we're holding here כ\"ה on top, this כ\"ה ע\"א, all the way on top, okay. We're still talking here in this Gemara unfortunately about all those things that terrible things aveirot that people do that that might cause different, different punishments. Different punish the results call it results, it depends on it. Yeah. The results are not so nice. Yeah. Result or punishment? All right. Yeah. No, cuz one of the things somebody asked by the you talk about he deserved to die that for that aveirah, it's not such a big aveirah as מיתה. But it's a result. Okay, we'll see here. בעוון ניבול פה for the aveirah of speaking ניבול פה speaking not nice words צרות רבות וגזירות קשות מתחדשות, a lot of צרות and a lot of גזירות become renewed ובחורי שונאי ישראל מתים and young Jews, but the Gemara doesn't want to say בחורי ישראל so we say בחורי שונאי ישראל, but it means בחורי ישראל that means that young people who die. ויתומים ואלמנות צועקים orphans and widows who cry scream to the אייבישטער, ואינם נענים and they're not answered. שנאמר, it says, על כן על בחוריו לא ישמח ה' Hashem will not be happy with the young ואת יתומיו ואת אלמנותיו לא ירחם, wow, and the יתומים and the אלמנות השם will not have pity, כי כולו חנף ומרע וכל פה דובר נבלה. It's all חנופה חניפה is is flattering and and כל פה דובר נבלה cuz they're speaking the wrong bad language. ובכל זאת לא שב אפו and even still the אייבישטער's anger is not taken away even though he will do all this ועוד ידו נטויה, and that's because you have still some other things in mind. פרעגט די גמרא, מאי ועוד ידו נטויה?

What else is there that he's speaking about? What does he mean? He wants to be מרבה that not stam if a person speaks ניבול פה you get punished or this is the result, but even something more. אמר רב חנן בר רבא, this is what it means, הכל יודעים כלה למה נכנסה לחופה, everyone knows why a kallah gets married, אלא כל המנבל פיו, anybody who speaks about it and speaks outright, אפילו נחתם עליו גזר דין של שבעים שנה לטובה, even if the אייבישטער had sealed a decree for good for seventy years, הופכים עליו לרעה, השם could change it for the bad. And what's the chiddush here? The chiddush here is even if it's something everyone knows. Sometimes we think ניבול פה to speak ניבול פה is something you shouldn't have spoken. It's something that people don't know, but here it's not like with לשון הרע even or שקר, but some things nivul peh there's no reason to. But here when you speak about somebody going to the chupah, everyone in their mind knows anyway what's going to happen. So what's a big deal if so a guy said it. And even that, this is how terrible it is. But the punishment was not that it happened to him, it was it happened to everybody, to kulanu. Well, yes, the youngsters who died. in general. It's a It's a general uh call for uh And if a lot of people do it, it could affect Klal Yisrael. It doesn't mean only the person who done it. I know one, but if a person Yeah, yeah, yeah, yeah, there's a lot of times it uh It says if um נתן רשות למשחית אינו מבחין בין צדיק לרשע, then innocent people get hurt. Does he have an etzah if he does teshuvah? Teshuvah is always good. אין לך דבר העומד בפני תשובה. Teshuvah is always good. Teshuvah could always help. Yeah. Even by the חורבן בית המקדש the chiddush was there that the Aibishter said to the Satan the Gemara says like in later on in Shabbos that the tzadikim, the good people will not get hurt. In the end was they did. And this is a chiddush gadol, because normally we know if the Aibishter gives a decree for something bad, he I mentioned it by the kiddush the other day, the Aibishter could change his mind. If the Aibishter says something bad will happen, he could change his mind. If the Aibishter says something good will happen, he doesn't change his mind. And

here the Aibishter said that the tzadikim, the good people will not get hurt, and then he changed his mind. That's The only exception. Good can get better. Well, that's called. So לגבי the better, it's not so good, but from good to bad that the Aibishter doesn't change. The Rambam paskent on she'elot, kind of deep. The Rambam paskent Yeah, that's she'elot, that the Aibishter won't change if it's good, if Right, right, that's a klal. That's the klal. A funeral aspect, this is a a yotzei min haklal. The yotzei min haklal is the חורבן בית המקדש. And why is this everything by nivul peh? You have gezeirah by the Aibishter's tooth, the second thing? Yeah. No. That's, that's not a promise that the Aibishter promised. Here it's going, it's a promise, the Aibishter for an aveirah. זאגט די גמרא ווייטער, אמר רבה בר שילא אמר רב חסדא, רבה בר שילא מברב חסדא: כל המנבל פיו, anybody who is gets his mouth if it's uh you know not so good, says not good things, מעמיקים לו גיהנם, we deepen the Gehinnom for him, the Eibishter deepens the Gehinnom. שנאמר, it says, שוחה עמוקה פי זרות, and they have a deep hole for the mouth that speaks zarus, things which are not so good. רב נחמן בר יצחק אמר: אף שומע ו says, not only the one that speaks, the one that hears. שנאמר, it says זעום ה' יפול שם. Hashem is angry, and you'll fall there. And who is that? פי זרות. Because what the taytsh is, פי, the mouth. Even though you didn't say anything, but your mouth didn't say anything. You should have made a protest when you heard someone say, and you didn't protest and you heard it, you kept your mouth shut, already the Eibershter will punish. אמר רב ששת, רב ששת

said, כל הממרק את עצמו לעבירה, anybody who empties himself out to do an aveirah, which means goes to do an aveirah, usually aveirah, the general word aveirah in Gemara means zenut. That's what it means, adultery. But that חבורות, פצעים יוצאין בו, you'll get all kinds of blisters and things like that, wounds. שנאמר, it says חבורות פצע תמרוק ברע. חבורות פצע, these are wounds, תמרוק, they will be emptied ברע through the bad. ולא עוד אלא שנידון בהדרוקן. Not only that, the punishment you'll get is הדרוקן. What kind of punishment is הדרוקן? Yeah, it's a punishment that starts off in the stomach. In the stomach. שנאמר, it says ומכות חדרי בטן. You'll have a makah, right there it says for aveirot you'll have a makah inside the stomach. אמר רב נחמן בר יצחק, רב נחמן בר יצחק said, סימן לעבירה הדרוקן. If you see somebody have הדרוקן, it's a siman that this guy is in aveirot. And why is עבירה דוקא with zenut? Again, like we learned before, because zenut is from inside the stomach, mimela this is the punishment inside the stomach. Adultery, yeah. Yeah, no, that's בית דין. That בית דין will punish. If the Eibershter, what the Eibershter will do... I mean, I know the word adultery in standard English means davka with a married woman, right? Actually, but this means any, any זנות. What does זנות in English? Immorality. Promiscuity, that's exactly what it means, yeah. Zogt di Gemara weiter, תנו רבנן, the Rabbanan have learned, ג' מיני הדרוקן הן.

There are three kinds of this הדרוקן, of this sickness of the stomach. של עבירה עבה. If it's because of an aveirah, your stomach gets thick. של רעב תפוח. If it's because of, you pashut, it could happen because you didn't eat, you're hungry, תפוח, it gets blown up. I guess it's different. Thick is thick, and this is blown up, it's like a balloon. Huh? Yeah, yeah, the stomach blows up. של כשפים, and if it's from magic, from black magic, דק, and it's thin. Thin, it gets twisted. שמואל הקטן חש ביה. Shmuel HaKatan had הדרוקן, and it was thick. אמר, he said, רבונו של עולם, מי מפיס? In other words, people will look at me, and know what they're going to say. So מפיס means who's going to cure me? מפיס more so who's going to open it up? Who's going to change it? Who's going to do something to fix it, to heal me, that people shouldn't say that I did an aveirah, because that's what he said, it's a siman. So when he asked the Eibershter for this, איפסי, he got healed. Yeah, so there's different things. What does it mean a thick stomach, a thin stomach? I mean, I'm sure it is. You could have a stomach blown up and it's thick, like a thick thing. Then you can blown up and it's like a balloon. But it blows up, and persons from hunger, like you said, these children in Africa, if you see these pictures, the stomach is blown up. It's not fat, not fat a lot, it's just air a lot, it's blown up. So why did it happen to Shmuel HaKatan, we don't know. Yeah, that's one of them, yeah. More people had. אביי חש ביה. Abaye had felt it. אמר רבא, רבא said, ידענא ביה בנחמני, I know about about אביי, דמכפן נפשיה. The reason is because he starves his גוף, because he hungers himself, he keeps himself hungry, and therefore it happened. So I know for sure there's nothing to be afraid that it's because of an aveirah. רבא חש ביה. Rava also felt it. Okay. Freget di Gemara, now why did Rava feel it? If he definitely didn't do an aveirah. אלא מאי, because he was not eating? That's not true either, because רבא הוא דאמר, because Rava said, נפישי חלילי קדרה מנפיחי כפנא, that there are more people who are die from הדרוקן because of hunger than those that die from are blown up from hunger. קדרה is a lashon like a pot. It's a lashon of a kedeirah. Because it it pours like a kedeirah when it comes out. So he said, look what he says: נפישי רבים הרוגי דקבר... No. Okay, more people die from sickness inside the stomach than they die from hunger. In other words, Rava was not for it of dying from hunger of of making himself hungry. And Rashi says and we also see that from the fact that he's, when he criticized, not criticized, he said about Abaye, I know Abaye, he doesn't eat! as if saying that Rashi says as if it's not the right thing. So לפי זה, Abaye, Rava did eat. He wasn't hungry. Rava did not do aveirah, so why did that happen to him? And there's another case. There's a possibility of holding yourself in from going to the bathroom, which Rava said you shouldn't do that either. Rava said that you die faster from going not from holding yourself in from going to the bathroom than from being hungry. You get more So mimela he could have said that too. So he definitely ate because he criticized Abaye, he definitely didn't hold himself back in, he definitely didn't do aveirah, so why did he have this hadrokon? Gemara answers, \"No, שאני רבא דאינסי ליה רבנן בבי דינא על כורחיה.\" He takeh held himself back, not because he wanted to, because the talmidim used to bother him so much, they used to ask him questions that they pashut didn't give him a chance to go to the bathroom. Umimela that's what he had and that's what he got sick. By the way, where it says that if you empty yourself out, what does that mean? Go to the bathroom? Yeah, yeah, before he goes to, yeah. Why would it be degrading for him to go in the middle of his lectures? I don't know if it's the middle of his lecture, could be the middle or it was after the lecture he's trapped and they talk to him, I don't know, I don't know. It was It was the middle of an inyan, you know, wanted to finish the inyan. זאגט די Gemara

תנו רבנן, האבן די רבנן געלערנט: ארבעה סימנים הן, there are four simanim. סימן לעבירה הדרוקן. I'm going, I'm going. A siman like we said before for aveirah is this hadrokon. סימן לשנאת חנם, a siman that a person has שנאת חנם, hatred for no reason, is yarkon. Green. Yeah, green, that means probably you get yellow, you get, what's it called, jaundice, that's word for word. סימן לגסות הרוח, a siman for a בעל גאוה, is aniyut, is if you get poor. סימן ללשון הרע אסכרא, סימן ללשון אסכרא is a sickness comes in the throat. You're poor in Torah, no? Huh? Poor in Torah. You poor? In Torah, in your Torah learning. Rashi says Rashi. Rashi says, the Gemara in Kiddushin says in this case it means poor in Torah, yeah. Oh, Rashi says. No, when it's no, when it says that a siman for גסות הרוח is עניות, it's not עניות in money, it's עניות in learning. What does that mean? Do you forget your learning? Yeah, I guess so. A farshtepte kop. M'krigt nisht kein lernen, you learn and you don't understand it. תנו רבנן, האבן די רבנן געלערנט: אסכרא באה לעולם על המעשר. אסכרא comes to the world, so people get אסכרא if they're not careful with מעשר, which means they eat their פירות without taking off מעשר, eating טבל. Who says this? Let's see the name here, it's, no, this is the first opinion. רבי אלעזר ברבי יוסי אומר על לשון הרע. Rabbi Elazar says for lashon hara, which also makes sense like we said before, for mouth mouth. אמר רבא ואיתימא רבי יהושע בן לוי מאי קרא? Where do we see a pasuk that tells us this? Says like pasuk like this: והמלך ישמח באלקים יתהלל כל הנשבע בו כי יסכר פי דוברי שקר. So we see יסכר פי, יסכר is אסכרא. How will the אסכרא come? דוברי שקר, if you speak a lie, yeah? יסכר means that it's closed. Yeah, it's talking about closed, but it's also from the lashon of אסכרא. So that makes sense, but why מעשר? Eating. When you eat, it comes to this, comes to the mouth. מעשר is through eating, you're saying? מעשר, he did, you didn't take off מעשר and you ate the fruit, yeah, you ate the fruit before taking off מעשר. זאגט די Gemara: איבעיא להו, there was a question asked: רבי אלעזר ברבי יוסי על לשון הרע קאמר? When Rabbi Elazar bar Rabbi Yosi said, see, the first opinion was מעשר because he eats without מעשר. Rabbi Elazar bar Rabbi Yosi said lashon hara. What did he mean? Did he mean לשון הרע only? In other words, he's arguing and he says, \"You're saying it's because of maaser, I'm not telling you it's not because of maaser, because of לשון הרע.\" או דילמא אף על לשון הרע נמי קאמר, or maybe what he meant was also לשון הרע. He agreed, you said maaser, and I'm telling you right, maaser, but also לשון הרע. We don't know which one. תא שמע, so the Gemara will answer you. Does that mean intentionally or unintentionally you forget to maaser? Oh, intentionally, yeah, it has to be, yeah, it has to be intentionally. תא שמע, come and hear, I'll ask, get, that we know כשנכנסו רבותינו לכרם ביבנה, once it happened when the chachamim came into the כרם ביבנה. In Yavneh they had the yeshiva and it was sitting like a kerem, they were set up like a vineyard, that's why they called it vineyard, seats in line, shurot. היו שם רבי יהודה and רבי אלעזר ברבי יוסי and רבי שמעון, were these three. ונשאלה שאלה זו בפניהם, and this question was asked in front of them. What question? מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה? Why is that this sickness, the askara, what is the reason for this sickness? Who gets it? It's a kind of sickness that starts in the stomach but ends up in the mouth, in the throat. So what is the reason for it? That's what they asked, this question that we're speaking about. נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום, so רבי יהודה ברבי אלעאי who was called, he had a title ראש המדברים בכל מקום, he was the one that was the top first talker all over. Over רב שמעון, over the רשב״י? Yeah, yeah, the Gemara tells the story why, you know. The Romans, the Gemara here is the famous story of רשב״י comes here because of this beraita. So he was called ראש המדברים בכל מקום, he was the first guy. ואמר, he said: אף על פי שכוליות יועצות, even though your your the the kidneys give you the עצה, ולב מבין, and the heart understands, ולשון מחתך, and the tongue cuts the words, פה גומר, the mouth finishes. When it says kidneys, that means stomach? הא? No, no, kidneys, the kidneys, yeah, yeah. How do kidneys talk to each other? No, yoatzot, no, I don't know. It's always a famous question, it says in Chassidut, it says in Gemara that the kidneys give you etzah, how does the kidneys give the etzah? It's not clear. I mean, there is different the רבי tried to explain it a little bit, it's not so pashut. Anyway, so even though it says the כוליות give you the eitzah, and the, but the the mouth is the one that finishes. When you speak lashon hara, the bottom line is all starts off with this, the heart with this, and but the bottom line is your mouth. So, in other words, his answer was why do we does a person get this sickness? For lashon hara. And that's what the sickness is: it starts in the stomach, goes to the throat, to the mouth. Same thing with lashon hara, starts there, but it comes to the mouth. This is what Rabbi Yehudah bar Rabbi Ilai said. נענה רבי אלעזר ברבי יוסי ואמר, so Rabbi Elazar bar Rabbi Yosi got up and he answered and he said: no, מפני שאוכלים בה דברים טמאים, because they eat with their mouth treifah things. Okay, the Gemara: דברים טמאים? We are talking about fraye people eat treifah things, salka da'atach? אלא שאוכלים בה דברים שאינם מתוקנים. No, because they eat things which were not taken off maaser. That's what it means. So we see that Rabbi Yehudah Rabbi Elazar bar Rabbi Yosi holds because of maaser. Okay. נענה רבי שמעון ואמר, Rabbi Shimon got up and he says: בעוון ביטול תורה, because of not learning Torah. אמרו לו, he said: how could you say that, that the reason is because you don't learn Torah? נשים יוכיחו! Women also get it, and they're not מחויב to learn Torah! So you can't say that there is an עבירה of ביטול תורה! So he answered: שמבטלות בעליהן, okay, these are women who disturb their husbands from learning. עכו״ם יוכיחו! The goyim, some goyim get it. They don't have ביטול תורה! So he answers: שמבטלין את ישראל, they ruin if an yid, they don't they disturb the Yidden from learning. תינוקות יוכיחו! You have little children, and they don't have to learn Torah! So he answers: שמבטלין את אביהן, they disturb their parents. Fine, then he says: תינוקות של בית רבן יוכיחו! You see the children that go to school, and they also and they are learning Torah, and they're not disturbing, why do they get it? He says, that's a different reason. התם כדרב גוריון, there is like Rav Gurion said. דאמר רב גוריון, ואיתימא רב יוסף בריה דרבי שמעיה: בזמן שהצדיקים בדור, צדיקים נתפסים על הדור. אבל אין הדור, when the צדיק אבל הדור, when צדיקים are in the דור, the צדיקים die as a forgiveness, they are grabbed onto, the Aibershter takes them away because of the to forgive for the generation. אבל אין צדיקים בדור, if there are no צדיקים there, תינוקות של בית רבן נתפסים על הדור, so then the children. So that's the reason why the children dies for that week. Okay. Big question: ל״ו, ל״ו צדיקים? נסתרים. נסתרים, but nevertheless. And they're not talking about נסתרים. What he said as far as freye people, can you explain what דברים טמאים? Okay, they ask, דברים טמאים, so it can be No, that's what, a lot of people are not careful. So that's not eating מעשר, without מעשר, that that's not people were not careful. We know the עמי הארץ, that they made the idea of דמאי, why you have to take off from דמאי, is because they didn't take off מעשר. But they did, they were careful with כשרות. They were not careful with טומאה וטהרה, and they were not careful with Also, תרומה they were. תרומה, yeah, but not מעשר, right. Why is it considered טרפה? Costs more money. Not considered טרפה, but the פסוק says you eat No, first he said the word טרפה, then he said, \"No, I didn't mean טרפה, I meant forbidden things, but for, not for טרפה.\" So, it is implying that schoolchildren are like צדיקים? Yeah, yeah, yeah, yeah, yeah, yeah, okay. אמר רבי יצחק ברבי זעירא, ואמרי לה אמר רבי שמעון בן נזירא: מאי קרא? Where do we see this in a פסוק? So he says: אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן. ואמרינן, we say, גדיים הממושכנים על הרועים. What he means here is there's a פסוק: if you don't have people who keep the מצות, go look, in other words, if you have no זכות for something that happens, go look towards the עקבי הצאן, for the feet of the sheep, of the the youngsters. So what do we see from here? That the youngsters, their זכות is helps the Yidden, umimeila, if there's no צדיקים, the youngsters, the kids are in their place. What it means, הא? Because they have no עבירות also, right? Right, right, right, they're like tzadikim, yeah, yeah, yeah. What about the guarantors? במתן תורה. In the meantime, it's interesting, but we're trying to bring out here is, what does Rabbi Elazar berabbi Yosi say? Because they don't they don't take off maaser. But

before, we quoted that Rabbi Elazar berabbi Yosi says it's because of lashon hara. And we had a question: what does he mean, only lashon hara or also maaser? Now we have an answer, because here, before he said lashon hara, here he says maaser. שמע מינה, אף על לשון הרע נמי קאמר, שמע מינה. It shows that what he meant, he didn't mean only lashon hara, because then there would be a contradiction, because here it says because of maaser. מה איכא? He says both. Yeah. Yeah. Now comes the story of Rashbi, Rabbi Shimon bar Yochai, with the cave, the whole thing. You're all invited back. Yeah.