happened there, גילוי עריות, adultery, or ביזוי קדשים, and they embarrassed the korbanot. They weren't, you know, careful, they weren't respectful. גילוי עריות, where do we find that in the time of Shiloh they had גילוי עריות? D'chtiv, it says, ועלי זקן מאד, עלי who was the כהן גדול was very old, ושמע את כל אשר יעשון בניו לכל ישראל, he heard what his children, his children were not so good, what they were doing to the יידן, ואת אשר ישכבון את הנשים הצבאות פתח אהל מועד. And they would have, the pasuk uses the lashon that they would have relations with the women that would come to the to the Mishkan. ואף על גב דאמר רב שמואל בר נחמני אמר רבי יוחנן, even though Rav Shmuel bar Nachmani said in the name of Rabbi Yochanan that it doesn't mean simple, כל האומר בני עלי חטאו אינו אלא טועה, that if you say they really sinned, they really did that, is a mistake, cuz that's not what it means, but what does it mean? What it did really, they did do something bad, but not this bad, מתוך ששהו את קיניהן, because, since they were big בעלי בעלי גאווה, when the women would come to bring their korbanot after they gave birth to a child, and before they bring the korbanot they couldn't have relations with their husband, and they didn't care, they were negligent, they didn't put bring it right away, so therefore it pushed away the time when the women these women were able to have פרו ורבו with their husband, מעלה עליהם הכתוב כאילו שכבום, so the Torah considers as if they were the ones that did something to them. But nevertheless, the Torah does refer to it as similar to גילוי עריות. Why didn't they let them do it? Why didn't they let them bring it? Why did they, what would they gain? Nothing, they just didn't care. So they brought it, okay we'll bring it, and they waited who knows. So the women were bringing it. Huh? That's not ביזוי קדשים, that's not. ביזוי קדשים is something else. ביזוי קדשים is worse, we'll see. The women were bringing their sacrifices. Yeah, they bring it to the Beit HaMikdash, now they give it to the kohen, and the kohen has to bring it. So he didn't... So they didn't bring it right away, they didn't care, they had better business to do. ביזוי קדשים, where do we see that in that time they were מבזה, they weren't respectful to the קדשים? D'chtiv, it

says a פסוק, גם בטרם יקטירון את החלב, before they even brought the חלב, the fat on the מזבח, cuz the דין is a certain part, certain korbanot, after you מקריב the fat on the מזבח and you sprinkle the blood, you could eat the meat. Before they were מקריב the חלב, ובא נער הכהן ואמר לאיש הזבח, the the the כהן would come and say to the person, give me the meat! ויאמר אליו האיש, the person would say, קטר יקטירון כיום החלב, today, bring the חלב and then you'll take. No, no, no, they said no, we want to take right away, כי נאצו האנשים את מנחת ה', these people were embarrassing the מנחה of the Eibershter, they didn't care, and they ate from the meat before they were מקריב the korban. So the kohen said you have to wait, right? Not the kohen, the person said it. The kohen's attendant. Who said this? קטר יקטר... Not the kohen. Hey, to the man who was being offered. The kohen said, here, take it now? The kohen's attendants. Yeah. The kohen, but that's the kohen's side that would not wait and would take it right away. The man of the korban would say, wait, be מקריב the חלב, then you'll take it. So the בעל? The בעל. The Gemara says, that's a stretch to גילוי עריות, we're not talking about... No, because the Torah first said... Yeah, but if it's not mamash, then... But the pasuk first is גילוי עריות, that's the whole use of the words. If the Torah refers, obviously it's something like that. Okay, then the

Gemara continues, מקדש ראשון מפני מה חרב? Why did the first Beis Hamikdash get destroyed? That's the question here. And he answers, מפני שהיו בה שלשה דברים, it had three things: עבודה זרה, גילוי עריות, ושפיכות דמים, idol worship, adultery, and murder. Where do we see it? עבודה זרה, דכתיב, it says, that he's saying the the navi is saying by the time of the חורבן, כי קצר המצע מהשתרע, that the the the bed is too short to stretch out, והמסכה צרה כהתכנס, and the cover is too short to roll up, to cuddle up, I don't know exactly the word for it. Huh? Curl up. Curl up. What does that mean? מאי כי קצר המצע מהשתרע? What does it mean that the מצע is too short, the bed is too short for stretching? אמר רבי יונתן, it means like this: קצר מצע זה מהשתרר עליו שני רעים כאחד. The word מהשתרע is made up of two words: שני רעים. Now, two רעים means two friends. What they did was, at the same time when they had they knew that the Eibershter is in the Beis Hamikdash, they would bring עבודה זרה into the Beis Hamikdash. And then they would say, well the Beis Hamikdash, so the נביא is saying the Beis Hamikdash doesn't have place for two, for for the Aibershter and for avodah zarah. And the פסוק continues, והמסכה צרה כהתכנס, and the the the cover is too narrow, too small to cuddle up. אמר שמואל בר נחמני, כי מטא רבי יונתן להאי פסוקא, when רבי יונתן would come to this פסוק, בכי, he would cry. What we're saying really here is as if there is no place for the Aibershter in the Beis Hamikdash, they both can't be, because avodah zarah became the צרה. Who's a צרה? A צרה is when you have two wives, each wife is a צרה to the other, that's called. So, like you're having two wives, two the the two gods there. And he used to cry and he would say a strange thing, מאן דכתיב ביה, the one that says by him, כונס כנד מי הים, that He's able to gather the water of the ים and make it into a wall, this what the Aibershter could do? עשתה לו מסיכת צרה? So that avodah zarah could become a צרה, could become like a a a yeah, it's nothing. Could become a competition, so to speak? Why didn't he ignore it, right? So he's saying, he would cry, but that's what it is. If you bring avodah zarah in, you bring avodah zarah in. It's bigger it's bigger than that. You know, that's why, of course, isn't that bigger than this is only Right, right, right. Nevertheless, the Aibershter gave bechirah chofshis, and it means something. If you do it, you do it, but it's a bad thing. Where do we see that they did גילוי עריות, adultery? כתיב it says, ויאמר ה׳, and ה׳ said, יען כי גבהו בנות ציון, because the daughters of ציון are very high, so to speak, ותלכנה נטויות גרון, and they're going with stretched out necks. And then again with the פסוק continues more things. And the Gemara explains exactly what were the things that they did. יען כי גבהו בנות ציון, when it said that the daughters of ציון were like high, שהיו מהלכות ארוכה בצד קצרה, they would go to, one was short, one was tall. They would have, not like tall girls together and short ones. They would have the women, one short next to one tall. Why? They wanted to make it obvious. They wanted to attract attention. So they, one of the ways they did, some say because by standing next to a short person, you look taller. So they were like bringing attention, \"Look, we're big, we're tall.\" ותלכנה נטויות גרון, they went stretched out necks, שהיו מהלכות בקומה זקופה. Yes, they went stretched out like, with an up, up, upwards קומה. ומשקרות עינים, the פסוק continues, ומשקרות עינים, שהיו ממלאות כוחל עיניהם, that they would put make-up on their eyes, and eye make-up, and to make themselves look, you know, more attractive. Not in a good way, in a bad way. הלוך וטפוף תלכנה, they would like float. What does that mean? שהיו מהלכות עקב בצד גודל, they would walk with the heel next to the front of it. In other words, they would take short steps. Heel to heel to toe. Heel to toe, like you go with slow, short steps. What is it? Like, you know, you go So that, that attracts attention. וברגליהם תעכסנה, and they would get, they get them angry with their feet. What is that? אמר רבי יצחק, teaches us, שהיו מביאות מור ואפרסמון, they would bring different spices, different perfumes, ומניחות במנעליהם, and put it into their shoes, ומהלכות בשוקי ירושלים, and they would walk in the streets of Yerushalayim. כיוון שמגיעות אצל בחורי ישראל, they would get to the boys, בועטות בקרקע, they would give a knak with their feet in the ground, ומתיזות עליהם, and the perfume that was stuck in the shoes would spritz out on the boys, ומכניסות בהם יצר הרע כארס, and they would put in the yetzer hara like poison. Oh. So this is all giluy arayot that they tried to attract the boys. Why is it giluy arayot if they're both single? Huh? Single doesn't matter. What? He's single makes no difference. No, but if they they're both single Who says they were single? They they בנות ציון. They're single and single. Who says they were single? Okay. Not single. And even single could also be called giluy arayot. Yeah, yeah, I'm just saying, yeah, they weren't not single. No, no, there is I don't want to go into other sugyot, but there is there is such a thing as being called giluy arayot, even though it's פנויה הבא על הפנויה. שפיכות דמים, where do we see that in time of the first Beit Hamikdash they had murder? כתיב it says, וגם דם נקי שפך מנשה הרבה מאד, מנשה spilled a lot of blood, עד אשר מלא את ירושלם פה לפה. He filled Yerushalayim from end to end. לבד מחטאתו, besides the sins that החטיא את יהודה, that he made Yehuda sin, לעשות הרע בעיני ה׳. Okay. This next words are not clear how it goes, different girsaot, and whichever way it doesn't fit in, but we'll try. Then the Gemara says, רשעים הם אלא שתלו בטחונם בהקדוש ברוך הוא. The Gemara says there were these people who were bad, but one maalah they had, they had trust in Hashem. So the Gemara says, התם במקדש ראשון, that fits to the time of the first Beit Hamikdash. What was it, what did it say by the first Beit Hamikdash? כתיב it says, ראשיה בשוחד ישפוטו, the leaders judge with bribery, וכהניה במחיר יורו, and the kohanim by payment, that's how they pasken, ונביאה בכסף יקסומו, and the neviim through money, that's how they say the נבואה, ועל ה׳ ישענו. But then it says on Hashem, they've they've been waiting they're relying. So we see from here that even though they did the terrible things, but they relied on Hashem. That's one ma'alah. How come today Who says today? That for sure, but the first part Who says the first part is today? Huh? Well, that's not what it says here. Here it says other things. Somebody that does a terrible things, תקע. I mean Don't say talk to the sofer, it says they both were there. Yeah, but it shows that their trust in Hashem was בדרך מקיף, חסידות would say, wasn't real. Because if you really, really, really trust in Hashem, then you don't do these things. Now, since we said before that in the מקדש ראשון there were three aveirot: עבודה זרה, גילוי עריות, ושפיכות דמים, לפיכך הקדוש ברוך הוא הביא עליהם ג' פורעניות. Hashem brought three punishments כנגד ג' עבירות שבהם, כנגד the three aveirot. Where do we see three punishments? שנאמר it says: לכן therefore בגללכם because of you ציון שדה תחרש ציון will be plowed like a field, וירושלים וירושלים עיין תהיה, and ירושלים will be desolate, will be destroyed, והר הבית לבמות יער and the הר הבית, the place of the Beit HaMikdash, will become like a mountain of the of the forest. So here you have three things. The same idea, but there is three things: that is שדה תחרש, וירושלים עיין תהיה, and הר הבית לבמות יער. But this is all in the first Beit HaMikdash. אבל מקדש שני, the second בית המקדש, שהיו עוסקים בתורה ובמצוות ובגמילות חסדים, the time of the churban of the second Beit HaMikdash they were learning Torah, they did mitzvot, they did gemilut chasadim.

מפני מה חרב? Why was it destroyed? And the answer is: מפני שנאת חינם שהיתה בהן, ביניהם. They had sinat chinam. ללמדך, that teaches you, ששקולה, huh? That shows ששקולה שנאת חינם כנגד ג' aveirot: עבודה זרה, גילוי עריות, ושפיכות דמים. Sinat chinam. You learn Torah, you did mitzvot, you did gemilut chasadim. If it would have been for a good, for a good reason, that's okay? No, but sinat chinam is even worse. I always wondered, does a person hate is there anybody who hates somebody for no reason? They hate for Is there such a thing as hating another person for no reason, chinam? Sure or not? Al pi seichel. You hate because you you feel he is taking away your kavod, is taking away your money, is But stam, for no reason? You see a guy, you never met him, you don't know you see him the first time and you hate him? I mean Sure or not? Why yeah? Why would you hate him? No, because he represents something that you are afraid. No, I don't hate France. I hate their the best bad France, not the So why you hate them? You see in America a goy, so you hate him? Why davka France, because there is some reason there. You hate on the Okay, you hate on Arabs, because the Arabs are bad, they hurt you, they they. Hakadosh Baruch Hu, like we're discussing, is there such a thing? Obviously there is. The Gemara says, what the Gemara zogt is gezagt. I mean there is such a thing as sinat chinam. Sometimes it's for no he didn't do anything to you, but his מציאות is a סתירה to your מציאות. If there is you feel some people feels as long as there is another מציאות, taking away. I want to be מתפשט all over. Talks about in חופה, in היכל חופה, the Maamar Heichal Chofah תרנ\"ט. There it talks about sinat chinam, and he says, \"You know where there is sinat chinam more? Amongst תלמידי חכמים.\" So he says. The

Rabbi Rashab in the Maamar Chofah. Davka says that the sinat chinam is found more amongst תלמידי חכמים. When you learn Torah, then you definitely feel yourself as a מציאות, and this other guy is also a מציאות. So I have to be the only מציאות. So that's why he calls chinam, because he didn't do anything to you. It's ממש but it's just his מציאות is a סתירה. It was mainly between the the ignorant and the תלמיד חכם. But in חופה it says it's among חכמים, between the תלמידי חכמים themselves. That's something else. It says that the עם הארץ used to hate the תלמידי חכמים, and Rabbi Akiva said, \"When I was an עם הארץ, and I saw a תלמיד חכם, I was going to in my mind I would love to tear him like a like a fish.\" רבי עקיבא, כשהייתי עם הארץ. He was an עם הארץ. כחמור, הייתי נושכו כחמור. But in one place it says כדג, and one place it says כחמור, נושכו כחמור. In some place it says that, \"I would tear him like a fish.\" Yeah, in the Midrash it says. That's what I'm asking you before, what how what's pshat sinat chinam? So if you hate somebody for some reason, it's not chinam. So I'm saying, obviously it is called chinam, and there is such a thing as, just because there is another metziut, somebody who's takes makom, I want to be the whole makom, I want to fill up the whole makom. Someone came once to the Tzemach Tzedek, and he said, \"Rebbe, in my shul, in my city, where I am, wherever I, people step on me. People, they mevatel me, they step on me.\" So he said to him, \"Why do you have to spread out into the whole shul that wherever people walk they step on you?\" That's the pshat. Huh? No, chinam means it doesn't cost, it's free, for no reason. Who said that it's free? No, free means for no reason. Chinam means for nothing. If someone hurt you, someone stole from you, you could hate him. It's wrong to hate him anyway, but that's not sinat chinam. Chinam means he didn't do anything to me, for no reason I hate him. Strange thing. Okay, stop here. Sunday... No, we're saying you're not allowed to have sinat chinam. So why is this haftara a possibility? Because just as another metziut who's also something, and that bothers you. You want to have the whole the whole kavod you want to have, somebody else has kavod, this ruins it. Because because when you are, yeah,