattress you don't expect me to give up and you also know that you don't own it just like i don't own it cassette is for everybody it's yours but it's also mine here and i have to learn and you're my teacher and hashem gave you the mission to teach me like we learned to peric all of every has a commandment to teach every student who wants to come learn of course as long as the student is behaving nice to the equivalent of so i have to learn and it's sorry you see he says three things first of all it's torah it doesn't belong to you belongs to all of us i have to learn and daity sarah and it's hard for me to learn so i need you to explain it a beautiful story in gemara massachusetts there was a teacher named he had a student and the student would not understand the material if the teacher did not explain it 400 times and this is what refraedu would do and the gemara says that once he was in the middle of teaching the student and the delegation came in to him and they needed his help for a mitzvah and if prayed said that he's soon going to finish and then he's going to go and help them he was planning on finishing the 400 times and the student will understand and then he'll go after 400 times the student didn't understand he says what happened today i explained it 400 times the student said i was anxious because i thought any moment you're going to be leaving since he heard the teacher tell them i'm going to see you in a few minutes so he already couldn't hear it he couldn't absorb it it's an incredible lesson right even though the teacher was there and he was fully attentive but the student felt that any minute he could leave now so he couldn't be fully present and he prayed to explain that another 400 times and he got it and ultimately gomorrah says he got an offer that you can't refuse either to live for 400 years or that he and his whole generation will get islam he chose the latter and hashem said give him both but this is the uniqueness of that ultimate teacher this is this one of the sources of the rambam how you have to behave towards your student hey fascinating this is so relevant a student should never be ashamed from his friends who mastered the material the first time or the second time and him it took so many times to get and you want to actually want to feel shame and therefore the next time around after the second time say oh i understand i understand because you don't want to be the one that they're going to be thinking about or pointing fingers you know he's the one who's slowing down the class do not be ashamed from your friends you know why why not shame this by ishmael because if you are ashamed in this area you're going to be coming every day to the base madrid and leaving the base measures without learning anything because of your sense of inner insecurity and shameless and therefore the early sages told us the one who is ashamed will not learn a bashful person will not learn the lawyer captain nor should the short-tempered teach captain is somebody who has a short temper if you're a teacher and when somebody doesn't understand once twice three times you go into plots and get angry and scream at him and quit and denigrate him you cannot be a malama you cannot be a teacher so we have two conditions the one who's learning the student must not be bashful he has to be able to be honest with what he gets and what he does not get and the teacher must be have patience when the students did not understand the material for two reasons either because it was very deep it was pushed deep or because the student may have weaker intellectual and cognitive faculties in other words he's trying he just can't then the teacher must have all the patients in the world like we said with her pray the 400 times what if the teacher sees that they're being lacks they're being lazy they're just not being attentive in other words they're not putting in the effort he's teaching they're not putting an effort it's not that the material is so deep or that they're struggling but simply they're not they're not they're not applying themselves that's why they didn't understand then of lyrge is a layer then he should display a certain upsetness or disappointment with them he should challenge them with words in order to trigger them in order to sharpen them about this the sages said this was the famous one of the last final will and testament of rabbi yehuda hanasi to his son gamaliel who was grand rapids he was a grandson of gamaliel the avenue was a grandson of eliza and it was a grandson of hillow we mentioned earlier so it's all connected and he told his sons roik murabitamide sure means throw cast fear into the students the students have to feel that this is a great moment in history and they should not be lacked there foreign it's inappropriate that a teacher should behave in a lightheaded very frivolous and uninhibited way in front of the students he shouldn't uh he shouldn't be overly frivolous with them you know laugh with them and uh break down all the boundaries of we shouldn't eat and drink with them so that his reverence will be on them the ilma do me mendo behave for one purpose they should be able to learn with him and from him diligently the rav their teacher must be very connected to the students but you want a certain sense of awe and reverence and respect so that they should really feel the greatness of the moment and be able to be attentive and absorb the material off you don't ask questions to the rabbit right when he walks into the basement until he relaxes he regains his gains his composure he's settled nor should the student ask a question right when he comes into the basement until he sits down and relaxes you wonder the teacher should be able to respond to the question with full presence don't attack him with questions the moment he walked in but the student doesn't don't look in him right away start asking questions you sit down relax so that you can articulate your question and think before you speak vengeance two students should not ask questions simultaneously it's going to be confusing for the teacher ventrilo don't ask the rebbe about a different topic that he's not teaching the famous don't ask him in ask about the topic that they're dealing with don't start asking questions off topic some people have just innate tendency they have to ask questions off topic it's almost like i don't know if it's part of the dna but they have to go off topic don't do that kadashian is buyish so that the teacher shouldn't be ashamed he has not prepared that material the teacher has permission to uh to deceive the students through quizzes in other words through questions and things he does in front of them which are actually wrong these are you know catchy questions because he wants to sharpen their mind and also to test their memory if they remember what he taught them or not vain he has permission to ask them about a different topic than the one they're dealing with in order to inspire them and arouse within them the willingness to review and remember and master the material in you do not ask questions from the teacher when you're standing he probably means many memphians that he means both in other words the teachers shouldn't be standing and some say even the student shouldn't be standing there's an argument in mephirsham what does the drama mean does it mean that the student shouldn't be standing and the teacher shouldn't be standing where it means that the teacher shouldn't be standing there ain't me shivering and you don't answer standing because the teacher when he answers should be sitting because the answer will come out in a more relaxed fashion it's easier to communicate when you're sitting in a calm way you don't ask a question from a high elevated high place meaning the teacher is in a low place and the student is in an elevated place or conversely and not from a far distance you know you scream out your question that's not how you do it and don't ask a question from behind the teachers from behind the elders you you face him you don't need him to turn around which is disrespectful the ain't showing you and you only ask him a question in the topic that we're dealing with because if mishnah says he said that you should only ask about the topic so the casa mission explains that earlier he was talking about he's learning shabbos and you start asking him a question in tuma or tara or ribbis or kachim a completely different different masect a different indian here he's saying something else and that is ancient of alabamian even even in the topic that you're learning ask about what he's talking about not about another thing that is connected to the topic but it's not part of the not part of the discussion but this is how the kasich mission explains it the angel in elementary you ask with or with respect don't throw out more than three questions it's too difficult you ask one two three don't ask you know eight questions you can ask later in one topic you throw out three questions simultaneously is enough two people asked the rebbe a question even if not simultaneously but one after the other he can't right now answer every question he can answer one or he can answer both but the question is what gets which one does he give preference to so the rambam says this if one asked on topic and one asked off topic so he answers first the one on topic nemas if one asked a question that's practical and one asked the question which is abstract you first address the practical question madrish one asked a question about a verdict in halakhah and one asked a question about a madrish madrish means the swarm that explained the sukkam of torah and they could be hawakis from that but it's not a clear halaq it's more an explanation of the absukan like this pharmacy phrase you first address the one who asked about a clear concise established madrid one asked madrid madrid would be the madrasham that explained the there are homoletical ideas different teachings of the sages different stories different narratives which are part of tyra like madrushra but it's calculators you first addressed the madras question one asked a question in agatha again these are the homiletic parts of taylor and one asked the question of kalvahemer kalvachemer is the first of the thirteen methods that maestrobeno gave the jewish people of how to interpret the text of toyota known as calverheimer you first address the one who asked about a call of a chimera he wants to understand the kovalheimer cal means light climber means heavy and it's basically the logic if i tell you that somebody can pick up weights of 200 pounds certainly he could pick up 50 pounds right la have though that's the logic of carl verkheimer if he could pick up something heavy if he's a heavyweight certainly he could pick up something light cal calvo what if somebody's asking about the logic of kalvahimer or xavier is the second method of interpreting tyra when you have two words that are used in different succumb or different alakai's we believe in the theory of copy paste which means the fact that the rebounding shadow islam used the same word here and an identical word in a completely different mitzvah it's a form of copy paste which means the laws of the first scenario will be applicable to some degree in the second scenario this and the calverheimer you first addressed the question about al-qaeda not exacerbated says because kalvachem is pure logic zerushava is something people usually received from their rebbe and therefore were afraid that the calvary is easier to forget what if the two people asking questions one is a sage and one is a student one is a sage who already was ordained and one is a student who's learning you first addressed the sage out of respect talmud vamaris is is a student that one is in ahmad zamar is somebody who doesn't really learn he's not very knowledgeable he's very ignorant but he came to ask a question first you address the student what if both our sages are both our students or both are ignorant they're not involved in learning or sh so he says what happens so he says like this so if both people who are more or less equal in status asked about two halaches shylas or they asked two questions on the words of the rebel you stay true or they're giving two up two different alternative answers to explain the rebbe's words or answer his question or stay my sim or they both asked about practical things in other words if one asked about a practical thing or an abstract thing so we already know which one gets preference but if both are the same status and they're asking two questions and there's no reason to give one preference to the other uh so the tour guide the one who's the spokesman he is the one who was responsible to present the questions and to communicate the answers he can choose based on what he feels is the appropriate one to give preference to it's so fascinating how the halocha orchestrates even such types of details two students come to ask a question who do you answer first the question is not if you're going to answer both you're going to answer everybody but who do you answer first doesn't this tell us about the sensitivity of halacha not only to the minutiae of life but to the minutia of communication of how you communicate to a student no sloughing in the basement there's no sleeping in the basement is somebody who dozes off his wisdom is torn into shreds which means he does not get the full picture and we all know this to be quite practical right in the middle of a sheer and you fall asleep and you missed the key connecting points so you have a bunch of shreds you have a bunch of torn rags you don't have the full garment you don't have the full picture people think this is a curse it's not a curse it's a natural consequence you slept through the main theme said this in his wisdom the one who dozes off is dressed with rags which means his toyota is fragmented in the basement you don't converse only words of torah a fellow mission is even somebody who sneezes don't means to your health today we say gesundheit in the these days they would say refore the source of this comes from piracy vega brings it in on gimmel in the beginning of the history people would not get sick but rather at some point in life they would exhale or sneeze and their soul would go back to its maker it was yaakov who we find to be the first person who's sick in khumash nobody was sick before yaakov yakovino asked hashem he said i want to fall ill before i die so i could communicate with my with my children and i can give them a tava and that's why today when somebody sneezes we say it should be suggest the end of your physical journey so he says even this saying refore which is not varying but taylor it's giving somebody a blessing it's not appropriate to do it in the basement certainly other words should not be spoken in the basement the rambam says and the holiness of the basement is even greater than the holiness of bhattachanees but manager was places where they that were dedicated to learning but they can they see us were places dedicated to dhavani he says the kedusha of the base mandatory is greater than the kedusha of a base basa knesses so the random tells us here there's no sleeping in the basement and the results of it are negative i should just say that in say that you allow which means a little temporary nap however other poiskim say even shinasara which we see from the rambam even dozing off even a nap is forbidden however in hil his talmud of the regular he says that if somebody is learning day and night in basmedrish and forcing him to go to a home or another room to sleep outside of the basement will cause bitter this person is allowed to sleep in the basement what about suggest that in these days they would not lift up their eyes from the svarim and therefore they should not say certainly they would not have conversations but now people are not so careful anyway they could say refu however the taz says that one should not be lenient when it comes to this one has to be extremely careful about the nature of conversations that one has in the basement it's a place to speak divided words of today one should of course be careful what they say anywhere we discussed us in deus but here the ram is discussing the same this class is brought to you by the yeshiva.net please help us continue the classes make even a small contribution at www.theyoshiva.net donate