we're holding here כ\"ה on top. Siman כ\"ה, yeah. All the way on top, yeah. 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- do we want to call it results, it depend- no, yeah. The results are not so nice. Yeah. Result of punishment. Okay. Yeah. No, because one of the things somebody asked the other day, you talk, \"Deserve to die, that for that aveirah, it's not such a big aveirah as מיתה.\" Well, it's a result. Okay, we'll see here. בעוון ניבול פה, for the aveirah of speaking nivul peh, speaking not nice words, צרות רבות וגזירות קשות מתחדשות, a lot of tzarot and a lot of gezeirot 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 and that young people will die. ויתומים ואלמנות צועקים, orphans and widows will cry, scream to the Eibershter, ואינם נענים, and won't be answered. שנאמר, it says, על כן על בחוריו לא ישמח השם, Hashem will not be happy with the young, ואת יתומיו ואת אלמנותיו לא ירחם, wow, and the יתומים and the אלמנות He will not have pity, כי כלו חנף ומרע וכל פה דובר נבלה. It's all חנופה. חנף, חניפה is is flattering, and וכל פה דובר נבלה, because they're speaking with a wrong bad language. בכל זאת לא שב אפו, and he's still the Eibershter'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? That he means he wants to be merabeh that not stam if a person speaks nivul peh, you get punished or this is the result, but even something more. אמר ר' יוחנן בר אבא, this is what it means: הכל יודעים כלה למה נכנסה לחופה, everyone knows why a כלה 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 אייבערשטער had sealed a decree for good for his 70 years, הופכין עליו לרעה, Hashem could change it for the bad. And what's the chidush here? The chidush here is even if it's something everyone knows. Sometimes we think nivul peh to speak nivul peh, something you shouldn't have spoken, it's something that people don't know, but here, it's not lashon hara even or שקר, but some things nivul peh there is no reason to speak. But here, when you speak about somebody going to the chuppah, everyone in their mind knows anyway what's going to happen, so what's the big deal if some guy said it? And even that, this is how terrible it is. Does this punishment love that, happen to him, or it's a penalty of the whole group? Well, no, so Well, yeah, the youngsters will die. In general, it's a gen- it's a general claim uh clause for uh And if a lot of people do it, yeah, it could affect Klal Yisrael. It doesn't mean only the person who does it. It could be. Excuse me, is someone I don't know one, but if it's various Yeah, yeah, yeah, yeah, this is a lot lot of times, you get What it says if ניתנה רשות למשחית, אינו מבחין בין צדיק לרשע, then it's, you know, 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 can always help. Yeah. Even by the חורבן בית המקדש, the chiddush was there, that the Eibershter said to the Satan, the Gemara says, it's talking later on in Shabbos, that the tzadikim, the good people will not get hurt. And in the end, they did. And this is a חידוש נפלא, because normally we know if the Eibershter gives a decree for something bad, I mentioned about the chiddush the other day, the Eibershter can change His mind. If the Eibershter says something bad will happen, He changes His mind. If the Eibershter says something good will happen, He doesn't change His mind. And here, the Eibershter said that the tzadikim, the good people would not get hurt, and He changed His mind. It's a chiddush. It's the only exception. Good can get better, though. Well, that's called, so לגבי the better, it's not so good, but from good to bad, that the Eibershter doesn't change. The Rambam paskent on שאלות, you kind of feel The Rambam paskent, yes, that's It seems to be The beginning of it on שאלות, the Eibershter won't change if it's good. Right, right, that's a klal. That's the klal. אפודוסוועגן, this is a a יוצא מן הכלל. The יוצא מן הכלל is the חורבן בית המקדש. Why is this other thing by ניבול פה, וכן ב- a gezeirah which the Eibershter took the second thing? Yeah. No. That's That's not a promise that the Eibershter promised. Gezeirah is not a promise. Eibershter pronounced... Zogt di Gemara weiter, אמר רבה בר שילא אמר רב חסדא, רבה בר שילא בשם רב חסדא, כל המנבל פיו, anybody who is gets his mouth if it's, you know, not so good, says not good things, מעמיקין לו גיהנם. We deepen the גיהנם for him. The Eibershter deepens the גיהנם. שנאמר, it says, שוחה עמוקה פי זרות. If you have a deep hole for the mouth that speaks זרות, things which are not so good. רב נחמן בר יצחק אמר, he says, אף שומע ו- anything. Not only the one that speaks, the one that hears. שנאמר, it says, זעום ה' יפול שם, ה' is angry and you'll fall there. And who is that? פי זרות, 'cause what a 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 der Eibershter will punish. אמר רב ששת, רב ששת said, כל המערה את עצמו לעבירה, anybody who empties his 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 תמריק ברע. חבורות פצע, these are wounds, תמריק, will be emptied, ברע, to the bad. ולא עוד אלא שנדונין בהדרוקן. Not only that, the punishment you'll get is הדרוקן.

What kind of punishment is הדרוקן? Yeah, 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 on aveirot. And why is עבירה דווקא with zenut, again like we learned before, because zenut is from inside the stomach, mimela this is the punishment in the stomach. Talking about adultery? Adultery, yeah. Thought the punishment is death. Yeah, no, that's beit din. That beit din will punish. If not der Eibershter, but der Eibershter will do... I mean I know the word adultery usually in English means davka to a married woman, right? Yes, adultery. Actually, but this means any any זנות. So what is זנות in English? Immorality. Immorality, promiscuity. Promiscuity, that's exactly what it means, yeah. זאגט די גמרא ווייטער, תנו רבנן, רבנן 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 aveira, your stomach gets thick. של רעב, if it's because of, you 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, the stomach blows up. של כשפים, and if it's from magic, from black magic, דק, then it's thin. Thin, right? Thick, thin. 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 are they going to say? So, מפיס means who's going to cure me? מפיס, Rashi says 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 aveirot, because that's why they say it's a siman. So when he asked der Eibershter for this, איפסי, he got healed. Yeah, so they shouldn't think it. What is this thick stomach, a thin stomach? I mean, I'm sure it is. You can have a stomach blown up and it's thick, like a thick thing, then you can have blown up and it's like a balloon. But it blows up, and persons from hunger, like he said, these children in Africa, you see these pictures, the stomach is blown up, it's not fat, not fat a lot, it's just air a lot, so it's blown up. So why did it happen to Shmuel Hakatan? We don't know. They wanted to show you that tzadik is... Yeah, that's what I want to see, yeah. More people had. אביי חש ביה, Abaye had, felt it. אמר רבא, Rava said, ידענא ביה בנחמני, I know about about אביי, דמכפן נפשיה, the reason is because he starved his, because he hungers himself, he keeps himself hungry, and therefore it happens. So I know for sure there's no there's nothing to be afraid that it's because of an aveira. רבא חש ביה, Rava also felt it. Okay. פרעגט די Gemara, now why did Rava feel it? If he definitely didn't do aveirot, ela mai, because he was not eating, that's not true either, because רבא הוא דאמר, because Rava said, נפישי כסילי קדרא 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. A pot, you know what you want to say? A קדירה is like a לשון, a לשון of a pot, a לשון of a קדירה, because it pours like a קדירה, it comes out. So, he said what he said, נפישי, רבים הרוגי דקבורים, it makes it 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 making himself hungry. And Rashi says, and we also see that from the fact that he when he criticized, not criticize, he said about Abaye: I know Abaye, he doesn't eat. as if saying that Rosh says, as if it's not the right thing. So l'maaseh Abaye Rava did eat. He wasn't hungry. Rava did not do עבירה. 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 not from holding yourself from going to the bathroom than from being hungry. You get more So m'meila 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 עבירה, so why did he have this הדרוקן? The Gemara answers, \"No. שאני רבא דאנסי ליה רבנן.\" He תקי held himself back, not because he wanted to, because the the the תלמידים used to bother him so much, and used to ask him questions that they push didn't give him a chance to go to the bathroom. M'meila that's what he had, and that's why he got sick. somewhere it says that if you empty yourself out, what does that mean? Go to the bathroom? Yeah. Yeah, yeah, before you go to the Yeah. Why would it be degrading for him to go out in the middle of his lectures? I don't know if it's the middle of his lectures. It could be in the middle or it was when after the lecture, they stopped and they talked to him, I don't know. I don't know. It was It was in the middle of a ענין, you know? Why did they finish the ענין? Zogt di Gemara, תנו רבנן, די רבנן haben gelernt, \"ארבעה סימנים הן,\" there are four סימנים. \"סימן לעבירה הדרוקן,\" a סימן, like we said before, a for an עבירה is this הדרוקן. \"סימן לשנאת חנם,\" a סימן that a person has שנאת חנם, hatred for no reason, is ירקון. Green? Yeah. Green. It means probably you get yellow. You get What's it called? Jaundice, that's the English word for it. \"סימן לגסות הרוח,\" a סימן for a בעל גאוה is עניות, is that you get poor. \"סימן ללשון הרע אסכרה.\"

סימן לשון הרע אסכרה is sickness that comes in the throat. You mean poor in Torah, no? Huh? Poor in Torah. You're poor? In Torah, in the Torah learning. Ah, that's Rashi's Rashi. Rashi said that The Gemara in Kiddushin says, \"In this case, it means poor in Torah.\" Yeah. No, that's what Rashi says. No, when it No, when it says that a סימן for גסות הרוח is עניות, it's not עניות in money, it's עניות in learning. What does that mean? That you forget your learning? Yeah, I guess so. M'hat a farshtapte kop. You can't learn it. You learn, and you don't understand it. תנו רבנן, האבן זיי געלערנט, \"אסכרה בא לעולם על המעשר.\" אסכרה comes to the world, other people get אסכרה if they are not careful with maaser, which means they eat their פירות without taking off maaser, 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 the mouth. אמר Rava, רבא said, ואיתימא רבי יהושע בן לוי, מאי קרא? Where do we see a pasuk that tells us this? It says like, it's like \"והַמֶּלֶךְ יִשְׂמַח בֵּאלֹהִים יִתְהַלֵּל כָּל הַנִּשְׁבָּע בּוֹ כִּי יִסָּכֵר פִּי דוֹבְרֵי שָׁקֶר\". So we see \"יִסָּכֵר פִּי\", יסכר, that's אסכרה. How will אסכרה come? \"דוֹבְרֵי שָׁקֶר\", if you speak a lie. Yeah. \"יסכר\", does that mean they'll be closed? Yeah, it's going to be closed, but it's also from the לשון of אסכרה. So that makes sense, but why maaser? Eating. When you eat, it comes through this comes through the mouth. So maaser is from eating, you're saying? Maaser, you did you didn't take of maaser and you ate the fruit. Yeah, you ate the fruit before taking of maaser. זאגט די Gemara, איבעיא להו, there was a question asked,

רבי אלעזר בר רבי רבי אלעזר ברבי יוסי על לשון הרע קאמר, when Rabbi Elazar bar Rabbi Yosi said, you see, the first opinion was maaser because he eats without maaser. Rabbi Elazar bar Rabbi Yosi said, \"lashon hara.\" What did he mean? Did he mean lashon hara, only in other words, he's arguing and he's saying, \"You're saying it's because of maaser, and I'm telling you it's not because of maaser. It's because of lashon hara. אִידִלְמָא אף על לשון הרע נמי קאמר.\" Or maybe what he meant was, also lashon hara. He agreed, \"You said maaser, and I'm telling you, right, maaser, but also lashon hara.\" We don't know which one. Ta shema, so the Gemara will answer you. Does that mean intentionally or unintentionally? Oh, intentionally. Yeah, it had to be intentionally. Ta shema, come and hear, I'll ask you a ra'aya. We know, \"כשנכנסו רבותינו לכרם ביבנה,\" once it happened when the chachamim came in to the כרם ביבנה. In Yavneh they had a yeshiva and it was sitting like a כרם. They were set up like a vineyard. That's why they called the vineyard a seating block, שורות. היו שם רבי יהודה, and רבי אלעזר ברבי יוסי, and רבי שמעון. Were these three? Take the line. ונשאלה שאלה זו בפניהם. And this question was asked in front of them. Which question? \"מכה זו מפני מה מתחלת בבני מעיים וגומרת בפה?\" Why is that this sickness, the אסכרה, what is the reason for this sickness? Who gets it? It's a kind of sickness that starts in the stomach, but ends up on the mouth, in the throat. So what is the reason for it? That's what they ask. This question that we spoke speaking about.

נענה רבי יהודה ברבי אלעאי ראש המדברים בכל מקום. So, Rabbi Yehuda bar Rabbi Elai who was called, he had a title, ראש המדברים בכל מקום, he was the one that was the top talker all over. Over Rav Shimon, over the Rashbi? Yeah, yeah, the Gemara tells the story why, you know, Romans. The Gemara here, the famous story of Rashbi comes here because of this beraita. So he was called the ראש המדברים בכל מקום, he was the first guy. And he said, אף על פי שכוליות יועצות, even though your your the kidneys give you the eitza, the לב 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? Huh? No, no, kidneys, the kidneys. Yeah, yeah. How do things start in the kidneys? No, יועצות, no, I don't know. It's always a famous question, it says in Chassidus, it says in Gemara that the kidneys give you eitza. How does the kidneys give advice? It's not clear. I mean there's different the Rebbe tried to explain it a little bit, it's not so pashut. Anyway, so even though it says the כליות give you the eitza, the heart... 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, 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 Yehuda bar Elai said.

נענה רבי אלעזר ברבי יוסי ואמר, 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 treif things.\" Okay, the Gemara, דברים טמאים? We're talking about frei people eat treif 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 Yehuda... Rabbi Elazar bar Rabbi Yosi holds because of maaser. Okay. נענה רבי שמעון ואמר, רבי שמעון got up and he says, בעוון ביטול תורה, because of not learning Torah. אמר לי, 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's an עבירה of ביטול תורה.\" So he answered, \"הואיל ומבטלות בעליהן, okay, these are women who disturb their husbands from learning.\" עובדי כוכבים יוכיחו, the goyim, some goyim get it. They don't have ביטול תורה. So he answered, שמבטלין את ישראל, they ruin the, they disturb the Yidden from learning. תינוקות יוכיחו, you have little children, and they don't have to learn Torah. So he answered, הואיל ומבטלין אביהן, they disturb their parents. Fine. Then he says, תינוקות של בית רבן יוכיחו, you see that children that go to school, and they also, they're learning Torah and they're not disturbing, why do they get it? He says, \"That's for a different reason. התם כדרבי גוריון, there like Rabbi Gurion said. דאמר רבי גוריון, ואיתימא רבי יוסף ברבי שמעיה, בזמן שהצדיקים בדור, צדיקים נתפסים על הדור. However, when the צדיק when צדיקים are in the דור, צדיקים die as a forgiveness, they're grabbed on. The Eibishter takes them away because of the to forgive for the generation. אבל אין צדיקים בדור, there are no צדיקים there, תינוקות של בית רבן נתפסים על הדור, so then the children. So that's the reason why the children die, but that's we...\" ל״ו, ל״ו צדיקים... נסתרים. They're נסתרים, nevertheless. He's not talking about נסתרים. What he said is, it's like a fire if you go and get this question, but דברים טמאים... Okay, he asked דברים טמאים, so he said, can't be... No, that's what a lot of people are not careful... So that's not eating maaser, without maaser. That's not that, 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 maaser. But they did, they were careful with kashrus. They were not careful with טומאה וטהרה, and they were not careful with... Also, but they were... Terumah yeah, but not maaser, right. Why is it considered treif? It's not considered treif. But that's what he said originally. No, first he said the word treif, he said, \"No, I didn't mean treif. I meant forbidden things, but for not for treif.\" So is it implying that school children are like tzadikim? Yeah, yeah, yeah, yeah, yeah, yeah. אמר רבי יצחק ברבי זעירא, ואיתימא רבי שמעון בן נזירא, מאי קרא? Where do we see this in a pasuk? So he says, אם לא תדעי לך היפה בנשים צאי לך בעקבי הצאן, ואמרינן, גדיים המשכונים על הרעים. What he means here is there's a pasuk, if you don't have people who keep the mitzvot, go look, in other words, if you have no zechut for something that happens, go look towards the עקבי הצאן, for the feet of the sheep, of the kids, the the

youngsters. So what do we see from here? That the youngsters, their zechut is helps the Yidden, and mimela, if there's no tzadikim, the youngsters, the kids are in their place. But the meat... Huh? Because they have no aveirot, so... Right, right, right, they're like tzadikim. Yeah, yeah, yeah, yeah. What are we taught on the guarantors? Uh... By מתן תורה. In the meantime, it's interesting, but we're trying to bring proof from here is, when we What did Rabbi Elazar berabbi Yosi say? Because they don't they don't take off maaser. But before we quoted Rabbi Elazar berabbi Yosi says because of לשון הרע. And we have a question, what did he mean, only לשון הרע, or also maaser? Now we have an answer because here before he said לשון הרע, here he says maaser. שמע מינה אף על לשון הרע נמי נאמר, שמע מינה. That shows that what he meant, he didn't mean only לשון הרע, because then this would be a contradiction, because here it says it's because of maaser. That he says both. Yeah. Now comes the story of Rashbi with the cave and the whole thing. And you're all invited back. Yeah.