Second line from the top. רבי אומר. רבי אומר. רבי אומר, רבי says, who is Rabbi? Rabbi, Rabbi Yehuda HaNasi. Yehuda HaNasi. He says, בעוון נדרים בנים מתים. Before he said, Gemara before said that Rabban Gamliel said, Rabbi Natan said, בעוון נדרים the wife dies. And here he says, no, בעוון נדרים חס ושלום בנים מתים כשהם קטנים. Children, when they're small, they die. שנאמר it says, אל תתן את פיך לחטיא את בשרך, says don't let your mouth sin for your flesh. למה יקצוף האלקים על קולך? Why make Hashem get angry because of what you said? וחבל את מעשה ידיך, and will ruin or whatever, your מעשה, what you do. Now, what is מעשה ידיך? איזהו מעשה ידיו של אדם? What is really considered something that a person creates or makes? הוי אומר בניו ובנותיו של אדם, it's the children. And the pasuk says you'll get, the Aibershter angry for your מעשה ידיך. פרעגט די Gemara ווייטער: תנו רבנן, Rabbanan taught: בעוון נדרים בנים מתים, דברי רבי אלעזר ברבי שמעון. Aveirah of not keeping your neder, children die.

Rabbi Yehuda HaNasi אומר, Rabbi Yehuda HaNasi says: בעוון ביטול תורה. That chas v'shalom children die for the aveirah of wasting time from learning. And the Gemara asks on this: בשלמא למאן דאמר בעוון נדרים, מילא according to the one that says that it's based because of aveirah of נדרים, כדאמרן, we have a reason, because we quoted a pasuk before where the pasuk indicates that children die from נדרים. אלא למאן דאמר בעוון ביטול תורה, מאי קרא? Which pasuk teaches you that it has to do with ביטול תורה, that because of ביטול תורה חס ושלום children die? Basically, so so much of, so many of us are guilty of ביטול תורה. Chas v'chalilah, but yeah. Yes, all day long if you waste a few minutes, that's ביטול תורה. Look, Hashem knows who He's dealing with. He's dealing with us and we're For Rabbi Yehuda HaNasi to come out and say that is Well, for people who are a higher level, I guess, and for them every moment is We're, yeah, for us. It doesn't mean we chas veshalom have to be מבטל תורה. But he says, what's the pasuk? דכתיב it says, לשוא הכיתי את בניכם, says for לשוא, For nothing. for nothing, that's the peshat of the pasuk, he hit children, מוסר לא לקחו. Didn't take any mussar. Now מוסר לא לקחו is learning Torah. What gives you the real mussar? Torah. And what does it say? What happens? הכיתי את בניכם, hit the children, so here we see from bitul Torah. And Rav Nachman אמר, and Rav Nachman bar Yitzchak אמר, Rav Nachman bar Yitzchak says, למאן דאמר בעוון נדרים נמי מהכא. The one that says that it comes because of nedarim, you could learn from the same pasuk. Because the pasuk starts off by saying לשוא הכיתי את בניכם, he hit the children because of שוא. What's שוא? על עסקי שוא, because you were swearing, שוא means in vain. So for doing something that you're not allowed to do in vain, children die. So this is a pasuk that could teach you the other opinion also. Bitul Torah, that's the one we said before for the last, learning Torah is the end of the פסוק, מוסר לא לקחו. Didn't take the mussar, didn't take the Torah. But this one is from the beginning of the pasuk: לשוא. As if he's saying, because of שוא, הכיתי את בניכם. What does that have to do with Torah, unless שוא is related to Torah? Ah, the word שוא. Nothing. Torah is the second half of the pasuk. The second part, okay. מוסר לא לקחו. Frekt di Gemara an obvious question. Here, Rabbi Yehuda HaNasi says it comes because of bitul Torah. Now, Rabbi said before it comes because of aveirah of nedarim. Rabbi Yehuda Hanasi and Rabbi is the same person. פרעגט די גמרא, מיחזי דרבי יהודה הנשיא היינו רבי, רבי יהודה הנשיא is Rabbi, and רבי בעוון נדרים קאמר, didn't Rabbi say before בעוון נדרים? So the Gemara answers, בתר דשמעה מדרבי אלעזר ברבי שמעון. After he heard what Rabbi Elazar bar Rabbi Shimon said, that it came comes because of nedarim, he changed his mind. First he said because of bitul Torah. That's, so what he said here, that's said earlier. Then later, he heard Rabbi Elazar bar Rabbi Shimon said because it comes from nedarim, so he accepted the opinion of Rabbi Elazar bar Rabbi Shimon. So it's Rabbi, memila he changed his mind. Was there a time when he was known by by one term and not the other? What do you mean, one term? Rather When he was young, maybe he was Rabbi Yehuda Hanasi, and then later on he became Rabbi? Not, I mean, we don't find that this, things that are quoted in the name of Rabbi is a certain period, and quoted Rabbi Yehuda Hanasi, not. By the one, we say it, sometimes. Rabbi Meir. By Rabbi Meir, not everyone agrees to it, but by Rabbi Meir. So therefore, sometimes he's called Acher, Acherim. Whatever he learned from Acher and whatever he learned before, but Was he was he, in a sense, paskenen or sanctioning that something already existed, or was he making it this way by saying that it was either unfulfilled vows or Torah study? He changed his mind. Yes, it's not so simple. Is he seeing what's what? Is he saying the effect of something, or is he No, he heard that Rabbi Elazar bar Rabbi Shimon said. Yeah. He heard what Rabbi Elazar bar Rabbi Shimon said, he says, if he said so, he knows better. So memila he changed his mind. Yeah. It's an asmachta anyway, that's Right. So it's not a derasha of the pasuk, that's the she'eilah of the fact. You can't say this stam as a sevara. These things, yeah, have to be a person, a great person know, who knows things that go on l'maalah, he knows why the aibershter decided to punish it. So we find a remez in the pasuk, but it has to be someone's authority. Zogt di Gemara weiter,

פליגי רבי חייא בר אבא ורבי יוסי, in this inyan there was a machloket between Rabbi Chiya bar Abba and Rabbi Yosi. חד אמר, one says, בעון מזוזה, the aveirah of not keeping properly the mitzvah of mezuzah. חד אמר, one says, בעון ביטול תורה, because of not learning. The Gemara explains: מאן דאמר בעון מזוזה, the one that says because of the aveirah of מזוזה, מקרא נדרש לפניו ולא ללפני פניו. A pasuk is always דרשנ'ד, connected one pasuk to the previous pasuk, but not to the pasuk before that. In this case, it says, the last thing before it says, \"למען ירבו ימיכם וימי בניכם\", that the children, your children's will live long, comes right after a pasuk that deals with with with mezuzah. The pasuk before deals with learning Torah, \"ולמדתם אותם את בניכם\". So he holds that a pasuk is always דרשנ'ד only to the to the one before, not to the one before that, and therefore, mezuzah. And the מאן דאמר בעון ביטול תורה, the one who says ביטול תורה, doesn't mean only because of not learning, also because of. In other words, he agrees that it's because of mezuzah, but ביטול תורה also. Why? Because מקרא נדרש לפניו וללפני פניו. Because when you דרשנ a pasuk, you דרשנ it for the previous pasuk and the pasuk before that. So memeila when this pasuk says, \"למען ירבו ימיכם וימי בניכם\", it goes sei on mezuzah and sei on Torah. זאגט די Gemara So we have to learn so we will be שומר מצות על הכל וגמרנו. Yeah. And there will be no problem. So if we keep this and we keep if we don't בטל תורה, and we keep נדרים, and we do everything, then there's no problem, then we have nothing to worry about. Yeah. You cannot do this and not the other. Yeah, that's right. Exactly. פליגי רבי יהודה ורבי מאיר, there's a מחלוקת between Rabbi Yehudah and Rabbi Meir. חד אמר, one says, בעון מזוזה. He says because of mezuzah. חד אמר, one says, בעון ציצית. Because of tzitzit. Da fregt di Gemara there, בשלמא למאן דאמר בעון מזוזה, ממילא if you hold mezuzah makes sense, דכתיב, because it says, \"וכתבתם על מזוזות ביתך\", you should write the mezuzah on the posts of your door of your house, וכתיב בתריה, right after that it says, \"למען ירבו ימיכם וימי בניכם\", like you and your children will live long. אלא למאן דאמר בעון ציצית, now if you hold because of tzitzit, מאי טעמא? Next parashah. Next parashah. [laughter] Next. Like the joke they say with the, they once say, \"למען תשכרו\". Say, they once found a guy he became addicted to to alcohol, became a drunk. So they checked his tefillin, they found in the tefillin that instead of \"למען תזכרו\", it says, \"למען תשכרו\". Sounds like a very good story that instead of remember, it says תשכרו. The problem is that this parashah is not written in the tefillin. The parashah of ויאמר is not in tefillin! So Anyway, so because of tzitzit, מאי טעמא, what's the reason because of tzitzit? So, they quote a different pasuk. אמר רב כהנא, says רב כהנא, ואיתימא, some say, שילא מרי says, דכתיב, it says, \"גם בכנפיך נמצאו דם נפשות אביונים נקיים\", also because of your כנף, because of your corners of your garment, there is \"דם נפשות אביונים נקיים\", then the blood the the blood of of of poor people who are innocent will die. So mimela, what does it say here? That why will they die? Because of כנפיך. What's כנפיך? The corners. That's tzitzit. Which mitzvah has to do with the corners of the garment? Tzitzit, have to put them on the four corners. What's this from? Huh? Yirmiyah. And Rav Nachman bar Yitzchak, Rav Nachman bar Yitzchak says, למאן דאמר בעון מזוזה נמי מהכא. That if you hold mezuzah, it's also from this pasuk. You don't have to bring a re'ayah from the pasuk of Chumash. This pasuk also indicates mezuzah. Why? Dikhtiv, because at the end of the pasuk, it says, \"לא במחתרת מצאתים\". I didn't find them in a מחתרת. מחתרת is underground. So, it means that, so you have a derashah here, שעשו פתחיהן כמחתרת. They made their doors like a מחתרת doesn't really have doorposts, doesn't have anything, you don't need a mezuzah. So, what the people that did, they made their house they they they behaved with their house like in a מחתרת. So, mimela that means they didn't put up a mezuzah. And the pasuk says, it's a hemshech to the pasuk where it says, \"מצאו דם נפשות\", that this brings out the blood of nefashot. How important mezuzah is, how important tzitzit is. If they lechatchilah didn't do anything wrong, they built it in such a way, it wasn't No, they didn't. They Not they Oh, when I said made, I didn't mean they build it that way. They behaved with their regular doors as like people do with a מחתרת. A מחתרת you don't need a mezuzah, so they didn't put a mezuzah here either. We don't commonly wear four-cornered garments. We don't wear? No, I mean, we don't, unless we take on the mitzvah of wearing a four-cornered garment and putting on tzitzit. That's okay. Poncho. A poncho has four corners. Maybe if I can. What happened? I don't know, they told me I need to cut the corner. Yeah, because otherwise it's not Yeah, but then later on I heard not, so I don't know. Like a real bag? It's funny... I don't know, I think they know it's plastic. Yeah, I don't know. The truth is I've never even, so it's a rental apartment. You rent You rent an apartment, so you moved in an apartment that already Oh, that's what I'm saying. You rented to somebody else? Okay. In other apartment and a was there, But he has to put on a mezuzah. No, but there is a mezuzah there. Okay. Then a goy come. So I had to take them out? Yeah, you can't. If a goy moves in, you have to take them off. So the din is obvious. When I move out of my house, you're not allowed to take your mezuzot off. Another. But if a goy moves in, not only you're allowed to, you have to. You have to. Somebody once said it's not a bizayon, if you know they're not going to make Unless you know, that's that's if you know they're not They're going to keep it b'chavod, you're allowed. Long as it's functional. But if it's a rental, you don't have to put them on. The renter does. Yeah, but if you moved out of there, you're a renter and you can't take them off. Not only that, it says if you take off the mezuzot when you move out, it's sakanah. It's not only a issur. For another one. What sakanah? What sakanah? That's there's ma'aseh with That's A person who moves out of a house and takes the mezuzot off, it's a sakanah. It says. But the thing is the person that moves in can take them off. He can take them off and give them back to you and put up his own. Or if he leaves it on, you have a right to charge Not a right. You have to leave it on, but if he keeps them, he has to pay you for it. So you're not supposed to give in the mezuzot, you're just not allowed to take it off. And our, but question of before you move out, put up cheap ones and take up the That's not so pashut. Some would say it's okay. Huh? Okay. But it's not only a question of better, maybe there's some other reason you It's not a question of better, to change. In other words the she'elah is, is it called that you didn't take off, but clearly you took it off.

I bought a mezuzah once from from a guy in in in Eretz Yisrael and he says, I'm only selling you this on condition that whenever you move you take it with you. But you put another one up in in its place. I want I don't want this left behind for anybody else. Good sale. Is that private person or a sofer? It was a sofer, but it was to talk about it. So, what does he care, what's his business what you do with it? He could pay more. Said it was special mezuzah, I guess, or he wrote it special for me, I don't know. He got attachment. He's attached to it, like his father. So you can, if you move out, can you take them off? That's a good question. Because if you don't take them off, he He said it was, pashut, definitely yes. Yes, you could, but you have to put on a different one. Yeah. So he's together with him. Okay, so the mitzvah, shall we say, of wearing tzitzit is Based on a four-cornered garment that we have a It's it's it's not You have to if you wear a four-cornered garment, and is is is it the same today as it was then, as when I don't think they've ever changed. I mean to say that in in in the מנהג or the in in the actualizing of the I know I know what he's saying. I'm just kidding around. Okay. The mitzvah of of tzitzit is not like the mitzvah of of tefillin, let's say. Tefillin, you have to put on tefillin. No no no two ways about it. There's no such thing you have to put on tzitzit. If you have a garment with four corners, you should put on tzitzit. If you don't have a garment with four corners, no tzitzit. Nevertheless, the Gemara says, and the Rambam makes it very clear that even though this is a mitzvah that you don't have to do, it's only if a circumstance comes up you have to, nevertheless it says, if a person doesn't do it, the Eibishter gets angry at him. So that's the Rambam, but before the Rambam? No, it's from the Gemara. From the Gemara. Gemara says that if a person doesn't wear a tallit katan, and he doesn't do an aveirah because he didn't put on But the Eibishter, whatever, doesn't whatever, so the Eibishter, when He's angry at you anyway, בעידן דריתחא, will punish you for that too. They were talking about the death of children, for something Here, no. Here, it means he wore four corners without tzitzit. Ah. That's, ah. Here you're עובר on an aveirah, ודאי. How many, two four-cornered garments you wear? Each one, each one. Each one needs. Two pair of tzitzit, you mean? So what's up with him? As long as Scheinberger who has 18, now even knows, 40 years ago I heard he wore 18 pair, now I think he's wearing 30, 35. Oh. He passed away, no? He just passed away. 100 and something. Oh, he ended up with a hundred? Yeah. He put on about 25 like tallit katan, tallit gadol. No, I remembered him, 40, maybe 50 years ago, he spoke, he wore 18 pairs. Yeah. Oh, and by now it came to 100. 20 years ago he wore 40. Was a whole four player. Okay. Who wore who wore 18? Huh? Who wore 18 pair? Swom? No, I'm saying, HaGaon Rav Scheinberger. Yotzei to every shitah. Chazal says that every day there's like a moment when Hashem has an anger, so that So, why you wear tzitzit all the time, so that it's during that during that time when Hashem is angry, to protect him. I never heard that. Bilam alone knew when it was, to protect him. Bilam alone knew when it was. I never heard that. I never... Ask, ask, he's wearing all this to make sure that he is yotzei with all of this, it means that all the 17, the other than that one, were wrong. No, you're not chayav. Oh, not You're not chayav, so big deal, yeah, not pasul, I mean. No, Rabbi, I was in Yerushalayim. Somebody took me took me to the house of a, I mean shul of a mekubal. It was Maariv. Choshech, 9:00, 10:00. Start putting tefillin, four or five of them. Take one, put on. Take one, put on. I'll tell you, I saw the Rivnitzer Rebbe here in Miami. I once went, he stayed one year, he stayed right next to the mikveh actually, for the first week there, he had his, yeah, so I went I had to say some, whatever, so I came there after seder chassidus in yeshiva, it was after 9:00. It was the middle of winter. Shekiyah here probably then was 5:15 or something like that. 9:00, 9:00 came, he came out from his room to daven for the עמוד מנחה with tallit u'tefillin, 9:00 with tallit u'tefillin, and this was about 4 hours after the shekiyah. Yeah. Now what's the halacha, should not be? I don't know, I really don't know. They don't have time. It's mekubalim, they don't have time. High enough, you can the sun hasn't set yet. That was Shacharit? How many times How many times you daven Mincha, so you've done that after shekiyah? Hours after. Not tallit u'tefillin. I'm saying the chidush, mainly the chidush, cuz a lot of them, you can, not that late, but the tallit u'tefillin. I heard the Rivnitzer's driver wanted to know why people went out of the house, tefillin, Kriat Shema, at 12:00 at night. No, once a different while, someone called me, they had a they put up a pay phone there, or they had a phone, whatever, called me from the Rivnitzer Rebbe's house. So I asked him 12:00 at night Motzaei Shabbat, I said, \"Where are they holding?\" \"By hagbahah of Mincha.\" That's when it was over by... Now I remember where it was, it was... Whatever. Okay, זאגט די גמרא ווייטער, אמר ריש לקיש. Still driving the wagon. Huh? Still driving the wagon. I heard they asked Rav' Moshe Feinstein, what did he say about the Rivnitzer? Said he don't know. By a אידישע למדן, it's halacha. You know he doesn't know the halacha. He's a very very holy person. Yeah, he was a holy man. Yeah, he was a great person and... Now they have the option over now. Yeah he told me, I know, the option over he daven. The same thing. I heard he daven Monday, daven Mussaf from Shabbos still. Diesel. Anyway, the the Shalom Belzer said, the Shalom Belzer also davened very late, we're not talking this kind of late, but late. So they asked him, so he said one word: I'm a קבלן, not a שכיר יום. I'm not hired by the day, by the hour. I'm hired by the job. So I'm not finished with my job, so what should I do? If I'm hired by the time, the time's over, but I'm קבלן, not a שכיר יום, he said. And then it says in Yerushalmi, it says: אימתי הוא זמן תפלה? בשעה שהצדיק מתפלל. Okay, when a tzadik davened, that's זמן תפלה, so. זאגט די Gemara ווייטער, אמר ריש לקיש, Reish Lakish says: כל הזהיר בציצית, whoever is careful with ציצית, זוכה, merits, ומשמשין לו שני אלפים ושמונה מאות עבדים. When Mashiach will come, you're going to have 2,800 servants, slaves, for the מצות ציצית. שנאמר, it says: כה אמר ה׳ צבאות, השם said, בימים ההמה, in those days, אשר יחזיקו עשרה אנשים מכל לשונות הגוים, that ten people from all the nations of the nations, of the גוים, יחזיקו בכנף איש יהודי, they're going to hold on into the כנף, into the corner of a Yid's garment, לאמר, to say, נלכה עמכם, they're going to beg to follow the Yidden. So now let's make a cheshbon how it

is. Rashi makes the cheshbon. It means: In the כנף of the garment of the corner which is tzitzit, you'll have ten people from every language, so every every nation. How much is that? That's 700 because there are 70 nations. There are four corners, so how much is four times 700? So it's 2,800. Where are you going to put them to sleep? You need an apartment house. And how are you going to feed them? How are you going to... How are you going to feed them? What if you have 18 pairs? Oh, so that figure, the guy who's wearing 18 pairs, they're going to have 18 times! And if he wears 100 pairs, you have 2 million, 2 million עבדים! What's the What's the final story regarding the the garment being wool or cotton? It's a machloket. Some say that cotton, you're not חייב בציצית, so you're not mekayem the mitzvah. There's an opinion that says it's only wool. Cotton you don't... Not mekayem the mitzvah. Now not everyone holds that, I guess, so some people are mekel, but we are machmir, and we only wear wool. Wool. Even more so the

people who wear nylon. How about Teflon? No, no. Who's the Rishon name? Yeah, it's a Rishon. Rashba or whoever. Is it the Ran? No, it's the Ran. Why would it be the Ran? Ran. The Ran and the Rosh have different שיטות in this ענין. It's the Rambam on cotton. And nylon is even more so. Yes. They they have those nylon nets. Miami. Nylon five. Maybe in Russia it's cold, so they put wool. No, that's not... לא ידע, I don't... It's a tragic mistake. It's synthetic. They're making they make synthetic... Is it hot there? Hot in Miami. Nu. Air condition. Wool must itch also, no? So you wear an undershirt. You're not supposed to wear an undershirt. You wear an undershirt anyway, but it shouldn't... sweat on it. No, it's not the garment you don't. It's the it's the tzitzit, the fringes itself not supposed to touch the skin, I understand. No, that's nothing. First of all, it should not be with sweat. Sweat should not come onto the garment. Cuz the tzitzit anyway is sticking out, the tzitzit... Not by everyone. Who else? Huh? It says another שיטה, שיטה of Rabbi Akiva, so... It still doesn't come on your body. If you put them in your pants, it's it's nothing, it still doesn't come here. Right. Tanya,

we learned a baraita. Rabbi Nechemia, Rabbi Nechemia says, בעוון שנאת חנם מריבה רבה בתוך ביתו, for the aveirah of hatred of other Yidden, arguments go into your house, ואישתו מפלת נפלים, God forbid, the woman miscarries, ובניו ובנותיו של אדם מתים כשהם קטנים, sons and daughters die when they're young. Because of fight? Yeah, but it's all because of שנאת חנם. And shalom bayit. Yeah, no shalom bayit, and all kinds of other tzarot will happen. רבי אלעזר ברבי יהודה אומר, בעוון חלה אין ברכה במכונס, because the aveirah of challah, if you don't keep the mitzvah of challah, then there's no berachah in the things which are gathered, it means in wine and oil, things which are put together, ומארה משתלחת בשערים, and there's a curse in the prices of things, וזורעים זרעים ואחרים אוכלים, and you plant, and other people come and eat what grew. שנאמר, it says in בתוכחה, אף אני אעשה זאת לכם, what will I do to you, והפקדתי עליכם בהלה, I make בהלה, שחפת ואת הקדחת מכלות עיניים ומדיבות נפש, these are all kinds of sicknesses, וזרעתם לריק זרעכם, you will plant for nothing, ואכלוהו אויביכם, because your enemies will take it away. For which aveirah? So he says when the Eibershter says it's because of בהלה, אל תקרי בהלה אלא בחלה, חלה. ואם נותנים, מתברכין, if you give challah, you get a berachah. שנאמר, it says, וראשית עריסותיכם תתנו לכהן, the first of your dough you should give to the כהן, להניח ברכה אל ביתך, to bring a bracha into your house. So we see for this, you get a ברכה.

What does the Kohen do? Huh? What does the Kohen do with the... Challah? He also takes a piece of challah. Where does he give it to? Gives himself. That's no problem, he can eat it. But he has to take it off. Normally when you buy it, you don't need to... Why you don't need to take off challah? Hopefully they take it. Cuz now you take it and throw it in the... Burn it. Burn it.