Zogt di Gemara do azoy. וכבר היה רבי טרפון ורבי ישמעאל וזקנים יושבים, והיו עוסקים בפרשת המן, and they were talking about the parashah of the man, because this whole sugya is about the man. Over there where you have the marker. והיה רבי אלעזר המודעי יושב ביניהם, and Rabbi Elazar HaModai was amongst them. נענה רבי אלעזר המודעי ואמר, Rabbi Elazar HaModai got up and said: מן שירד להם לישראל, the man that came to the Yidden, היה גבוה ס' amah, and it fell 60 amah. 60 amah is high, which is 90 feet. אמר ליה רבי טרפון, Rabbi Tarfon to המודעי, עד מתי אתה מגבב דברים ומביא עלינו? You gathering things, you bring it to us? Where do you get this from? Vos far a min zach iz 60 amah? אמר ליה, so he said, רבי, מקרא אני דורש. I have a pasuk. Okay? Pasuk goes like this: It says by the Mabul, חמש עשרה אמה מלמעלה גברו המים, that the water came 15 amah high. Now, higher, yeah, 15 amah higher. Now, pshat it means 15 amah over the earth. וכי ט\"ו אמה בבקעה, ט\"ו אמה בהרים? What, it could be 15 amah here and 15 amah here, as if the water is like דכמיא שורא שורא עביד? What, is it like layers, that it goes like this and it's all over 15 amah? Can't be. וסוף, תיבה היכי סגיא? If it's like that, then how did the תיבה get to the highest mountain? תיבה was lower and it's all over 15 amah, how did the תיבה get up there? אלא מעיקרא כתיב, the pshat is like this: First it says נבקעו כל מעינות תהום רבה, in the beginning the מעינות from the underground, the wells opened up. עד דשוו מיא לטורי, it opened up and it came till finally the water came even with mountains. ולסוף חמש עשרה אמה מלמעלה גברו המים, and then on top of that, which on top of the mountain is 15 amah, fine. That was by the Mabul. And the Mabul is something bad. Okay, איזו מדה מרובה? What's better, greater, מדת טובה or מדת פורענות? Is it

good things or bad things? הוי אומר מדת טובה מרובה ממדת פורענות. So מדת טובה is better. Where do we see it? No, so we know it because Rashi brings from, from here it says ד' remembers three generations, and there it's 2,000 generations. Anyway, Chazal says 500 times more, but one thing is clear, that מדת טובה is not less than מדת פורענות. Good is not less than bad. Okay. אבל מדת פורענות סמיך, so by the bad, by the, from the מבול it says, וארובות השמים נפתחו. It says the lashon, how did this all happen? Because the ארובות, the windows of Shamayim opened up. מדת טובה כתיב, by מדת טובה it says דלתי שמים פתח. It says the doors of Shamayim opened up. Here it says doors. And then it says, וימטר עליהם מן לאכול, he opened the doors, and he let the mann come down. Now, how much is that more? Tana, we learned, כמה ארובות יש בדלת? How many windows is there in a door? ד' ד'. There is four, four in each door is four. So it comes out, here there were two doors? Huh? I guess. Four windows in a door. הרי כאן ח'. You have two doors, so you have eight. So it comes out like this: So if from ארובות, from two windows came 60 אמה, came 15 אמה, and this is four times as much, 60. So נמצא, it comes out, מן שירד להם לישראל, גובהו היה ס' אמה, so it came out like 60 אמה. I guess they didn't answer him anything, so he got the right, a good re'aya. Huh? Dos iz nit di kashya, that's a different kashya. Tanya, we learned, איסי בן יהודה אומר, מן שירד להם לישראל, the mann that came down to the יידן, מתגבר ועולה, and stronger, up and up, עד שרואים אותו כל מלכי מזרח ומערב, from all over the world they could see the mann piled up. שנאמר, it says תערוך לפני שלחן נגד צוררי, that you made a table נגד, against צוררי, my enemies. The enemies could see the table. כוסי רויה, and then it says the פסוק כוסי רויה. אמר אביי, שמע מינה, from the words כוסי רויה we know, כוסו של דוד לעולם הבא, the כוס of דוד המלך in the future, מאתן ועשרין וחד לוגא מחזיק, it's going to hold 221 לוג. שנאמר, it says כוסי רויה. רויה בגימטריא הכי הוי. רויה is two hundred, 200 is a ר, and six, 16, 221. What's he going to do with it? Huh? What's he going to do with it? He has to drink it, of course. That's what they took. You know, that the, if you look at it, the Eibershter wanted everyone to see it. But the Gemara asks your she'eilah: How could you compare? הא לא דמיא, you compared, you brought 50, 60, 60 year, because it's four times as much as over there. How could you compare it? התם מ׳ יום, הכא חד שעתא. There, it kept on run raining for 40 days, and here it's just once. The מן came down and finished. Another thing, התם דכולי עלמא. There the water came down for the whole world. הכא לישראל לחודיה, only for the Yidden, maybe much less? For the whole world it would be a lot. So, how could you So the Gemara You can absolutely ask there's much more there. So the Gemara says, you're right. You can, the cheshbon is not cheshbon. אלא דבלא הא נמי דאית פתיחה פתיחה גמר. You look at it from the beginning. There it says it came down: ארובות השמים נפתחו. Opened. Here it says: דלתי שמים פתח. Opened. And what it says over there is the beginning, an opening. The opening is ארובות. So you have 15 It's not because how much came down, but we know a cheshbon of 15 for two windows, so for for here we have to know four times as much. So just like It's basically a gezeirah shavah, more than a sevara. Here it says a sevara, it's that much, that's no sevara cuz there it was for much more people and lasted for 40 days. Yeah, like that. זאגט די Gemara, another inyan. The Gemara says that תירוש means wine. פרעגט די Gemara: ותירוש חמרא הוא? Is תירוש wine? והתניא, it says in a beraita: הנודר מן התירוש, if someone makes a neder he's not going to eat תירוש, אסור בכל מיני מתיקה. He can't eat anything that's sweet, ומותר ביין, and wine is allowed, because wine is not תירוש. So l'chorah it's not. The Gemara goes back: ובלא תירוש חמרא? Now you tell me it's not it's not wine? I'll prove you it is wine. Katav, it says: ותירוש ינובב בתולות. It says תירוש will open up will will open up things which are like בתולות. Just like a בתולה the idea of a בתולה she's closed, and תירוש will open up. Which means what could open up the hidden things? Wine. You drink wine, opens you up, נכנס יין יצא סוד. So l'chorah, the re'ayah from here: תירוש is wine, because it says wine will open up the the hidden things. תירוש will open up, but what's תירוש? Wine. Answered the Gemara: דבר הבא מן התירוש ינובב בתולות. It doesn't mean תירוש itself. תירוש could go on grapes, cuz we said anything sweet is תירוש. And the wine, takeh not, you could say. תירוש, when it says תירוש will open up the hidden things, means what comes from the תירוש, that's the wine that comes from תירוש. Freigt di Gemara, but there's another pasuk. Vekatav it says a pasuk: ותירוש יקביך יפרוצו. The תירוש of your יקב, it's going to be so much, it'll open up. It'll It'll It'll pass, it'll gate so far. What's that What's יקב? יקב, Rashi explains יקב is the bed, yeah, that the bed that's in front of the גת. And then there over there, it's not there's no grapes, there there is wine. And here it says, the תירוש of of your יקב is going to יפרוצו. So that's similar that תירוש is wine. Answered the Gemara: the same thing. דבר הבא מן התירוש יקביך יפרוצו, what comes from the what the תירוש that comes from תירוש and goes into the יקב, but it's not the תירוש itself. Then the Gemara it says, asked, וכתיב, it says: וכתיב, זנות ויין ותירוש יקח לב, that זנות and wine and תירוש will take your heart. That means that will make you drunk, will take you take away your heart. So l'chorah, here it says תירוש. Okay, yeah, but it looks like it's the same thing. But the Gemara does here He doesn't bring the answer, but the Rosh in the Rosh that they quote here, it says: הלך

אחר לשון בני אדם. אין דרך לקרא ליין תירוש, לכך מותר ביין. The Gemara answers that be'emes you're right, תירוש is wine. The whole re'ayah we thought we brought that תירוש is not wine, because it says if you make a neder from תירוש, you're mutar to drink wine. So the answer is, by a neder we go not of what the word really means, but לשון בני אדם. And people do not call wine תירוש. So, but תירוש sweet, yeah, obviously, in those days, people would call sweet things, they would call תירוש and not wine. No, that's that's the kashya. Yeah. So we see תירוש is wine. And the answer is that תירוש is takeh wine, but why did we say before that if you say תירוש, you're mutar in wine? Because that's people don't go. That's the din, takeh. The Rambam says More in Nedarim all over that sometimes it says that if you say this you're chayav in this, if you say this neder, that neder, so the klal is it's all if there is no לשון בני אדם, or people are not medayek. But in any place which is לשון בני אדם, this is what people say, so that's that's what that neder means. A person says, I make a neder not to eat meat. Is he asur in chicken? Well, depends. If people call meat, chicken also meat, then he's asur in chicken. If it's a place where people don't, it's mutar. It depends on פשוט לשון בני אדם. Why over here does it say תירוש and wine? Why did they use both? No, because they're both wine, ad'rabah, they're both two types of wine. They're two types of wine. Like you said, old and new. Yeah, one is old and one is new. Wine is more alcohol. Yeah, yeah. יין ושכר it says also. יין ושכר אל תשת. What's יין? What's שכר? People think שכר is beer. We call שכר beer. Rashi says שכר means old wine, which is stronger wine. יין המשכר. Both are wine. Then the... So there's three types of wine? What? There's three types of wine? How do you mean three types? שכר, יין, and תירוש? No, it could be beer. שכר is the same, it could be. Then the Gemara says, מאי קרי ליה יין ומאי קרי ליה תירוש? בפועל, why do we say wine and תירוש? אמר רב יצחק, it said יין שמביא יללה לעולם. יין means something that brings a יללה is a crying, a curse to the world. What happens? If you drink wine, all kind of צרות come out. It says, all this זנות, everything, wine to get drunk. Being drunk, that's the problem. And יללה is לשון תאניה ויללה, it's bad. And תירוש, why is it called תירוש? שכל המתגרה בו נעשה ראש. רש is poor. Everybody that gets involved in it, מתגרה means angereytzt with it. Angereytzt is enticing? Drawn into? Yeah, becomes poor. First of all, you drink, you spend all the money on it, and ברוחניות you become poor because לשון haRambam is that everything comes from drinking. All the problems come from drinking. Why is it we spoke about last time, why is it that by כל הרואה סוטה בקלקולה If you see a sotah you should יזיר עצמו מן היין. Why is פרשת סוטה next to פרשת פרשת נזיר? You know why? Because if you see a sotah, then stop drinking wine. Because what's a sotah? She did something wrong. You realize that it all comes from the wine. It says even in the Gemara in Sotah when they talk to her and they they wanted her to be מודה that they shouldn't have to write Hashem's name and erase it and whatever, one of the things, הרבה יין עושה. No, admit! You could admit that you drank wine and you got stuck. That's when you're lightheaded. Not lightheaded, you got drunk. You get drunk, people fine, and we drink alcohol, we drink, it's a chasidishe farbrengen, but the velt drinks, the goyim where they drink, it's totally different. However, if she was drunk, that's not an excuse. No, not an excuse, but they want to get her to admit. When the velt drinks, it says it becomes... The velt drinks and all the all the zenut and everything that happens is from drinking. Drinking or taking drugs, it's the same idea. Is that an application of defense to rule what happened? No, no. No, but b'foal we want to get her to admit, so we tell her all these things. רב כהנא רמי, רב כהנא asked a she'eilah. כתיב it says תירוש, תירש, וקרינן תירוש. It says without a ו in the Torah, but we read it לעולם תירוש. זכה נעשה ראש, because ראש תירוש comes from the word ראש, which is a head. Without a ו it's רש. רש is poor. Depends, if you're zocheh, in other words, if you drink it in the right way, you drink wine in a חסידישע פארברענגען, נעשה ראש, you become a ראש. ולא זכה נעשה רש. If you're not zocheh, you become poor. Now the word zocheh doesn't here pashut means if you merit. Chassidus טייטשט zocheh, if it's oisge'eidelt. לשון זכות. If you drink it eidel, then it's very good. If you don't, then you become poor. רבא רמי, רבא asked a she'eilah. כתיב it says ישמח, וקרינן ישמח. It says with a ש. So it says ישמח, and we read it ישמח. It says a letter that you... No, the letter ש in the Torah doesn't have a period, doesn't have a dot. It's written, you could read it with a ש, you could read with a ש. Which pasuk is this talking about? יין ישמח. Yeah, יין ישמח, yeah. Same whether it says ישמח or ישמח.

Today a client a Megillah with all the nekudot. A real Megillah? Yeah. A real Megillah. He told me it's kasher. He said it was he had a sofer, he spent extra $700 putting in all the nekudos and everything. What's the problem with with all the nekudos? With the trop also? The trop? No. Just with the nekudos, so you can read it. Otherwise, it's like this, they read it like this. Hm. And so the answer is זכה משמחו, if you're zocheh, it makes you happy. לא זכה משממו. Shamem means shimammon, makes you meshuga. היינו דאמר רבא, that's what Rava said, חמרא וריחא פקחין. Wine and a good smell makes you smart. In other words, you could have it the right way and it makes you smart. Okay. Finished that. The word zocheh is saying if he drinks it moderately, or zachah if he if you ever overindulges? So using a word that means two different things and... No, zachah? Yeah. He's saying if... He's meritorious, if he if he drinks moderately... Doesn't say that. That's the pshat. The pshat is, when are you when are you zocheh? You don't overdrink. But another pshat is, the chidush pshat is zocheh you drink it in an eidele way. The last thing he said about the smell, you drink wine that has a good smell? No, no. You taste smell a good smell also gives you, opens up your mind. Or if you drink... Wine or any smell? No, any smell, yeah. And wine... to respect the fact that... It doesn't have to be a good smell, I don't know, it will have a good smell, I mean yeah. Wine has a bouquet. In the old in the old days they smell... has a good smell to enjoy it. Not to not to open up your... Oh, it'll open the other, your sinuses, I don't know, but not to... but not to open up your brain. You'll have it all figured out. Then it says like this:

One of the inuyim on Yom Kippur is you're not allowed to smear. Where do we know that smearing is called the Torah says עינוי, תענו את נפשותיכם. Where do we see that סיכה איקרי עינוי? Ksiv it says, by Daniel it says, וסוך לא סכתי, and I didn't smear. And ksiv it says, another פסוק, אל תירא דניאל, he said to him don't be afraid דניאל, כי מן היום הראשון אשר נתת את לבך להבין ולהתענות לפני אלקיך נשמעו דבריך. From the day that you first day that you put your heart to understand and to be מענה in front of Hashem, your words are heard. This is a this told by the malach, right? But the raayah we see, what did he do? He didn't smear, and he calls it that you were מתענה. So we see smearing, not smearing is a inuy. That's, because the Gemara this is basically from the Gemara which quotes how do we know all the five inuyim. So the Gemara brings raayot: Eating and drinking is one thing, and then how do you know smearing or washing? So they bring all pesukim that if you don't do it, that's inuy. And the pasuk on this is the inuy of smearing because it says ולהתענות. Couldn't find more in the pasuk, or or these are a klal is... These are places that we found in the Torah using the word inuy. And by Yom Kippur it says עינוי, תענו את נפשותיכם. Did we find any other inuyim like this? We... you know, uncomfortable things? You have to make people uncomfortable? Yeah, it doesn't say. Just whatever the Torah says. Just, well yeah, תשמיש... No. It's just not... you took pillows or whatever the heck, you know, kinds of things. No, halacha is just the... Only minhag? Yeah, the halacha is this: Some usually have minhag, some have a minhag to sleep on the floor and to sleep... So why you looking for minhagim? Haynt, don't sleep on the floor. Don't, because if you don't... Uh but those who have such a minhag they have to... All's minhag, it's not halacha. Not like sleeping in the sukkah. No, that's...