ופקדתי בשבט פשעם ובנגעים עונם, I will remember with a whip their aveirah, and with nega'im, with with with smiting, with hurting of with their aveirah. So we see that the inyan of suffering, yisurim, comes from aveirot. זאגט די Gemara, מיתיבי, I'll ask you a kashya. It says in a ברייתא, אמרו מלאכי השרת לפני הקדוש ברוך הוא, the malachim said to the Eibershter, רבונו של עולם, Hashem, מפני מה קנסת מיתה על אדם הראשון? Why did you bring mitah on אדם הראשון? Why did you make אדם הראשון die? אמר להם, so he answered the מלאכים, מצוה קלה צויתיו, I commanded them a I commanded him צויתיו, I commanded him a small mitzvah, easy mitzvah, not to eat from the tree, ועבר עליה, he was over. U-mimeila, for that he deserves to die. אמרו ליה, so the malachim said to him, if the reason is because of the עבירה, הרי משה ואהרן שקיימו כל התורה כולה מתו? Moshe and Aharon, they kept the whole Torah and they still died. And you're telling me that it's because of aveirah? אמר להם, so the Eibershter answered, there is a פסוק, מקרה אחד לצדיק ולרשע לטוב etc. Same The Eibershter made mitah, you can't make differences already, so now even if a tzadik, somebody that doesn't have an aveirah, still goes like that. So we see from here clearly that this this this beraita holds that a person could die without aveirot. This is this is the Gemara. This is the sugya that we're touching. Why doesn't it just say that why just אדם אדם should get punished, not anybody else? He sinned, he was the only one who did it. Adam is the father of all and whatever happened to him happens to everybody. Anyway, so the we see from this beraita that it makes it clear that Moshe Rabbeinu and Aharon did not sin and they still died, which is different than what we know from Chumash, it seems like. So the Gemara answers that הוא דאמר כי האי תנא. The one that says that you don't die unless you have a sin goes according to another tanna. דתניא, it says in a ברייתא, רבי שמעון בן אלעזר אומר, רבי שמעון says, אף משה ואהרן בחטאם מתו, משה and Aharon also died with their chet. שנאמר, it says, יען לא האמנתם בי, because the Eibershter says, \"Because you didn't believe in me, because you didn't do what I asked you,\" is משמע הא האמנתם בי, you would listen to me, עדיין לא הגיע זמנכם ליפטר מן העולם, the time hasn't come for you to die. In other words, like this, lichorah, what's the machloket here? It's a clear pasuk this. Who who argues on this? The she'eilah is like this really. When they Moshe and Aharon hit the rock, so Hashem said, \"Because of that, you're not going into ארץ ישראל.\" So according to one opinion, that's it, that took care of the aveirah. Now there is no more aveirah. Why did they die? So then they died because that's what the Eibershter made on Adam Harishon and everyone has the same. And this opinion holds, this tanna holds no, that for not hitting the for not speaking to the rock and hitting the rock, this was the reason they died, if not that, they wouldn't have died. So the machloket is this, whether they died because of the sin, or the sin was taken away because of a different punishment. I thought that was it would be also tomorrow because there is famous צדיקים, Binyamin and Yishai and they never did any sin. Yeah, you're you or you have ruach hakodesh or you learned the Gemara already, so the Gemara says right away. Now the Gemara asks that kashya. So that was only Moshe and not not Aharon? Aharon had another whether, the chet with the egel? Yeah. Yeah, but see it doesn't say... You see the pasuk says clearly to him only because of because of the the rock. Maybe because he got forgiven? Got forgiven and his two children died so he was already punished, uh. זאגט די גמרא, מיתיבי, I'll ask you a kashya, it

says in another ברייתא, ארבעה מתו בעטיו של נחש, there are four people in history who Yes, that's what it says. Or you have ruach hakodesh or you're a בקי בש״ס. Yeah, yeah, that four people died just because of the nachash, just because of the snake, just because of Adam Harishon sinning, and because of that all the all the people died, but not because they had any aveirah of their own. Who are the four? אלו הן: Binyamin ben Yaakov, בנימין the son of Yaakov, Amram avi Moshe, Amram Moshe's father, Yishai avi David, Yishai the father of David, and Kileav ben David, Kileav the son of David. וכולהו גמרא, all of them, how do we know about them? What, does it say someplace that they were such great tzadikim that they had nothing? We have it bekabalah, it's tradition, passed down. Levar miYishai avi David, except that Yishai, the father of David, by him דמפרש ביה קרא, there is a pasuk that says clearly that's how he was. Where is the pasuk? You see this is a פסוק like this: ואת עמשא שם אבשלום תחת יואב על הצבא. Amasa put Avshalom instead of Yoav on the tzava. ועמשא, who was Amasa? בן איש ושמו יתרא הישראלי, his name is יתרא הישראלי, אשר בא אל אביגיל, who was the husband who lived with Avigail, and she was בת נחש, she was the son the daughter of נחש, אחות צרויה, she was the sister of צרויה, אם יואב, the mother of Yoav. That's the But the question is וכי בת נחש הות? Was Avigail the daughter of a person called Nachash? הלא בת ישי הות, she was a daughter of ישי, דכתיב, it says ואחיותיהם, it speaks about the brothers of David, and it says who were their sisters? צרויה ואביגיל. Avigail. Not of David, that's the his father, the Yishai, yeah, Yishai. So what does it mean that she was a daughter of נחש? אלא בת מי שמת בעטיו של נחש. She's a daughter of somebody that his whole problem why he died was because of the Nachash. That's why she's called בת נחש. So in the meantime, what do we see here? Is it pshat or not? Huh? Pshat, yeah. Yeah, must be peshat. No, she was a daughter. She was a daughter of Yishai. Don't mix it up with the other Avigail. The other Avigail was the wife of David. It's a different Avigail. Okay, so he's talking about... David had a bunch of brothers and also a couple of sisters. Yeah. And he married a girl whose same name was his sister. Common name probably. Can't marry someone with the name of your mother, but the sister... And even that is only from Tzava'at Rabbi Yehuda Hachasid. Tzruya, Yoav ben Tzruya, was David... Yeah, cousins. In other words, my question is why did they always name him after his mother, Yoav ben Tzruya? What's the point of that, why don't they give him the yichus of his father? I don't know, you've got to look in Tanach why that's done. All Tanach it's always Yoav ben Tzruya. Yeah. Kalev ben Yefuneh, that was his mother also? Kalev ben Yefuneh, is that the name of his mother? According to one peshat, yeah. Yeah, according to one peshat, yeah. Why was the Maharsha called Shmuel ben Eidels? Why? That was his mother-in-law, wasn't even his mother. She supported him, she paid for all his expenses, so to give her the kavod, that's why he's called Maharsha. Eidels, Shmuel ben Eidels. Eidel, Eidel, whatever the name. Ah, it's famous, it's good to come here today to hear that. The Alter Rebbe had a big chasid, his name was R' Pinchas Reizes. So everyone thinks his mother's name was Reize. His mother-in-law's name was Reize. And for the same reason. The Alter Rebbe when he came to Minsk once, they had a big vikuch. So she had four sons, and she was a very rich lady. And when she heard the Alter Rebbe, she got so impressed, she said, \"Any of my children who will go to learn by him, I give away all my whole fortune.\" So he was the one that went, she gave him everything away. So he was a very rich man, but it was in her zechut. That's why he learned to be a chasid and all this, but... The mother-in-law. The mother-in-law, so his name. So they said it was the same thing like we find before by the Maharsha. Anyway, so here we see this baraita. Now, so we see four people who died without chet. Now, mani? Who is this opinion of the baraita? Before we had two opinions. אילימא תנא דמלאכי השרת, if it's the opinion of the one that said the baraita that the malachim asked the Aibershter, what does it say in the end of that baraita? That he, it wasn't only these four. This baraita holds, that baraita holds that Moshe and Aharon also did, had no sin, and they still died, and this beraisa only says ד׳ מתו. So this beraisa cannot go according to that beraisa. פליגא אמשה ואהרן, because it's Moshe v'Aharon. אלא לאו ר׳ שמעון בן אלעזר היא? It must be Rabbi Shimon ben Elazar. And what did Rabbi Shimon ben Elazar say, that's on top we learned, that Moshe Rabbeinu also died with a chet, mimela that's why we can't count Moshe Rabbeinu in these four. But in the meantime, sh'ma mina, but on the other hand we

see from here יש מיתה בלא חטא. We do see from this even though he doesn't hold like that beraisa, he holds that Moshe Rabbeinu died, Moshe v'Aharon died because of a chet, but there's still other four that died without a chet, is that to say יש מיתה בלא חטא? And יש יסורים בלא עון? That doesn't, that's no re'aya from here, but it's like you take it automatically. If יש, if you're מיתה בלא חטא, then mistama the same thing, יש יסורים בלא עון. תיובתא דרב אמי, it's a kashya on Rav Ami who said אין מיתה בלא חטא ואין יסורים בלא עון? Teyuvta. Afgeshlagen. Maybe it's only four. But the second half, which one, yisurim? No, even misah. But the sevara is clearly, he holds ד׳ מתו בעטיו של נחש. No, it's only these four. Yeah, but... Right, right. זאגט די גמרא ווייטער, אמר רב שמואל בר נחמני אמר רבי יונתן, רב שמואל בר נחמני said in the name of רבי יונתן, כל האומר ראובן חטא אינו אלא טועה. Someone says Reuven sinned, you're making a mistake. Now, why would you think Reuven sinned? Because there's a pasuk, it says that וישכב את בלהה, it says that, that he went and he stayed with, with, with Bilhah, the wife of his father. Now if you learn pshat in the taytsh of the words, וישכב means she was, she had two problems: she was a married woman, she was אשת איש, and she was אשת אב. She wasn't his mother, but she was his father's wife, which both aveirot. So it would seem that he did an aveirah. So he says, no, he didn't. If you say he sinned, it's a mistake. שנאמר, it says, ויהיו בני יעקב שנים עשר, it says right after that, it says that Yaakov had 12 children. Now who doesn't know they were 12 children? We learned the whole time they were 12. מלמד, it comes to teach, שכולן שקולים כאחד, that they were all equal, all tzadikim. The question is אלא מה אני מקיים, so what do we do with the pasuk? Huh? Reuven himself was a טועה. Yeah, for what what he did, not not the, no, we mean chet, a different chet, we don't mean the chet of changing the bed. People were fighting about Yissachar. But what do we mean with, it says, וישכב את בלה פילגש אביו, that he וישכב, stayed with her? ללמד, it comes to teach something else, שבלבל מצעו של אביו, he mixed up the bre- bed of his father, מעלה עליו הכתוב כאילו שוכב עמו, the Torah considers as if he did it. What did he do? He said, and he didn't even do it because he was for some bad reason, his mother, because his mother's kavod, his mother was Leah, so the whole time the bed of Yaakov was in Rachel's room. When Rachel died, he expected at least now, Rachel okay, Rachel was the main wife, so okay, now we'll go to my mother, to Leah. What did he do? Went to Bilhah, who is the שפחה of of of Rachel. So he took, so it's, he was doing kibbud em. Well, the she'eilah, was it against? The truth is it is against, but he felt that this is, you know, she doing an עולה. But the pasuk stops right in the middle of the שורה. Not the, the pasuk doesn't stop, the פסק, the פסיק stopped. The pasuk goes together. באמצע פסוק! But it's באמצע פסוק, there's not a סוף פסוק, it's an אתנחתא. וישכב את בלה פילגש אביו, and there's, there's a new parashah there, but it's all one pasuk. Yeah, but they do that when they want to talk about something that they don't really want to talk about. The same thing as by Esav when he wouldn't let Bnei Yisrael to go through his, go by his lands to get to Eretz Yisrael, it says avodah zarah. No. In other words, the pasuk considers it very bad what he did. Regardless, but I guess תאקי בתענית he he fasted, he teshuvah. But still it wasn't the chet of וישכב. פנה רבי שמעון בן אלעזר אומר, and רבי שמעון בן אלעזר says, מוצל אותו צדיק מאותו עוון. That that tzadik is protected from that aveirah, this tzadik Reuven. ולא בא מעשה זה לידו. It never came, he never did it. And he says why, a logic. Efshar, is it possible, עתיד זרעו לעמוד על הר עיבל, his children are going to stand on הר עיבל, ולומר, they're going to say, ארור שוכב עם אשת אביו, there's a curse to the one that stays, that lives with his father's wife, והוא בא חטא זה לידו, and he himself would be doing that aveirah? So mimela it's not shayach this davar. אלא מה אני מקיים וישכב את בלה פילגש אביו? What does it mean? Like we had before, עלבון אמו תבע. He claimed the the this disgrace, or whatever, the the the embarrassment of his mother. Amar, he said, אם אחות אמי היתה צרה לאמי, ממילא, he says, my mother's sister was a tzarah, tzarah means if you have two wives, each one is a tzarah, but this is not stam, she made her trouble. I can't understand, mimela, but שפחת אחות אמי תהא צרה לאמי? The maid of my mother's sister should be the one? עמד ובלבל מצעו, so he mixed up, which basically, what does it mean he mixed it up? He took the bed out. Took Yaakov's bed out from Bilhah's and put it into Leah's room. Mimela, but it's not that aveirah that we might think based on the simple words of the pasuk. Does anybody ever explain what was Yaakov Avinu's reason for doing that? I've never seen anybody go into that, why he did that. Oh not Reuven. Yaakov. Why Yaakov did it? Why תאקי didn't he go to Leah? I saw, I saw, I saw, let me remind myself. I saw in a mefaresh. Huh? Because there was more room in her tent. I think in Zohar. There is, there is. It says what what he has, yeah, what maybe to say מענין, I remember after, let me remind myself who it is. Why did Yaakov why did Yaakov do it? לכאורה, he has a starker iron and טענה, ראובן has. Based on the whole idea why he took two, why he married the the other two, on that is a Zohar. And on that, they explain that the שורש, she had a שורש that was higher than than the אמהות. גרהרד? It's something like that. I don't recall precisely. There is something. I don't have, mind you, but I do remember it's like a thing lately, lately I saw this. I saw. The question is, why did Yaakov not move his bed into Leah, why did he go to Bilhah? It does seem to be, לכאורה, maybe he loved her better. And that the שכינה was by Bilhah at that time? Why by Bilhah and not...? Why not? All four wives had, each one had a It has to do has to do with her taking away the דודאים, something ענין, I don't remember enough to remind myself. Something Someone said something. Oh! Oh, that's why. Who is this? Ein Petach Rabbi Shimon. ואם תאמר, מאי טעמא דיעקב? Oh! ולמה לא לן אצל לאה? יעקב הוה סבר שלא תתבע כבוד זה... משום שלא לנתה מתוספת חייה... Or that she might not want, like women do, she If he didn't do it before, יעקב thought mistama she'll be very upset, she wouldn't want it, you know, since while Rachel was alive he lived by Rachel, so she, יעקב imagined, mistama you know, like women are She'd hold a grudge, and mimela she wouldn't want him there. אבל ראובן שהיה רגיל אצלה, he know, that he knew that she didn't mind. How could that be? She was, was she after the the דודאים of of of Rachel, so how could you, how could you behave like that? Huh? She went outside and it was considered an יצאנית. How could you, it was considered when Dinah went out, they said, \"Oh, you're like your mother, the יצאנית,\" like she went out to get the דודאים. She didn't go to get דודאים, she went out to get... went out to get Yaakov, to get Yaakov, yeah. That's still, you know, so it's hard to say this as... So there, because she want, it's the Maharshal, he brings a משל. But this is, but the דודאים it says why she went is because she wanted to be ma'amid more shevatim. It's not because she liked Yaakov so much. That's what at least Yaakov thought. Nu, vayter. אחרים אומרים, some others say, שתי מצעות בלבל, that he was when he mixed up the bed, it wasn't only one, that was two, אחת של שכינה ואחת של אביו. Because the Shechinah was there. When he mixed up the bed of his father, he mixed it up for the Shechinah also. And the re'ayah is היינו דכתיב, that's what it says, אז חללת יצועי עלה. Now יצועי is לשון יחיד, my bed. יצוע, if you could read it, it says אל תקרי יצועי אלא יצועי, my beds! That's the bed that the Eibershter was. Now that kashya would be, why would the אייבערשטער דווקא be there? And if he took the bed to the other place, the Eibershter would be there too. Why say that this is... Could be that that Bilhah was like a המשך to Rachel, since she was a שפחה of Rachel. When she had the children, what did Rachel say? \"They're my children!\" So mistama that that's, I think, would be peshat. I didn't see that, but I think that should be, because she was mamash the... He married her because of Rachel, because he wanted to have children for Rachel. So this was like Rachel's children, so this is... Fayn, shtayts? He moved the bed, he moved the Shechinah too? So it says. Yeah, he moved the Shechinah. Zogt di Gemara vayter: כתנאי, this גופא is a machloket whether whether Reuven did an aveirah or not. We said as anybody who says he sinned is אינו אלא טועה, is mistaken, but it's not so pashut, it's תנאי, it's a מחלוקת תנאים. The pasuk says like this, when he gave the berachot, when Yaakov give the brachot, Reuven, he didn't give such a good bracha, he said, \"פחז כמים, פחז כמים אל תותר.\" Hapshat of it means you were rushing like water, and mimela you will not get the extra. Really, you should have gotten extra, you should have gotten the inyan of מלכות and כהונה, but you're not getting it, okay. So what's the peshat of the word פחז? Rabbi Eliezer אומר, says: פזתה, חבתה, זלתה. The פחז is roshei teivot of three words. פזתה means you went fast. לשון אבער בזריזות Rashi says, mighty fast. חבתה means לשון חוב, you did something wrong. זלתה, you embarrassed. So farkert, according to him, the פחז כמים means you take did something wrong. Rabbi Yehoshua אומר, Rabbi Yehoshua says also, but a different drash, the פ, ח and ז. פשעתה על דת, you trampled over the religion. חטאת, חס ושלום you sinned. זנית, you're a מזנה. So we

see that they hold, both Rabbi Eliezer, Rabbi Yehoshua, hold he did do. Rabban Gamliel אומר, Rabban Gamliel says different: פללתה, the פ, ח, ז, פללתה. פללתה means you davened. He davened to the Eibershter to be protected from doing an aveira. חלתה, לשון also davening, like ויחל משה, לשון davening. And זרחה תפלתך, the ז is your tefillah shined, it was accepted, and the Eibershter protected you from doing an aveira. אמר רבן גמליאל, Rabban Gamliel said, עדיין צריכין אנו למודעי. We still need, a better peshat is what Modai said. Who's the Modai? Rabbi Elazar HaModai. Rabbi Elazar HaModai says: הפוך את התיבה ודרשה. Take the words פ, ח, ז and darshen it backwards, from the ז, ח, פ. ז, ח, פ means זעתה. זעתה means you shook, you you scared, you're scared to do the aveirah. חרדתה, a ה and a ח... Huh? Or here, here טעתה, here פחתה... The ה and the ח sometimes exchange, which means some נוסחא אחר, you you backed off. And פרחה, the פ, פרחה חטא, the sin flew away from you, you didn't do it. Rava אמר, Rava says, ואמרי לה, some say it, Rav Yirmiyah bar Abba says, he also darshens it backwards. ז, ח, פ. ז is זכרתה עונשו של דבר, you remembered the punishment for the aveirah, and that's why you didn't do it. And then the ח is חלית עצמך חולי גדול, you were sick over it, in other words, you had to work hard to hold back your יצר הרע. And פ is פירשת מלחטא, you separated yourself from sinning. So here we see the first two hold that he did do aveirah, that's how they darshen the פ, ח, ז, the פחז, and the second two hold that he didn't. So it's a מחלוקת תנאים. So when Rav, so when Rav Shmuel bar Nachmani said that if you make him, if you say he's

חוטא is a mistake, not everyone agrees to it. They say that that he actually did. Yeah, yeah, that otherwise there was a מחלוקת, yeah. Because the fact that he did the other thing, that he mixed up the bed, that everyone agrees. When did Yaakov say that? Where is that? In the Berachot he gave to the שבטים. Oh, מברך? No. Berachot he gave to the שבטים. Okay, so now we have to determine: is it going to be this way, or is it going to be that way? Is the father dead, or is he not dead? Okay? Now, how do we determine? Who determines? Does Reuven determine? Does the beit din determine? Or do we go on the ground, what actually happened? Okay?