di Gemara, we're holding סימן ד׳. אמר רבי יהושע בן לוי, רבי יהושע בן לוי said, לעולם אל יוציא אדם דבר מגונה מפיו. A person should never say out, let out of his mouth come out something that's not nice. שהרי עיקם הכתוב שמונה אותיות, as we see the Torah circumvent, not circumvent, added, but it really means the Torah added, means crooked, but it means the Torah added eight letters. Imagine, every letter in the Torah is special. The Torah added eight letters ולא הוציא דבר מגונה מפיו, in order not to say something not nice. What does it say? שנאמר, it says by Noach, it told him to take the כשר animals and the non-כשר, and the כשר he should take seven, and the non-כשר two. So the לשון is like this: מן הבהמה הטהורה, from the טהורה animal, ומן הבהמה אשר איננה טהרה, and from a בהמה that's not טהור. Why didn't he say clear, and a בהמה that's טמא? Didn't want to use the word טמא. And what's the difference between the word טמא and אשר איננה טהרה? The difference is eight letters. And Hashem, the Torah made extra eight letters in order not to speak words that are not טהור.

Rav Papa אמר, Rav Papa says תשע. I have another פסוק where we see nine letters the Torah added. שנאמר, it says כי יהיה בך איש אשר לא יהיה טהור מקרה לילה. If a person will be not טהור, a happening of the night. It could've said כי יהיה איש טמא. So here, there are nine letters which are more in this expression than the expression before. But it's nine really, it could be 10, but the word טהור could be written without a ו. So he says, even if the word טהור is without a ו, it's nine. רבינא אמר, עשר, ו״ו דטהור. It says really לפועל there is a ו. So לפועל it's 10 letters that the Torah added in order not to say a word which is not so nice. This is one thing. Why do they always talk about the one with the animal? Why not this one? That's earlier on in the Chumash. Yeah, there is a whole sichah about this, and שיחה בכלל, the Rebbe's style was this was so clear, you hardly ever heard the Rebbe say death. He would always use the word היפך החיים. Bad, היפך הטוב. He would He would never I wouldn't say never, sometimes you have to say, because the Gemara says it's some ... כל שמראשית ... that if you have to say a halachah clearly, then you have to speak clear. It is a טמא in order to know. But if it's not נוגע to tell you a clear halachah, just when you use expressions, never. כמעט never used the word שקר. היפך האמת. Hate. Yeah. היפך האהבה. He would not use any words, כמעט never. And people who heard the way he was talking, so he'd sit at a farbrengen and take six, five hours and talk, talk for five, six hours, and not say a דבר מגונה מפיו. There was one word also This is the לשון, בין לטב בין למוטב. Yeah. And כמעט all it says, shut me, a lot of sefarim use that לשון. Why not say good or bad? So the לשון is טוב or מוטב. And that means bad, but you don't want to hear the word bad. But it says It is It could be the truth. What we mean, whenever we mean say whether it's for good or for the bad, we say בין לטב בין למוטב. Both of them mean bad. I mean, and one of them means bad. One is good, one is bad, but they don't want to use that word. There was another word that כמעט the Rebbe never used, I wouldn't say never, was I. I. No, that's רע. איך. But never. But usually, he said רשע היפך הצדיק. That's why this whole style even to teach us that's how it is. People who'd sit and comment, one of the first things people who have a chush in picking up, they would pick this up and I remember this group of Pilchick brothers, three Pilchick brothers, and they've they've whole תפארת of the Stoliner. They crowned the Stoliner Rebbe into Stoliner Rebbe. And they were very chashuve yidden. So, the Pilchick, you know the Pilchick. I remember they once came to a farbrengen. Yeah. So they came to a farbrengen, so they're sitting in the farbrengen, yeah, they were, they had a brother-in-law in Lubavitch. The Lubavitch brother-in-law is, Reb Shmuel Levitin is their brother-in-law, so it came natural, natural. I know, Meir is alive, yeah. Is he not, yeah? I remember their father. No? Uh-uh, the father was, oh, that was Reb Shmuel, Reb Shmuel, Reb Binyomin Levitin's father-in-law. Anyway, so I remember it was once at a farbrengen because it's a, it was one of the mishpachah people. So sitting, so he came, I don't know which one, Yisrael or Meir, told me told me, told me later, so I reached the kelim, he fixed it up. Says, The Rebbe, he used so many times this, spoke about, you know, bad, good, always, never said anything negative, always using היפך הטוב, היפך הצדיק, היפך הטוב. Anyway, but this is a, the whole מקור is this Gemara. Rav Acha bar Yaakov, amar Rav Acha bar Yaakov says, I found a pasuk, shesh esreh, 16 otiyot the Torah was mitar. Shene'emar, it says, כי אמר, it's in Tanach, that's what, it's in Tanach, it says, ממחרת החדש, the second day of the chodesh and David wasn't there, so Shaul. And this is about a guy who he hated. Yeah. So he was, so he didn't come one day to the Rosh Chodesh, and the next day he didn't come. Okay, so the first day he didn't say, he didn't bother asking because he thought to himself, כי אמר, he said, מקרה הוא, maybe it happened, בלתי טהור הוא כי לא טהור, maybe he's not tahor because he's not tahor, so put all the words together, because it said tamei! And he says, בלתי טהור הוא כי לא טהור, 16 letters. So the Gemara went back to Tanna devei Rabbi Yishmael, in Rabbi Yishmael's yeshiva they said, אומרים רבי ישמעאל said, לעולם יספר אדם בלשון נקיה. Should always talk lashon nekiyah, clean language. שהרי בזב קרא מרכב ובאשה קרא מושב. There's a din of a zav and a zavah. A woman, a zavah, and a man, a zav, have the same din, that they're tamei, and the tumah is a very thick tumah, av hatumah, and there's a special din there that anything the zav or the zavah sits on becomes tamei. Not because of touching. You could have 20 layers, which one touches the one that touches the other, the bottom one because it sat on it, becomes... So it speaks about things there's there's מרכב, riding, מושב, sitting, מדרס, stepping, you step on 10 things, you sit on on 10 layers of of pillows, the bottom one is tamei. Anyways, so by a zav when it talks about riding, it says מרכב. מרכב is when you ride, and you ride with your two feet apart on a horse, or whatever, an animal. And by אשה, it calls it מושב. It's not nice by the אשה to talk because פיסוק הרגלים באשה ערוה. Because speak about, huh? Because that's, that's how they ride. Right, why do they ride like that? Because it's tzniut. And when you talk, you should use that, and Torah uses that word. Okay, so that we see. ואומר, and it quotes a pasuk where it says, ותבחר לשון ערומים, you chose a a לשון which is smart, a clean לשון. ואומר, another pasuk says, ודעת שפתי ברור מללו, that the דעת comes from the lips should be very clear, it means should be very clean. Okay, so now the

Gemara asks מאי ואומר. לפועל, we have three rayot. One raya is that the Torah calls by a woman, he calls it מושב, sitting, like a chair, doesn't call it מרכב, riding. Then another raya from the second pasuk, and another raya from the third pasuk. Why do we need three rayot? So it says like this, וכי תימא, because had we brought just the first raya from the זב, I would think הני מילי בדאורייתא, only in the Torah, the Torah goes out of its way to speak clean, אבל בדרבנן, when the רבנן say words, who says they have to also say דוקא לשון נקיה? Maybe לא, not. That's why תא שמע, ואומר, that's why he brings the second פסוק, ותבחר לשון ערומים, that even the chachamim, they choose a לשון that's clean. Now, וכי תימא, The קללות is not a contradiction to this? No. Why not? I mean, there's a lot of very strong language there. Yeah, if you have to have strong language, you have to have strong language. If you have to say halacha, halacha has to be very clear. And then you have to say tamei, but it's not a halachah. Klalot are not halachah. No, well, if they have to tell you a klalah, the Eibishter want to tell you a klalah, he has to tell you a klalah. What happens with the when they have the קרי and the כתיב of the ישכבנה ישגלנה? That's for that purpose, this purpose? Yeah. That's one of the reasons. Not in all places, but... And even when we have the second ראיה, וכי תימא, you still might think הני מילי בדרבנן, that's only when the רבנן talk תורה, אבל מילי דעלמא, לא. But if you talk סתם וועלטישע זאכן, worldly things, who says that you have to speak davka a special, clean lashon? That's why תא שמע, ואומר, that's why he brings the third, the other re'ayah, the third ראיה, ודעת שפתי ברור מללו, that even when you talk stam with the lips, you have to talk clean. And then the Gemara says, you just told us that by a woman it doesn't say מרכב, doesn't say riding, it says sitting. ובאשה לא כתיב מרכב? We don't find מרכב? והכתיב, it

says, ותקם רבקה ונערתיה, says it's Rivka and her ladies, ותרכבנה על הגמלים, and they rode on the camels. So it says the word מרכב. And the Gemara says, התם משום דבעיתותא דגמלים ורכי, because they're sitting on camels very high, so you're afraid, so normally the woman would sit side saddle. What's בעיתותא mean? Fear. Oh. They sit side saddle, but here they can't do it, because you could fall off, and it's very dangerous. So therefore here it's a common practice, so it doesn't, so using the word מרכב doesn't imply anything because that's the common way they sit on גמלים. But then the Gemara brings another pasuk, כתיב it says, ויקח משה את אשתו ואת בניו, Moshe took his wife and his children, וירכבם וירכיבם על החמור, and he made them ride on the donkey. This wasn't the camels, this was a donkey. The Gemara says, התם משום בניו אורחה. Oh, because of the sons. So the the the the boys, also. Therefore, it says all together, she and the boys, so there you say you say eh מרכבת. Since it's in the same sentence, they they rode, but she didn't. Yeah, she sat. Right, the Gemara וכתיב there's another פסוק, והיא רכבת על החמור. It says by Avigail Yeah. the wife of Nabal, when she came to David, she was afraid David is going to kill him. So she came riding to him to speak to him, so it says she was riding on a donkey. And it says רכבת. The Gemara says, התם משום ביעותא דליליא אורחה. Now, one pshat is because it was at night, at night, you're afraid to to go, so you then she sits sidesaddle, I mean it's not so safe, so they sit that way. That's the seder. איבעית אימא משום ביעותא דליליא, or you could say no, it wasn't the problem of the night, maybe it wasn't even at night, משום ביעותא דדוד איכא, she was afraid of David, she didn't know what David is going to do. איבעית אימא or you could say ביעותא דדוד נמי לית, there's no fear of דוד, משום ביעותא דהרא דאיכא. She was going down a mountain, it says in the pasuk, and that's as you're afraid there, if you sit on the side and the uh you got to be careful. What about the what about the the פשוט פשט, that she had to go really fast? She had to get there before David would come and kill them. No, so normally, if it would be a straight place and not no fear, anything, so you could go fast sidesaddle. But if you're going down a mountain, I mean it's dangerous if you want to go fast because it was fast not if it's the Had it said ישיבת, there would be no limud in taking out the ו, then it would have said with a ו. It'd be shorter. Huh? It would be shorter. No. לשון קצרה? No. Yeah. It would it would say that ישיבת would be the better thing to say because in... Here it's חסר... When you say קצר, it doesn't mean חסר ויתר. קצר means if there's less words, or... Here it's חסר ויתר. חסר ויתר, the Torah went out of its way to write חסר by רכבת to teach you that you should speak לשון קצר. But he can't argue with ישיבת too, no? Wouldn't be anything to teach. What would it have taught you? Zogt di

Gemara: הנהו תרי תלמידי דהוו יתבי קמיה דרב. There were two talmidim that were sitting in front of Rav. חד אמר: שוינן האי שמעתא כדבר אחר מסנקן. This shmuah, this limud, this thing that I learned, is like a דבר אחר, like a chazir. מסנקן, Rashi says, is tired. Like a tired דבר אחר. In other words, it was like, he would say: this is a boring halacha. So he says, this was like a, ah, tired chazir. חד אמר, the other one said: שוינן האי שמעתא כגדי מסנקן. This this limud is like a a goat that's tired. So why did he have to use a דבר אחר? Why did he have to use to mention דבר אחר, and not חזיר? So the Gemara says: ולא אישתעי רב בהדי דהאיך. Rav didn't talk to that guy. The guy that used the word דבר אחר, he didn't talk to him. How do you know that means חזיר? I don't know, דבר אחר. Because דבר אחר means חזיר. No, that's what it means. Yeah, yeah, it says it other places. So they have the famous joke, you know, with the am ha'aretz. It says in Shulchan Aruch that for Rosh Hashanah night you should take a head of a fish, head of a ram, and it says if you don't have head of a ram, you can take a ראש דבר אחר, take from a different thing. A different thing! So this guy, so it says you should take a head of a דבר אחר! So he took, took a חזיר! And everyone knows that דבר אחר is a חזיר. Yeah, that's a chidush when you speak about חזיר? No, that comes from the Gemara, it's called דבר אחר. Zagt di Gemara another story: הנהו תרי תלמידי דהוו יתבי קמיה דהלל.

There were two talmidim sitting in front of Hillel. חד מינייהו, one of them was רבי יוחנן בן זכאי. ואמרי לה, some say they were sitting קמיה דרבי, in front of רבי, וחד מינייהו רבי יוחנן. Okay. חד, חד אמר לו, one said when he's teaching halachot or a she'eilah he asked: Yochanan ben Zakkai is a different Rabbi Yochanan. Yeah, yeah. Much later. He asked like this: מפני מה בוצרין בטהרה ומוסקין בטומאה? בוצרין is an expression that's used when you pick grapes. מוסקין is an expression, the same idea, when you pick olives. And the din is that when you pick grapes, you have to pick it in a כלי that's טהור. If you pick olives, you don't have to pick it in a כלי that's טהור. And the the reason why we would think it is, because if the כלי is טמא, the grapes will become tamei, the food becomes tamei. But it only becomes tamei if it ever got wet, has to be מוכשר לקבל טומאה. Now, and it has to get wet after it was picked off the tree. So as soon as you pick off the tree and you put it down, even if you put it on something tamei, it won't become tamei. But when you put it down, sometimes you throw it, you put it down, a little juice comes out. So the juice that comes out of the grapes is considered משקין, considered liquid, which makes right away the grapes מוכשר. Because why, because it it's gives like a it has the same taste. By the olives, you don't want the the the oil of the olives to to be on it, it's sticky, but this gives a it has the it has a taste, that's what it is. So he says like this. So he used the lashon, he asked a she'eilah: מפני מה, why is it that when you pick grapes, you have to pick when it's tahor, with something that's tahor, but when you pick olives, you could pick בטומאה? חד אמר, the other one asked the same question, but he asked it a different way: מפני מה בוצרין בטהרה, why when you pick grapes you have to be to use a טהור, ואין מוסקין בטהרה, and you don't have to pick the olives when it's טהור? He didn't use the word and you could pick it when it's טמא. אמר, so the רבי said, whether this was Hillel or the first story, here it's the or Rabbi, it's so you know what he said? מובטח אני בזה, I'm guaranteed this guy, שמורה הוראה בישראל, and he'll become a מורה הוראה. So that's Rabban Yochanan ben Zakkai or Rabbi Yochanan, whichever story, and they both became whatever he said, that's the one that said it. There is a pshat in some Rishonim the opposite. Because who spoke דרך קצרה? Who was shorter? The other guy: מוסקין בטומאה. So he says like when he said this was on the other guy. Not like this was a pshat. ואמרו, they said: לא היו ימים מ... הוראה בישראל, this this person became a big posek. The machloket is, the machloket is because one said it nicer and the other said it shorter? Sure. Zagt di

Gemara vayter: הנהו תלתא כהני, there were three kohanim, and they were getting Lechem Hapanim. To take the Lechem Hapanim, divide it among all the kohanim, everyone got a little tiny piece. So חד אמר, one said: הגיעני כפול. I got the size of a bean. חד אמר, he says: kezayit. Not כפול. Not כפול, כפול! You know, twice, כפול? Not כפול, כפול! Like a פול. No, there is no dot in the כ, that's why. Yeah, but there's no dots anywhere here. The whole Gemara doesn't have dots. I know yours has dots. This one has dots. Well, anyway, it's it's כפול. Okay. And one said: I got a kezayit. וחד אמר, one said that: הגיעני כזנב הלטאה. I got such a small piece, like the tail of a הלטאה. הלטאה is one of the the sheratzim. Got like the tail of a הלטאה. And he's talking about the לחם הפנים. בדקו אחריו, they checked after him, ומצאו בו שמץ פסול. Found out that there's there's some some she'eilah in his yichus of being a kohen, or some mefarshim say some avodah zarah, something, they found about him terrible things, and they saw it because the way he talked. This just shows that the way you speak, so if a person speaks grob, and unfortunately if people speak grob and they say these things, they need bedikah. Check up the yichus, צו זען פון וואנען שטאמט ער. פרעגט די גמרא: What do you mean, they found that this kohen had a pasul? והתניא, we learned in a beraita: אין בודקין מן המזבח ולמעלה. It says when a kohen wants to collect terumah, or whatever, you have to investigate. So you investigate who is his father, who is his grandfather, but the moment you come to a a grandfather, somebody who served in the בית המקדש, don't check further, because for sure if he served in the בית המקדש, the Sanhedrin at that time looked into him, and if they allowed him, for sure it was good. Now

here, we're talking about a kohen that served in the בית המקדש, so obviously everything was checked already. So how do you say that now they looked into him and they found a pasul? So די גמרא says: לא תימא שמץ פסול, אלא אימא שחץ פסול. What's the pasul? שמץ means a type of pasul in aveirah in in yichus. No! שחץ פסול, they saw, they looked into his personality, and they saw what kind of big baal gaavah he is, what kind of big גראבער יונג he is. Iba'is eima, or you could say: No, be'emet they takeh found a pasul. איי, we said we don't look if someone served in the בית המקדש, don't even check? שאני הכא, דאיהו הוא דארע אנפשיה. That's a normal case. Here, he ruined it for himself. The fact that he spoke that way, he brought out that this is an exception. He forced like the Beis Din to look again into him, and it showed that there was stuff, and sometimes, you know, they didn't know and they passed by. Maybe they found nothing, but he was still coarse, so... No, that's the first peshat. They didn't find any pasul, they just found that he was a גראבער יונג. What did you say? You don't have to check further back than the מזבח? You said, one of his ancestors who was at the מזבח? No, if he himself was at the מזבח, his father, or if his father... So you don't know what his father did besides that, after the incident? Right, nu! Grandfather worked at the מזבח, and then he... No, so you have to go all the way there, nu! You have to go check in what was there. But when you come to the last one who was by the מזבח, you don't have to check. Maybe that guy was a a חלל? So that you don't know, that you know is good. Now further further down, you have to check. מן המזבח ולמעלה, you know. There's a guy with the picture of his father on the... Jacob became a grand a grandfather today. מזל טוב, יעקב! Mazel tov. Girl, boy? Girl, girl. Girl. מזל טוב, מזל טוב. בת תחילה, סימן יפה לבנים. What a consolation prize. And they say Reb Michel Gordon, somebody with came told him he has a second girl. So he said: Oh, ווייסטו וואס?

עס איז א דין, א בהמה דנפחתה מדמיה. בת תחילה סימן יפה, א בהמה האב איך, נפחתה מדמיה. זאגט די Gemara the story, a famous story, I spoke about it this Pesach: ההוא ארמאה דהוה סליק ואכיל פסחים בירושלים. It doesn't sound kosher. I know! That's the joke. There was this גוי who used to come to ירושלים and eat קרבן פסח. This is the story, I spoke about this on Pesach. אתא לקמיה דרבי יהודה בן בתירא, came to רבי יהודה בן בתירא. אמר ליה, he said, the גוי says to רבי יהודה בן בתירא: כתיב, it says: כל בן נכר לא יאכל בו, וכתיב: כל ערל לא יאכל בו. A גוי shouldn't eat and an ערל shouldn't eat, ואנא קאכילנא משופרי שופרי! I eat and I get the best piece! אמר ליה רבי יהודה בן בתירא, says: מיאליה קא ספו לך? Do they give you from the אליה? Says, at the tail, there's a fat. Do they give you that אליה? Now, that's an אליה that you you put on the mizbeach, no one eats it, but he made him he wanted to do something. So he tells the goy: Did you eat from the אליה? אמר ליה: לא. He said: No. Oh, he says, and you think you're getting the best? אמר ליה, he said to him: כי סלקת להתם, next time you go to פסח in ירושלים, אימא להו, ספו לי מאליה. Tell them next time, ask for the אליה, it's even better! כי סליק, so the גוי, when he got there, אמר להו, he said to them: מאליה ספו לי. I want, this time I want the אליה. אליה. אמרו ליה, they said to him: מאי קא אמרת? What are you talking about? אליה לגבוה, the אליה goes to the מזבח, to the Oibershter. ואמרו ליה, they said to him: מאן אמר לך? Who told you this? Who told you to ask for the אליה? אמר להו, he said: רבי יהודה בן בתירא. In other words, he was trying to argue with them: you're telling me that they can't give me the אליה? You know who told me? רבי יהודה בן בתירא. אמרו, they said: מאי האי דקאמר? What's going on here? רבי יהודה בן בתירא didn't make this mistake. בדקו בתריה, they checked after him, ואשכחו דעכו״ם הוא, they found out that he's a גוי, וקטלוהו, and they killed him.

שלחו ליה, to רבי יהודה בן בתירא, they sent a message to רבי יהודה בן בתירא: שלום לך, רבי יהודה בן בתירא, שלום to רבי יהודה בן בתירא, דאת בנציבין, you're living in נציבין far away from ירושלים, ומצודתך פרוסה בירושלים, and your net is all the way to ירושלים, you're causing in ירושלים that you're catching. The שאלה is why did they kill the גוי? What did the גוי, why did he deserve to die? For eating the קרבן פסח he deserves to die? So he shouldn't, don't let him eat it. So there are different, a lot of answers to this שאלה. One answer is that by a גוי, if he ate it, it's גניבה. And he was, and one of the שבע מצות is גניבה, and he's חייב מיתה, מיתה for everyone of the שבע מצות. It was cheating. And then there's another one, another one that's for eating קדשים, if a גוי eats קדשים that he's not allowed, it's חייב מיתה. By a גוי, על פי הלכה there's no punishment besides מיתה. By a איד there's מלקות, there is כרת, there is מיתה, there is, and by a גוי it's... Why didn't Rabbi Yehuda ben Beseira go? Tosafos's kashya, that's what I, that was the speech I gave, no? Why didn't he go? So

Tosafos answers a few answers: or he was sick, or he was old, or he lived in Chutz La'aretz, yeah, and נציבין, what נציבין is, that's Tosafos brings. Or he didn't have any קרקע in Eretz Yisrael. And if you don't have קרקע in Eretz Yisrael, you don't go to עלייה לרגל, you don't eat the קרבן פסח. And that's where we're in, and the famous I said, the vort from the Gra, then I... What is the vort from the Gra? He says that's an interesting thing. How come? Every איד has land in Eretz Yisrael, every איד has ד׳ אמות, so how come he didn't have? So the Gra says this pshat: there's a Gemara says in Sanhedrin talking about the עצמות היבשות, that's why I spoke about this, עצמות היבשות. So who are they? So there's one opinion, the opinion that they, it was the יוצאי מצרים that came out from Mitzrayim early. And then, so אמר רבי יהודה בן בתירא, and one is that it's called a mashal, it never happened. So Rabbi Yehuda ben Beseira says: it did happen, I'm one of their descendants, and he showed the tefillin, this is the tefillin from them. So if he was a descendant from them, and they came out from, from Mitzrayim before they entered Eretz Yisrael, so they didn't get a share in... How come every Yid has a share in Eretz Yisrael? Because I ירש from my father, my father holds, cuz everyone ירש, but they were killed! Yeah. He's trying to say that when he was מחיה מתים that עצמות היבשות, he was מחיה מתים them, and these were the people. So he says: I'm one of their descendants. So he didn't have a share in Eretz Yisrael. That's the the Gra's vort. Some sefer, a different Chassidishe Rebbe, that's also... fine.