זאגט די Gemara דא אזוי: וכבר היה רבי טרפון ורבי ישמעאל וזקנים יושבים, רבי טרפון, רבי ישמעאל, and all these זקנים were sitting, ועוסקין בפרשת המן. In the middle here on פ״ג עמ׳ א, and they were talking about the parashah of the man, because this whole sugya is about the man. Over there where the where you have the the marker. היה רבי אלעזר המודעי יושב ביניהם, and Rabbi Elazar Hamodai was amongst them. נענה רבי אלעזר המודעי ואמר, רבי אלעזר המודעי got up and said, מן שירד להם לישראל, the man that came to the Yidden, היה גבוה ס׳ אמה. When it fell, 60 amos. 60 amah is high, which is 90 ft. אמר ליה רבי טרפון, so Rabbi Tarfon came to המודעי, עד מתי אתה מגבב דברים ומביא עלינו? You're gathering things, you're bringing this, where do you get this from? גבב דברים, 60 amah. אמר ליה, so he said, רבי, מקרא אני דורש. I have a pasuk. Okay? The pasuk goes like this. It says by the מבול, חמש עשרה אמה מלמעלה גברו המים, that the water came 15 amah high. Now Higher, yeah, 15 amah higher. No, the peshat it means 15 amah over the earth. וכי ט״ו אמה בבקעה ט״ו אמה בהרים, it could be 15 amah here and 15 amah here as if the water it's like וכי מיא שורא שורא הוו? Like layers? If it goes like this and it's all over 15 amah, can't be. וסו תיבה היכי סגיא? If it's like that, then how did the the the תיבה get to the highest mountain? The תיבה is lower and it's all over 15 amah. How did the תיבה get up there? אלא מעיקרא כתיב, the peshat is like this. First it says נבקעו כל מעינות תהום רבה, in the beginning, the maayanot from the underground, the well opened up, עד דשוו מיא לטורי, it opened up and it came till finally the water came even with the mountains. ולסוף חמש עשרה אמה מלמעלה גברו המים. And then, on top of that, which means on top of everything is 15 amah. Fine. That was by the mabul. And the mabul was something bad. Okay,

ואיזה מדה מרובה, what's better, greater, מדה טובה או מדת פורענות? Is it good things or bad things? הוי אומר מדה טובה מרובה ממדת פורענות. The middah tovah is better. Where do we see it? No. So we know it because it says Rashi brings from from Here it says Hashem remembers three generations and there it's 2000 generations anyway. 500 times more. But one thing is clear that middah tovah is not less than מדת פורענות. Good is not less than bad. במדת פורענות כתיב, by the bad, by the middot for the mabul, it says וארובות השמים נפתחו. It says the lashon, how did this all happen? Because the ארובות, the windows of shamayim opened up. ובמדה טובה כתיב, by middah tovah says ודלתי שמים פתח. It says the doors of shamayim opened up. Here it says doors. Bigger than windows. And then it says וימטר עליהם מן לאכול, he opened the doors and he let the man come down. Now how much is that more? תנא, 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. Uh? 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. נמצא, it comes out מן שירד להם לישראל גבוה ס׳ אמה, so it came up 60 אמה. I guess they didn't answer him anything. You know, you got a right a good raayah. Huh? Well, why didn't you ask that kashya? That's a different kashya. תניא, we learned, איסי בן יהודה אומר: מן שירד להם לישראל, the man that came down to the יידן, מתגבר ועולה, went stronger and up and up, עד שרואים אותו כל מלכי מזרח ומערב, from all over the world, they could see the man 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, מחזיק מאתן ועשרין וחד לוגא, it's going to hold 221 לוג, שנאמר, it says כוסי רויה, רויה בגימטריא הכי הוי, רויה is 200 hundred. 200 is a ר, and six, 16, 221. Huh? You have to drink a רוב כוס. That's what they took. He didn't get, he didn't need that much. He wanted, the אייבערשטער wanted everyone to see it. But the Gemara asks your sh'eilah: How could you compare? הלא דמיא, you compared, you brought 15 16 60 here because it's four times as much as over there. How can you compare it? התם מ' יום, הכא חד שעתא. There, it kept on raining for 40 days, and here just once the מן came down, finished. Another thing: התם אכולי עלמא, there the water came down for the whole world. הכא לישראל לחודיה, only for the אידן, maybe much less. For the whole world would be a lot. So how could you? זאגט די גמרא, איכא נפשות לתועלתא, there's much more there. So the Gemara says you're right, the cheshbon is נישט קיין חשבון, אלא דרב דימי פתיחה פתיחה גמר. He learns it out from the beginnings. There it says it came down: וארובות השמים נפתחו, opened; and here it says: ודלתי שמים פתח, opened; and what it says over there is the beginning, the 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 it's like It's basically a gezeirah shavah, more than a sevara. Here it's a sevara that much, that's no סברא because there it was for much more people and lasted for 40 days. Yeah, like that. זאגט די גמרא another inyan. The Gemara says that תירוש means wine. פרעגט די

גמרא: ותירוש חמרא הוא? Is תירוש wine? והתניא, it says in a beraita: הנודר מן התירוש, if someone makes a neder he's not gonna eat תירוש, אסור בכל מיני מתיקה. He can't eat any eat anything that's sweet. ומותר ביין, and wine is allowed because wine is not תירוש. So lichorah it's not. The Gemara goes back: בלא תירוש חמרא? Now you tell me it's not it's not wine, I'll prove to you it is wine. כתיב, 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 בתולה, she's closed, and תירוש it will open up. Which means what can open up the hidden things? Wine. To drink wine opens you up. נכנס יין יצא סוד. So Lichorah there's a re'iyah from here that תירוש is wine, because it says wine will open up the the hidden things. תירוש will open up, but what's תירוש? Wine. ענטפערט די גמרא: דבר הבא מן התירוש ינובב בתולות. 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. פרעגט די גמרא, but there's another pasuk. וכתיב, it says a pasuk: ותירוש יקביך יפרוצו. And the תירוש of your יקב is gonna be so much it'll open up, it'll it'll it'll pop, it'll go so far. What's what's יקב? יקב, Rashi explains, יקב is the bed, yeah, that's the press, the bed that's in front of the גת. And then there is over there, it's not and there's no grapes there, there is wine. And here it says the תירוש of the of your יקב is gonna יפרוצו, so I see over there תירוש is wine. ענטפערט די גמרא the same thing: דבר הבא מן התירוש יקביך יפרוצו. What comes from the יקב what the תירוש that comes from תירוש and goes into the יקב, it's not the תירוש itself. Then the Gemara it says, asks: וכתיב, it says, וכתיב: זנות ויין ותירוש יקח לב, that zenut and wine and תירוש will take your heart. That means that will make you drunk, will take you make take over your heart. So לכאורה 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 Rashi in the Rashi that they quote here, it says: הלך אחר לשון בני אדם. אין דרך לקרות ליין תירוש, ולכך מותר ביין. The Gemara answers that be'emet 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 Yeah, obviously, in those days, people would call sweet things, they would call תירוש and not wine. No, that's that's a 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. And that's the din takeh, the Rambam says Look in Nedarim all over that sometimes it says that if you say this, you're chayav in this, if you say this neder, not 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, then that's that's what that neder means. Suppose a person says, \"I make a neder not to eat meat.\" Is he asur in chicken? It depends. If people call meat chicken also meat, then he's asur in it. If it's a place where people don't, it's mutar. It depends on פשוט לשון בני אדם. Why earlier did it say תירוש and wine? Why did they use both? No, because they're both wine. פקעד, they're both two types of wine, two types of wine. Like you said, old and new. Yeah, one is old and one is new. יין is more alcohol. Yeah, yeah. יין ושכר, it says also יין ושכר אל תשת. What's יין and what's שכר? People think שכר is beer, we call שכר beer. Rashi says שכר means old wine, which is stronger wine, יין המשכר, but both are wine. Then the Gemara- So there's three types of wine? There's three types of wine?

What are the three types? שכר, יין, and תירוש. No, could be שכר is the same thing, could be. Then the גמרא says, מאי קרו ליה יין ומאי קרו ליה תירוש? B'poel why do we say wine and תירוש? אמר רב יוסף, says, 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 kinds of צרות come out. It says all the זנות, everything wine, to get drunk, being drunk, that's the problem. And יללה is לשון תאניה ואניה. It's a bad. And תירוש, why is it called תירוש? שכל המתגרה בו נעשה רש. רש is poor. Everybody that gets involved in it, מתגרה means ongeredt with it, ongeredt is enticed. Drawn into. Yeah, becomes poor. First of all you drink, you spend all the money on it, and ברוחניות you become poor because לשון Rambam is that everything comes from drinking. All the problems come from drinking. Why is it we spoke about it last time, why is it that by כל הרואה סוטה בקלקולה, if you see a סוטה, you should יזיר עצמו מן היין. Why is פרשת סוטה next to פרשת פרשת נזיר? You know why? Because if you see a סוטה, then stop drinking wine, because what's a סוטה? She did something wrong. You realize that it all comes from the wine. It says even in the Gemara סוטה when they talk to her and they wanted her to be מודה she shouldn't have to write Hashem's name and whatever, so one of the things, הרבה יין עושה. You know, admit! You could admit that you drank wine and you got stuck. It's when you're light-headed. Not light-headed, you get drunk! You get drunk, people fine when we drink on chasidishe farbrengen, but the velt that drinks, the goyim when they drink it's it's different. Even when she's drunk, that's not an excuse. No, not an excuse, but they want to get her to admit. When the world drinks it says becomes uh Of course, it takes them uh and all the all the זנות and everything

that happens is from drinking. Drinking or taking drugs, it's the same idea. No, no. Not, but lefoal we want to get her to admit, so we tell her all these things. Rav Kahana Rav, Rav Kahana asked a she'eilah, כתיב it says תירוש, תירש, וקרינן תירוש. It says without a ו in the Torah, but we read it with a חולם, 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 zoche, in other words if you drink it in the right way, if you drink wine for חסידישע פארברענגען, נעשה ראש, you become a ראש. And לא זכה נעשה רש, if you're not zoche you become poor. Now the word zoche doesn't here peshat means if you merit. Chassidus taytsh zoche if it's אויסגעאיידלט, 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's 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 a ש. יין ישמח, yeah, יין ישמח, yeah. The same, it says ישמח or ישמח.

Showed me today a klein uh Megillah with all the נקודות. A tiny, real Megillah? Yeah, a real Megillah. Yeah, like he told me kasher. He had a sofer, he spent extra $700 to put in all the נקודות and everything. The טעמים, uh all the nekudot? The te'amim also? The te'amim? No, just with the nekudot, to read it. Instead of like this. And so the answer is, זכה משמחו, if you're zoche it makes you happy, לא זכה משממו. Shamem is shimmamon, 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 uh He thinks zoche is the same if he drinks it moderately or zachah if he over-indulges. He's using a word that means two different things and No, zachah? Yeah. He's meritorious if he if he drinks moderately. Doesn't say that, that's peshat. Peshat says when are you when are you zoche if you don't overdrink. But another peshat is the chidush peshat is zoche if you drink it in an eidele way. So I think instead of about the smell, maybe you drink wine that has a good smell? No, no. If you smell a good smell also gives you opens up your mind. Or if you drink No, any smell, yeah, and wine Kiddush wine has a good smell, I don't know Probably a good smell, I mean Wine has a Wine is supposed to have a good smell, to enjoy it. not to open up your Oh, if you're talking about sinuses, I don't know, but not to but not to open up your brain. Then it says like this,

one of the עינויים 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? Ketiv, it says by Daniel it says, וסוך לא סכתי, and I didn't smear. And ketiv, it says another פסוק, אל תירא דניאל, he said to him, \"Don't be afraid, דניאל, כי מן היום הראשון אשר נתת לבך להבין ולהתענות לפני אלקיך נשמעו דבריך, from the day that was 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 point 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 עינוי. That's because the Gemara this is basically the Gemara quotes, how do we know all the five עינויים? So the Gemara brings ראיות. Eating and drinking is one thing, and then how do you know smearing or washing? So they bring all פסוקים that if you don't do it that's עינוי. And the פסוק on this