בפסוסי לחם, and you're you're, and he's talking about the Yidden doing avodah zarah and doing magic, and he mentions בפסוסי לחם. You're doing it with small pieces of bread, so we see that through small pieces of bread also could contain magic. So the Gemara says that's not what it means. What it means there is דשקלי באגראי, you sold out the magic that you even do it for getting paid small pieces of, broken pieces of bread, and for that you do it. That's how low they fell and even for something like that they would do it. Not that this was an object used for magic, this was the שכר, the payment they would get, the salary they would get, and that's why he's complaining. Zogt di Gemara vayter, אמר רב ששת משום רב אלעזר בן עזריה, Rav Sheshet said in the name of רב אלעזר בן עזריה, יכול אני לפטור את כל העולם כולו מן הדין. I have a way to get everyone patur from any judgment the day of judgment, מיום שחרב בית המקדש ועד עכשיו. Any bad thing that we did from the time of the destruction of the Beit Hamikdash till now, I have a way to a טענה that I'm going to be able to say in the Beit Din, in the יום הדין בית דין, in the Beit Din, and it'll free everybody from punishment. What is it? שנאמר, it says like this, לכן שמעי נא זאת, the Aibershter is saying the navi is saying, listen to me this, עניה, you are poor, ושכורת, you are drunk, ולא מיין. You're poor you don't even have money to buy wine, but you're drunk. Nu, if a

person is drunk, you're patur. If a person does something bad, Ah? אדם מועד לעולם. Yeah. So they ask a she'eilah. Gute shaila. אדם מועד לעולם. A person is always responsible, even if he does something b'shogeg. But here is not talking about hurting somebody. There we're talking about mazik. If you're mazik somebody, you're chayav. But if a person does an aveirah when he's drunk, doesn't get punished. And even when you're mazik, it says clearly in Yerushalmi that if you lay down, and in the middle of your sleep without even knowing you broke some dishes, that it's only if you lay down when the dishes were laying there. If you lay down and someone else put down dishes next to you, then you're patur. But anyway, here is patur from aveirot. No, but most of the all... the Gemara says anybody... הרואה סוטה בקלקולה יזיר עצמו מן היין, so you see most of the time all most of this this was from yayin. And still chayav. There's still chayav as a sotah. Yeah, so she's chayav. She was she knew what she was doing. It makes you a little, but if you're drunk so much that you don't know what you're doing, you're like a shoteh. I mean a שוטה, שוטה פטור לגמרי. If you drive a car... When you're drunk, you go to jail. Huh? You go to jail, you have to pay for it. If you're מזיק, you have to pay. הנזק, you have to pay. היזק is אפילו you're... A סוטה has to pay for for the איסור, she has to pay for everything. She pays for her lack, her life. Everything, whatever it is. Yeah, but it doesn't mean that she got so... If she doesn't want to drink it she has to... Doesn't mean she got so drunk that she didn't know what she was doing. That's not what it means. She's responsible. No, that's what it says. As soon as you drink, you lose your judgment. מיתיבי, the Gemara, a קשיא. It says a דין like this:

שיכור, מקחו מקח, a שיכור who sells something it's a sale, it means he buys something. וממכרו ממכר, his selling is selling, right? עבר עבירה שיש בה מיתה, ממיתין אותו, next, if a person did when he's חייב מיתה, you kill him. מלקות, חייב מלקות, מלקין אותו, they have to give him מלקות. כללו של דבר, the כלל is, הרי הוא כפקח לכל דבריו, is like a normal person. That's the Gemara's קשיא. אלא שפטור מן התפילה. That he is only פטור from davenen. You daven you can't, because when you're standing in front of the Aibershter, you can't daven when you're not clear. But for everything else you're חייב. So what do you mean you're פטור from the דין? So he answered, מאי יכול אני לפטור נמי דקאמר, what did I mean, what did he mean פטור? Mean tefillah! בדין תפילה, if they're gonna come למעלה or in the בית דין של מעלה and gonna ask, why didn't you דאווען בכוונה? That I can answer, we're like שיכור. But he didn't mean to פטור from every עבירה. Like שיכור, he was שיכור. Not if he was שיכור, we're all שיכור ולא מיין. In Galut, he said from חורבן בית, the navi says the בית המקדש will be destroyed, they will be drunk without even drinking wine. To say, we're always drunk. We're drunk, we're all we always. The same way as a drunk, drunk you don't know exactly what you're doing, we don't know what we're doing. We don't know what's with us. So לגבי other עבירות you're still chayav, but לגבי תפילה not. So the מסקנא, the kushya, you have to say there's no kushya, but the hava amina was a kushya. The hava amina, we thought that it means you're patur from everything.

אמר רבי חנינא, even better than this, he said, לא שנו אלא שלא הגיע לשכרותו של לוט, when is he חייב? If he didn't get to the level of שכרותו של לוט. אבל הגיע לשכרותו של לוט, פטור מכולם. If you came to the שכרות of לוט, then you're patur from everything. You can't be chayav if you're completely shikor, you don't know what you're doing. Zogt di Gemara vayter. The בר שיכרא, he wasn't patur? Huh? The second, לאחר המעשה. No, he was shikor then also. Rashi complains that after he drank, he realized what happened, why did he drink again? But again, peshat he drank, he drank, but the טענה is, why did he drink? But when it came to the מעשה, he didn't know what he was doing. Gave to drink, I mean He didn't even force him down his throat, but he offered him a cup and says zol lechaim, and he gladly said lechaim. Ve'amar Rabbi Chanina, noch a zach, another thing Rabbi Chanina said: המפיק מגן בשעת גאוה, בכלל here, the word גאוה here refers to being drunk. Yeah, when you're drunk, a gantze, you know, you see that, when a person is drunk, he talks to this and you don't, you know, you're not inhibited, er redt azoy, er brecht, s'iz אין עוד מלבדו. Huh? Nothing except Yeah, except you, not except the Eibershter, אין עוד מלבדו, yeah. So המפיק מגן, if someone passes over saying Shemoneh Esrei, which Shemoneh Esrei has in it Magen Avraham, so which means he's not davening, he passes over the davenen בשעת גאוה, בשעת he's drunk, a good idea, don't daven when you're drunk. And if you pass over daven when you're drunk, סוגרין ומחתימין צרות בעדו, the Eibershter closes up any tzarot for him. If any tzarot could come, this is a zechut. It doesn't mean you should get drunk lechatchilah, but if you're drunk and you don't daven, it's a big maalah. Because then at least it shows that you have respect for the Eibershter, because if you daven when you're drunk, you pashut don't have respect for the Eibershter. Better off not to So you're better off to say, yeah, if you do that, then he takes away the tzarot. שנאמר, it says: גאוה אפיקי מגנים. גאוה means when you're drunk, אפיקי means when you pass over מגנים, מגן, this תפילה, סוגר חותם צר. So the צר, the Eibershter locks up and seals it away from you. פרעגט די Gemara: מאי משמע? How is it משמע דהאי אפיק לישנא דאעבורי הוא? It says גאוה אפיק, so we teitch אפיק means that you pass over. Where do we see that the word אפיק means that you pass over the מגנים, which is Shemoneh Esrei? So he answers: כדכתיב, because it says: אחי בגדו. It's a pasuk in in Iyov that my brothers בגדו were like A rebel. Not a rebel, it's more than a rebel. When you you're בגד, no? You're a traitor. Traitor, that's the word I'm looking for. Were traitors. כמו גודל כנחל, like נחל, like a river, כאפיק נחלים יעבורו, like a river that passes over something, it's an expression. So you see that over there it means passed over. So here also when it says גאוה אפיקי, when they're when you're drunk and you pass over the מגנים, you lock up to any tzarot. רב יוחנן אמר, it's punkt farkert. He teitches the word מפיק means כל שאינו מפיק, if not, see, before we said, Rabbi Chanina said, if you are mafik the the davenen, mafik means you pass over the davenen. He says, כל שאינו מפיק, the word mafik he taytshes different, mafik doesn't mean to pass, mafik means to reveal, that means you don't reveal. When you're drunk, means you don't daven, the תוכן is the same, you don't daven, but it's a lashon, a different lashon. If you don't bring it out, express, if you don't express it, that's what he says, then the Eibershter locks up all the tzarot for you. You don't express your davenen. See, instead of saying המפיק מגן סוגרין ומחתימין צרות בעדו, he טייטשעס כל שאינו מפיק מגן. Whoever doesn't Oh, if you don't really express when you You don't No, you don't express means you don't daven. You don't have kavanah, you know? If you don't daven when you're drunk, we're talking about drunk now, now we're talking about regular. Both of them are saying this Both of them are saying don't daven when you're drunk. The one uses a lashon, if you pass over the davenen, it's good, and another one says, if you don't express the davenen, it's good, which is the same thing. This is good for Maariv Motzaei Purim. Yeah. Most of the time people just eat and they forget Maariv. But he's not saying forgetting, he says you shouldn't daven. I know, but You should sober up and daven. You have to wait. Yeah. But the Gemara asks: מאי משמע? How is it משמע דהאי מפיק לישנא דגלויי הוא? Now we're saying farkert, that the word גאוה מפיק, מפיק means that's when you reveal. Where do we see that word? כדכתיב, it says: ויראו אפיקי ים יגלו מוסדות תבל. You saw, אפיקי ים is when the it's like like the waves who come out and you see them, here also, if you show yourself when you're drunk, it means to the Eibershter, you daven, that's no good. But now the Gemara says: מיכדי קרא משמע כמר ומשמע כמר. It's the same pasuk, you could taytsh it like him, you could taytsh it like, they both fit to the peshat. במאי פליגי? What's the machloket? What is the bottom line of the machloket, whether you should pass over the davenen, or you shouldn't express the davenen? But the Gemara says: b'dRav Sheshet. The

מחלוקת is whether we hold like Rav Sheshet. דרב ששת מסר שנתיה לשמעיה. Rav Sheshet, when he drank wine, and he didn't want to daven, he would give over his sleeping to the shamash, and he would tell him, in 15 minutes, half an hour, whatever, wake me up. Wake me up to daven. Now, did he do right or did he do wrong? That means like this: on his own, he's afraid he won't wake up. That means that the wine, the שכרות didn't go away yet. And nevertheless, he asked him to wake him up, he should daven. Is he allowed to daven after he sleeps when he's not really ready for it? מר אית ליה כדרב ששת, one holds like Rav Sheshet. He says as long as small time passed and he woke you up, you're allowed. That's the second one. The first מר לית ליה כדרב ששת, the first one that says you should pass over, that means it has to pass. That means that you have to wait till you are completely finished with your being drunk. So, this would not be good. This would not be good. To ask the shamash to wake you up, that means you're not really finished and he's waking you up, he shouldn't daven. So, one says you have to pass over, so then this is no good. One says you don't have to pass, as long as you don't express it in a way when you're drunk. So, this is already not such an expression. But why would davening It is an expression, what do you mean? It's not davening, פירוש not that drunk. So, if he's not that drunk anymore, so it's no problem to express it. But here he says you gotta pass over. Pass over means you gotta basically, you gotta wait. When he's davening and he's not so, he's not so Still not, yeah. If he thought, neh, he didn't wake up yet. The guy is waking him up, so it means that you're not finished yet. So, one that says you have to pass over, it means you have to wait till it's finished. And another one says this doesn't have to wait till it's finished. The whole derech of Rav Sheshet is a big frage because with this business that he's going to be patur, if you're taking patur from Kriat Shema, so then the davening is a payoff. The whole davening is built away with בקשות and and פסוקי דזמרה, it's a problem. All that All that is So, it's a problem. איהו איהו דאפסיד לנפשיה. It's That's not a patur! What do you mean what's to be patur from from when you're you're getting your your your צרכים what you want? Davening is עבודה שבלב. Davening is חיי שעה! חיי שעה, it's עבודה, איזו היא עבודה שבלב? הוי אומר זו תפילה. ועבדתם את ה' אלקיכם בכל לבבכם, it's a Yeah, but it's for when you want And that's tefillah, because there's tefillah. Where is

it? Rabbi Shimon bar Yochai davened once in 90 days or how did he do it? He didn't want to be mevatel himself from Torah, you know. Right, right, because he was such a high He was such a high madregah, that the Really, we always ask bikhlal, what's the inyan of davening? What's the inyan of davening? Taking away your chance to get what you want! Why bikhlal is there a chiyuv to daven? The Eibershter knows what you need, so you have to ask the Eibershter for what you need? The Eibershter doesn't know? He knows. אלא מאי? Yeah, that's the kashya. The answer is, the Eibershter doesn't have to listen to you. The Eibershter knows what you need, and if he wants to give it to you, he'll give it to you. The Eibershter wants you should express your belief in him. When you daven because you need, that means you're showing the Eibershter that, \"I know the only one that could help me is you! So I'm turning to you.\" That's the bitachon, that's emunah. And the Eibershter wants you should express your emunah. So, if you express your emunah, you deserve to be helped. So, the Eibershter, \"I'm helping you, and I know what you need. I want you to ask for it, so you should express your emunah.\" Rabbi Shimon bar Yochai, such a great tzadik, he already has He doesn't have to express it, he does it once in 30 days. Stam a person has to express it. But the guy is drunk, and he's going to go to the king and express his emunah in a crazy way, better don't come. He's not poter you. It's tefillah. He's telling you you're not fit to do it, but the definition of patur is is an offer. Yeah, yeah. Yeah, it's a tefillah, yeah. Not a patur. A patur is when he gets you out of something that you Yeah, not a patur. Yeah, because there's a chiyuv! It's a pasul. Okay, so there's a chiyuv. There's a chiyuv to daven, the Eibershter wants you to daven. In this case, he's poter you. He says, \"I don't want you to daven.\" The Rebbe says Since he said before that we're all shikorim, so really we should never daven. We're all drunk anyway. So we If I'm going to be a מדקדק, I shouldn't daven anyway, but the Eibershter wants us to daven. So, this is the עמק הפשט of what Reb' Aizik Homler said. It's his yahrzeit. Yeah, yeah, yeah. Now you're telling me, I remember it. His yahrzeit Today is Reb' Aizik Homler's yahrzeit. When? ב' אייר? Today! So,

Reb' Aizik Homler once said, they asked him, \"What could you describe it?\" He was a גאון עולם before he became a chasid of the Alter Rebbe, he was a גאון עולם. Reb' Aizik of Homel, from the city of Homel. There was a Sefer Chana Ariel, he wrote teshuvot. He spent some more time here. So, they once asked him, \"Could you describe in one one פרט of what changed by you from before when you were a chasid and became a chasid?\" He says, \"Yeah, I'll tell you. A lot of things, but one thing I'll tell you: Before I was a chasid, and I used to daven, I davening with great kavanah, and he even before davening with כוונות האר\"י ז\"ל with everything, and I thought, 'Wow, I'm davening so good, and I have such kavanot, and so I'm a I'm a gevaldig. The Eibershter has such great hanaah from me. He should answer me much faster. I mean, such a guy like that deserves to be answered faster.' So, I think the Eibershter is epes He's epes an אכזר, the Eibershter is is epes not so good, he should've Then after I became a chassid, and I'm davening now with even more kavanot, and I think that the Eibershter is such a rachman. If I'd be him, I'd hit you over the head and say, 'Hak mir nisht kein chainik! Don't Drei mir a kop!' I'd say the Eibershter I'd be the Eibershter, I would tell myself, 'Who are you? Who are you? What are you Hak mir a chainik?'\" You think who you are. Who are you anyway? What do you think, who... זאגט די גמרא ווייטער, אמר רב חייא בר אשי אמר רב, כל שאין דעתו מיושבת, someone's mind is not clear, אל יתפלל, don't daven. שנאמר, it says: בצר אל יורה. בצר means when you're narrow, אל יורה. Here יורה doesn't mean psak, that's a different thing. אל יורה means don't throw. יורה means to shoot. And you shoot, huh? No more minyans? No more? He's saying, no, so don't daven because it says בצר אל יורה, don't throw. When you daven, you're like throwing words to the Eibershter, but if you not your mind is not ביישוב, don't daven. You have to have kavanah. Tefillah

without kavanah is כגוף בלא נשמה, huh? But the people don't realize the benefit they have of davening with a minyan, kavanah that one person has. Well, one- one type of kavanah, Rabbi Chaim Brisker says, and says that if you don't have a כוונה כללית לפני מי אתה עומד, תפילתו בטילה, he says, paskent דער Rambam. You got it? There's כוונה פירוש המילות. Then there's כוונות Arizal z"l with all... But then there is the one kavanah, not the words that you're saying, the general feeling that I'm standing in front of the Eibershter. If a person doesn't realize that, then he says, תפילתו בטילה. Daytsh paskent דער Rambam that his tefillah is void, he just he didn't daven by not having this כוונה כללית. So you have to have kavanah. Kavanah this whole idea of davening is communicating with the Eibershter. And you have to imagine you're standing in front of the Eibershter, and you're davening, and half talking, and אינמיטן רעדט מען, אזוי מען רעדט, האסט געהערט א ווארט אהין. They say a- I don't know if it's a mashal, they say there is somebody who used to say every Shabbos he'd say the whole Tehillim. But he'd come to shul and in the middle he used to talk, he said this, he's a maven. So, he had a Shabbos afternoon he lay down to sleep once, and he had a dream. I forgot who it was, there's a name. He had a dream. What'd he see in the dream? He sees up there's come from מעלה, they show him a Tehillim. Tehillim this size, Tehillim this big! Thick, thick Tehillim, he didn't know. He opened up and sees curses, the Eibershter's name, and then there's a curse, and then there is a mix-up of God, who which רשע wrote such a Tehillim? So they turned around, that's you! That's your Tehillim. One pasuk is the Eibershter, the other pasuk is about the business, and then the pasuk is about, ah, this guy, let him go, who knows where, and this guy and... and it's all mixed up, and it's one big Tehillim like this. You're מחבר a megillah, that's what it is. Instead of saying Tehillim, you think you're davening. Daven, say one word here, one word there, one pasuk is this, one pasuk is this, and you talk. And the Eibershter help noch that you daven and talk, you disturb others also, that's a כבוד הבריות, that's that's rather good. Some people will talk, huh? It's knocked the שטן. Wow. I have to tell you, that חבר'ה-מאן has more kavana than me and you. No, I'll tell you why. I'll tell you why. I'll tell you why, because by him, by him it's a new thing, and he's focused. You're telling him, you watch him, what are you doing? And he's telling, here, for this one minute, me and you put on tefillin, but yet it's a habit, and put it on every day, מחטאת... עבודה זרה! Exactly! This guy is more kavana than me and you. More, exactly! You put it on the guy and he's שטייט און ערווארט, and doesn't know what's going on, and he's... Huh? He was? I don't know about... No, before... Thank you.