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? Dechtiv it says: ועלי זקן מאד, עלי was the kohen gadol, 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 הצובאות פתח אהל מועד. And they would have a, the pasuk uses a 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, because that's not what it means. But why does it mean, what did they do really? They did do something bad, but not this bad. מתוך ששהו את קיניהן, because since they were big ba'alei ba'alei ga'avah, 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, to bring it right away, so therefore it pushed away the time when the women, these women were able to have פריה ורביה with their husband, מעלה עליהם הכתוב כאילו שכבום, so the Torah considers as if they were the ones who did something to them. But nevertheless, the Torah does refer to it as similar to גילוי עריות. Why didn't they? Nothing, they just didn't care. So they brought it and, \"Okay, we'll bring it.\" And they waited, who knows. Huh? That's not ביזוי קדשים, that's not. ביזוי קדשים is something else. ביזוי קדשים is worse, we'll see. Yeah, they bring it to the Beit Hamikdash, now they give it to the kohen, and the kohen has to bring it. 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? Dechtiv it says a פסוק, גם בטרם יקטירון את החלב, before they even brought the chelev, the fat on the mizbeach, because the din is certain parts, certain korbanot after you makriv the fat on the mizbeach and you sprinkle the blood you can eat the meat. Before they were makriv the חלב, ובא נער הכהן ואמר לאיש הזובח, the the the kohen 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 chalav and then you will take. No, no, no, they said, \"No, we wanna take right away.\" כי ניאצו האנשים את מנחת ה', these people were embarrassing the minchah of the Eibershter, they didn't care, and they ate from the meat before they were makriv the korban. Not the kohen, the person said. The kohen's attendant. Not the kohen. 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! Bring the, be makriv the chalav, then you will take it.\" The baal. No, because the Torah, wait, first of all, the pasuk first is גילוי עריות, that's how he uses the words of it. If the Torah refers, obviously it's something like that. Okay, then the Gemara continues:

מקדש ראשון מפני מה חרב? Why did the first Beit Hamikdash get destroyed? That's your question, yeah. And he answers: מפני שהיו בה שלושה 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 saying, the the navi is saying by the time of the churban: 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 what's the word for that. Huh? Curl up. What does that mean? מאי כי קצר המצע מהשתרע? What does it mean that the matza 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 Beit Hamikdash, they would bring עבודה זרה into the Beit Hamikdash. And then they would say, \"Well, the Beit Hamikdash...\" So the navi says, the Beit Hamikdash doesn't have place for two, for עבודה, for the Eibershter and for עבודה זרה. And the pasuk continues: והמסכה צרה כהתכנס, and the the the cover is too narrow, too small to cuddle up, אמר רב שמואל בר נחמני, כי מטי רבי יונתן להאי פסוקא, when Rabbi Yonatan would come to this pasuk, בכי, he would cry. What we're saying really here is as if there's no place for the aibershter in the בית המקדש. Both can't be, because עבודה זרה became the tzarah. Who is a tzarah? A tzarah is when you have two wives, each wife is a tzarah to the other, that's called... So like you're having two wives, two, that, the, they 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. נעשית לו מסוכת צרה, so the עבודה זרה could become a tzarah, could become like a a a, yeah, it's nothing, should become a competition so to speak. Right, why didn't He ignore it? Right. So he's saying he would cry, but that's what it is. If you bring עבודה זרה in, you bring עבודה זרה in. That's, you know, that's small. It's a divorce, isn't that? Right, right. Nevertheless, the aibershter gave bechirah chofshit and it means something. If you do it, you do it, that's that's a bad thing.

Where do we see that they did גילוי עריות, adultery? Ktiv, it says, ויאמר ה׳, and Hashem said, יען כי גבהו בנות ציון, because the daughters of Tzion are very proud so to speak, ותלכנה נטויות גרון, and they were going with stretched-out necks. And then okay, the pasuk continues more things and the Gemara explains exactly what were the things that they did. יען כי גבהו בנות ציון, when he said that Tzion the daughters of Tzion were like high, שהיו מהלכות ארוכה בצד קצרה, they would go two, 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 paying 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 a up up upward קומה. ומסקרות עינים, the pasuk continues, ומסקרות עינים, דהוו מליין כוחלא בעיניהם, that they would put make-up on their eyes, with 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 you would go So that that attracts attention. וברגליהם תעכסנה, and they would get they'd get them angry with their feet. What is that? אמר Rabbi Yitzchak, Rabbi Yitzchak said, melamed, it teaches us, שהיו מביאות מור ואפרסמון, they would bring different spices, different perfumes, ומניחות במנעליהן, and put it into their shoes, ומהלכות בשוקי ירושלים, and they would walk in the streets of ירושלים. כיוון שמגיעות אצל בחורי ישראל, they would get to the boys, בועטות בקרקע, they would give a קנאק with their feet in the ground, ומתיזות עליהן, 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 גילוי עריות, that they tried to attract the boys. Why is it גילוי עריות if they're both single? Huh? The bachurim. Why single, what difference does it make? What? He's single makes no difference. No, but who who who says they were single? They they Who says they were single? בנות ציון. If single and single. Who says they were single? Okay. Not single, and even single could also be called גילוי עריות. You're stretching it, you're stretching it. Yeah, yeah, they were married. I am saying, yeah, they were 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 גילוי עריות even though it's פנוי הבא על

הפנויה. שפיכות דמים, where do we see that in the 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 ירושלים from end to end, לבד מחטאתו אשר החטיא את יהודה, besides the sins that he made יהודה sin לעשות הרע בעיני ה׳. Okay. This next words are not clearer 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 it 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 בשחד ישפטו, the leaders judged with bribery, וכהניה במחיר יורו, the כהנים, by payment, that's how they פסק'נד, ונביאיה בכסף יקסמו, and the נביאים, through money, that's how they say the נבואה, ועל ה׳ ישענו, but then it says on Hashem they they were, waiting, relying. So we see from here that even though they did the terrible things, but they relied on Hashem, that's one maalah. Like today, who says they don't do it? Also, what's today? What's that say? Huh? That they trust in Hashem. That's for sure. But the who says the first part is today? Huh? Well, that's not what it says here. Here it says other things. Somebody that does the terrible things, תקיא. I mean why Doesn't say talk to this officer, it says he walked over there. Yeah, but it shows that their trust in Hashem was בדרך מקיף, חסידות would say, but that 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 Mikdash Rishon there were three עבירות, 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 עבירות. 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, it will be destroyed, והר הבית לבמות יער, and the the הר הבית, the place of the בית המקדש, will become like a mountain of the of the forest. So here you have three things. The same idea, but it's three things: ציון שדה תחרש, ירושלים עיין תהיה, and הר הבית לבמות יער. But this is all in the first בית המקדש. Aval Mikdash Sheni, the second בית המקדש, שהיו עוסקים בתורה ובמצוות ובגמילות חסדים, the time of the חורבן of the second בית המקדש they were learning Torah, they did mitzvot, they did גמילות חסדים, מפני מה חרב? Why was it destroyed? And the answer is מפני שנאת חנם שהייתה בהם ביניהם. They had שנאת חנם. ללמדך, that teaches you, ששקולה, huh? That shows ששקולה שנאת חנם כנגד ג' עבירות, עבודה זרה, גילוי עריות, ושפיכות דמים. שנאת חנם. They learned Torah, did mitzvot, did גמילות חסדים. Come on now, it's not, but שנאת חנם is even worse. I think It's 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, חנם? כלום? או לא? על פי שכל, you hate because you you feel he's taking away your כבוד, he's taking away your money, he's doing But סתם, for no reason, you see a guy, you never met him, you don't you see him the first time, you hate him, I mean, right? או לא? Why yeah, why would you hate him? No, because he represents something that you're afraid. No, I don't hate France. I hate the best bad France, nothing. 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 an Okay, you hate an Arab. Because the Arabs are bad, they hurt you, they this. That's what I said.

What is sinat chinam? Is that Is there such a thing? Obviously there is. The Gemara says it, the גמרא זאגט איז געזאגט. 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 that is a סתירה to your מציאות. Some people feel that as long as there is another מציאות, it's taking away. I want to be מתפשט all over. Like he talks about it in Hechaltzu. In Hechaltzu, the Maamar Hechaltzu תרנ''ט. No, no, there he talks about sinat chinam. And he says, you know where there is sinat chinam more? Amongst talmidei chachamim! So he says. Rashab, in the Maamar Hechaltzu. Talks says that the sinat chinam is found more amongst talmidei chachamim. If you learn Torah, then you automatically feel yourself as a מציאות and this other guy is also a מציאות, I have to be the only מציאות. No, so that's that's what you call chinam because he didn't do anything to you. It's mamash, but it's just it's his מציאות is a סתירה, whatever. Hechaltzu, it says it's among between the talmidei chachamim themselves. There are something else. Says that am ha'aretz used to hate the talmidei chachamim. When Rabbi Akiva said, \"When I was an am ha'aretz, and I saw a talmid chacham, I was going to In my mind, I would love to tear him like a like a fish.\" Rabbi Akiva, \"כשהייתי עם הארץ.\" He was an am ha'aretz. But in one place it says like a כדג, one place it says כחמור, נושכו כחמור. Some place it says I would tear him like a fish. That's in There's a מקור in in Yeah. In the מדרש it says. In the Gemara also. That's what I was asking before. What's pshat sinat chinam? So if you hate somebody for some reason, it's not chinam. Come on now. So I'm saying obviously this is called chinam and there is such a thing as just because there is another מציאות. Somebody who takes this מקום, I want to be the whole מקום, I want to fill up the whole מקום. Somebody 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're 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. No, חינם means it doesn't cost. It's free. For no reason. No, free means no reason. חינם 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. חינם means he didn't do anything to me, for no reason I hate him. Strange thing. Okay, stop here. No, we're saying you're not allowed to have sinat chinam. So why is this, how there is a possibility, just there's another מציאות 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, you don't like it. Because, because...