סימן נ\"ג. There should be a סימן here. Yeah. There should be a סימן. Where is the? You got it? Right before the נדרים. Right, נ\"ג. סימן נ\"ג the page for it. תניא, שטייט in a ברייתא, אמר רב יוסי, רב יוסי said, this is all talking about ארץ ישראל. The end of כתובות talks about ארץ ישראל and the מעלות of ארץ ישראל and how things grew, special. So אמר רב יוסי, רב יוסי said, סאה ביהודה, if you had one סאה in יהודה of of grain, היתה עושה חמש סאין. From that one סאה, you could make five סאין if it would work out: סאה קמח, these are different types in in the flour itself, and you have, קמח is the thicker flour; סאה סולת, you have one סאה of the finer flour; סאה סובין, סובין are, I don't know what you call it in English, the סובין, the the bran, no, the? The bran. The bran, yes. סאה מורסן, מורסן is the even the bran that's later that's, after you sift it from the bran you get another one; and סאה קיברס. קיברס is very שוואכע flour that you only make called פת קיבר, a very שוואכע bread which is, I guess they even give it to the dogs or something. זאגט די גמרא weiter, אמר ליה ההוא מינא לרבי חנינא, a certain מין, an אפיקורס said to רבי חנינא: יאי משבחיתו בה בארעייכו. You're right for being משבח your land. When you praise ארץ ישראל, you're doing it right, because I know, he says, from experience. בית סאה אחת הניח לי אבא ממנה, I one סאה, my father left me one area, one סאה, ממנה משח, there I got oil; ממנה חמר, there I got wine, there was olives grew there, vines grew there, grapes; ממנה עיבור, there I got grain; ממנה קטניות, from there I got beans; ממנה רעות מקנאי, my cattle would graze from that same area. In other words, that small little piece gave out so much. Yeah, he says, so he says, \"I know from experience that you're right when you say ארץ ישראל is special. Here, I see it.\" It's talking about in it's, about in his זכות. Actually, before we learned that there was a place where they gave so much, and the תנא came and he said, \"Who are you growing this for, for the גוים?\" And it became smaller. But here he says it it did happen. אמר ליה ההוא בר אמוראי לבר ארעא דישראל, a guy from of the אמוראים, a גוי from אמורי, said to a ייד that's from ארץ ישראל, he said, האי תאלתא דקיימא אגודא דירדנא, this tree that's on this other side of the ירדן, he was on this side, and this was right by the border, כמה גדריתו מינה? How much do you take off from it? How much do you get? How much fruit? How much do you gain from it? אמר ליה, שיתין כורין, 60 כור. אמר ליה, he said to him, אכתי לא עייליתו בה אחתיתוה? You didn't go in yet, just by the border, and you destroyed it already? אנן, ק\"ך כורי הוה גזרינן, we used to cut 120, double, 120 כור. אמר ליה, so he said, אנן נמי מחד גיסא קאמינא לך, I also meant from one side. When you asked me, I thought you meant from this side. If you go around the whole thing, I'll have 120.

אמר רב חסדא, רב חסדא said, מאי דכתיב, what is the פשט in the פסוק where it says, ואתן לך ארץ חמדה נחלת צבי? I will give you a land of desire, a good land, a נחלה, inheritance of צבי. Now, I believe the פשוט פשט, צבי means לשון wanting, desire. But he טייטש'es, למה נמשלה ארץ ישראל לצבי? Why is that all compared to a deer? לומר לך, to tell you, מה צבי זה אין עורו מחזיק בשרו, just like that צבי, a deer, his skin cannot cover the whole meat, which means it it has a skin, when you take off the skin and you try to put it back, it won't work. It gets smaller. In other words, when it's on him, it's stretched, and when you take it off, that's it, it gets smaller. So too, אף ארץ ישראל אינה מחזקת פירותיה. ארץ ישראל cannot hold the The פירות grow there, but later, when you cut it off, there's not enough place to store it. Could have matter shock, if there's enough place to grow it, how could there not be enough place to store it? Just like by the צבי, if it's enough the size is enough that it could have it, that it could cover him, so how in the world is it not? It stretches. So, ארץ ישראל stretches. Other places it says the same thing, but in, not לגבי the פירות, it says לגבי the people, לגבי the people, אוכלסין, לגבי the people, because the גמרא says how many people were in a certain area, and one of the other אמוראים said, \"What are you talking about?\" I saw that area. You couldn't fit 600,000 sticks there, how'd you fit 600,000 people? So he answered, ארץ הצבי. It grows, it פושט, it stretches. What does that mean בגשמיות? פושט בגשמיות. It could be something that expands. It gets bigger in miles? No, the map will get I mean the land will get bigger? It's like almost like נמנע הנמנעות, it's like two opposites, like I mean I don't know exactly how it works, but it's place where you can't fit starts fitting. How about ירושלים? Huh? Every time you'd be in ירושלים on שלוש רגלים. So there you have the ווארט that it was sprawling, like crowded. א עולם, לא אמר אדם, no one complained שצר לי המקום. That's the נס! אידן who are complaining! That, yeah. עומדים צפופים ומשתחוים רווחים, that, yeah. They weren't squeezed. Someone writes, I think, is it מדרש or what, in some ספר, I forgot already, but he says it was very crowded, but when they came to do the השתחויה on יום כיפור, there was plenty of place. So that's also Yeah. דבר אחר, another פשט. What is the פשט that ארץ ישראל is compared to a צבי, to a deer? מה צבי זה קל מכל החיות, just like a deer is lighter than all animals, that's why it could run so fast, because it's feels lighter. אף ארץ ישראל קלה מכל הארצות לבשל את פירותיה, so too, ארץ ישראל is lighter, meaning it's faster, just like a deer is faster, it's faster to ripen the fruit. They grow faster, it ripens faster. פרעגט די גמרא if so, if you compare the fruit to a deer, and you compare it, you could say also מה צבי זה קל ואין בשרו שמן, just like a deer is light and the meat is not fat. Everyone knows the meat of a deer is very tough, and you have to cook it a lot, and Huh? Lean. And it's very lean, which maybe nowadays it's a מעלה. אין די אלטע צייטן, in the time of the גמרא, בשר when you said the best thing was בשר שמן ויין ישן, old wine and fat meat. Nowadays fat meat, who eats fat? But, I guess a little bit of fat it has to have, fat meat that gives a good taste. Steak has to have some fats to it. If you have steak completely dry, it ain't gonna taste good. Just has to be a little שמן, I guess. Anyway, so אי הכי, if you compare it to a deer, so the fruit of ארץ ישראל is also not fat? Which means not tasty? אף ארץ ישראל קלה לבשל ואין פירותיה שמנים, it's like light and it could it ripens fast, but it's not fat, it's not tasty? תלמוד לומר, no, that's not true. ארץ זבת חלב ודבש, a land that runs milk and honey. שמנים מחלב ומתוקים מדבש, it's fatter than milk and sweeter than honey. Yeah. So milk is fat. That's why you have the milk nowadays, they take out the fats, milk is fat. Yeah,

זאגט די גמרא ווייטער, אמר רב יהודה אמר רב, a different ענין, מעשה באדם אחד, story of a man ששיגר לבית חמיו, he sent to his father-in-law present, יין חדש, new wine that was just made, שמן חדש, new oil, וכלי פשתן חדש, and new flax, garments of flax that was just grown, בעצרת, for שבועות time. מאי קא משמע לן? What's it teaching you? חשיבותא דארץ ישראל קא משמע לן, teaches in ארץ ישראל that even though this is not a normal season, because if it was new, that means wine grew then and olives grew then, and flax grew then, and nevertheless it was new because it grew at that time, which was not the right season, it still grew. That's the מעלה of ארץ ישראל. So it's not a מעלה, see, I would have think that the חידוש would be that he sent his father-in-law present. That's yeah, that's a חידוש, but ווייס איך וואס, that's it's also a חידוש, but that's not the חידוש in this סוגיא of גמרא. Yeah. ווייסט וואס זאגט מען א חתן? דער אויבערשטער should make you like אדם הראשון in גן עדן. Why? What was the מעלה? ס'איז נישט געווען קיין שווער און קיין שוויגער. You see, he was using his his father-in-law's money. Oh, that could also be. Yeah, זאגט די גמרא ווייטער,

רבי אלעזר כי הוה סליק לארץ ישראל, רבי אלעזר when he went up to ארץ ישראל, אמר, he said, פלט לי מחדא, now, I see I'm already saved from one curse. כי סמכוהו, when he got סמיכה, אמר, he said, פלט לי מתרתי, now I'm saved from two curses. כי אותבוהו בסוד העיבור, when they got him involved in the secret of the the calendar, how to make the calendar, אמר, he said, פלט לי מתלת, now I'm saved from three curses. What did he mean here? Is it the the שבועות we learned about earlier? The three No, no, no, no, no, no, no. You mean the three שבועות of ארץ ישראל? No, no, this is a different thing. שנאמר, it says that יחזקאל, it's about דער אויבערשטער cursing יידן, telling יידן things are going to be bad, והיתה ידי אל הנביאים החזים שוא, I'm going to give those נביאים that are false נביאים, I'm going to punish them, and then the פסוק says, בסוד עמי לא יהיו, what's the punishment? They will not be in the secret of my nation. What and then the פסוק says, ובכתב בית ישראל לא יכתבו ואל אדמת ישראל לא יבאו. So the גמרא דרש'ס these three things: בסוד עמי לא יהיו, what does it mean they're not going to be the secret of my nation, זה סוד העיבור. That's the point, they will not be able to know this סוד, that's called a סוד, it's a secret of the עיבור, a secret of the how the calendar. It's one of, why is it a secret? But it means that it's so hard to understand that it's a deep חכמה, it's called סוד העיבור. And then he said, ובכתב בית ישראל לא יכתבו, they will not be written in the כתב of יידן, means a סמיכה, they won't get סמיכה. ואל אדמת ישראל לא יבואו, they won't come to the land of the יידן, that's כמשמעו, simple. So here, he was afraid of it might all three things might happen to him. What is this, huh? What is this סמיכה? Getting סמיכה, when חכמים got סמיכה. כתב בית ישראל? Yeah, סמיכה, you would basically write down. Even nowadays you give סמיכה, you write down. So, he was afraid, so when he came to ארץ ישראל, so at least one thing he won't get, he says, for sure. The curse was not to go to ארץ ישראל, I'm here. When he got סמיכה, he said the second curse won't be there, because I got סמיכה. And when he found knew the סוד העיבור, he knew the third curse won't get him. זאגט די גמרא weiter, רבי זירא כי הוה סליק... What is the curses that he would get if he didn't go? What are these curses? No, not to be able to have these things, no. Just not to be able to... Yeah, that's what he says. They will not get the סוד העיבור, the אייבערשטער is telling the the curses to the נביאים, חוזי שוא, the false נביאים.

רבי זירא כי הוה סליק לארץ ישראל, רבי זירא, when he came up to ארץ ישראל, לא אשכח מברא למעבר. He couldn't find, the bridge wasn't available, he couldn't find the bridge to go, there was no bridge there to cross. נקט במצרא ועבר, so he crossed a different way. So, the רש״י gives a whole explanation how it was. Seeing that what they used to do there was no no bridge, they would take a long a piece of wood, put like throw it down on the water, which was from one court to the other, but it was very narrow, so to walk on it, you could, even though it was on all the way from the beginning to end, you could fall off, so they would tie a rope from one end to the other, and then when you walk, you would hold on to it, and then you would move and make sure you got across. But this was, obviously, had he waited, the river was the the bridge wasn't available, had he waited a while, he would be able to cross the bridge. This is dangerous to cross, but he did that. אמר ליה ההוא מינא, so this אפיקורוס said to him, עמא פזיזא, you are a nation of of hasting, means fast, doing things fast. Where do I see? דאקדימתו פומייכו לאודנייכו, by מתן תורה you said נעשה before נשמע. Why, so you rushed! You rushed, you rushed into saying you'll do before even knowing what you're going to do, what you what what you're going to be told to do, yeah, I'm going to do. So אכתי בפזיזותייכו קיימיתו, you're still in a rush, I see you doing this. אמר ליה, so he explained to him why he was in a rush to to go into ארץ ישראל, דוכתא דמשה ואהרן לא זכו לה, a place where משה ואהרן wasn't זוכה to go, אנא מי יימר דזכינא, how do I know I'll זוכה? So, if now I have an opportunity, I'm going to כאפ אריין, I can't wait, because you never know, if I don't do it now, you never know if I'll ever do it again. And a ראיה that it's not such an easy to do it, because משה ואהרן didn't get to do it, so maybe I won't get to do it. It's all בענין of the מעלות of ארץ ישראל. זאגט די גמרא weiter, רבי אבא מנשק כיפי דעכו. רבי אבא would would would kiss the, when he would cross and get into ארץ ישראל, and עכו was by the border. Actually, it says תוספות brings in ירושלמי, עכו was a city that half of עכו was in ארץ ישראל, half of עכו was חוץ לארץ. The border went through the city, and we learn that גמרא, I always tell the בחורים, for example, Kansas City. Kansas City, half is Kansas and half is Missouri, so half is ארץ ישראל, half is... So, when he would get into the side of ארץ ישראל in עכו, he would kiss the floor, kiss the the סלעים, kiss the the rocks of עכו. רב חסדא, רב חנינא, here it says, מתקן מתקלי. He would fix the streets. He wanted to make sure that ארץ ישראל is good, no one should be able to talk לשון הרע against ארץ ישראל, so he would fix the streets. רבי אמי ורבי אסי, רבי אמי and רבי אסי, when they were there, they would always make sure to feel comfortable. קיימי משמשא לטולא ומטולא לשמשא, if they would sit be in a place where the sun is shining and it got too hot, they would go over to the shade, if they were in the shade and it was too cold, they will go out to the, all for one reason, that if they're in ארץ ישראל they didn't want to have any complaints against ארץ ישראל, against ארץ ישראל. רבי חייא בר גמדא מיגנדר בעפרה, רבי חייא בר גמדא when he'd come he would roll in the sand of ארץ ישראל. שנאמר like he says he was מקיים this פסוק, כי רצו עבדיך את אבניה ואת עפרה יחוננו, that your עבדים liked the stones and they would be nice to the, יחוננו, be מחן to the sand, he would show that he likes the sand, he would roll in the sand of ארץ ישראל. אמר רבי זירא אמר רבי ירמיה בר אבא, רבי זירא says in the name of רבי ירמיה בר אבא, דור שבן דוד בא, the generation that משיח will come, קטיגוריא בתלמידי חכמים, there will be a lot of people who will fight against the תלמידי חכמים. רש״י even says מלמדין חובה, they will find all kinds of complaints against the תלמידי חכמים. I guess nowadays שוין צייט משיח קומט, it's happening. אמריתה קמיה דשמואל, I said it to שמואל, אמר, he said צירוף אחר צירוף. It's going to be גזירות and be גזירה after גזירה, problems after problems over problems. שנאמר, it says ועוד בה עשיריה ושבה והיתה לבער. He says if only if the צרות will be so bad that only a tenth will be left, a tenth of good people be left, and even that will be ruined, with צרות after צרות after צרות. תני רב יוסף, רב יוסף said בזוזה ובזוזה דבזוזה. בזוזה is לשון ביזה, שלל what they would people would would when you spoiled, when you steal, when you get the spoils of war. There'll be stealing after stealing. The stealing לכאורה is finished, they'll still look again. In other words, they're going to make צרות after צרות after צרות. So that's not such a good idea, not such a good ענין. But the גמרא finishes it off with something good.

אמר רב חייא בר אשי אמר רב: עתידין כל אילני סרק שבארץ ישראל שיטענו פירות. In the future, משיח will come, even fruitless trees are going to give fruit. שנאמר, it says כי עץ נשא פריו, a tree will give fruit, תאנה וגפן נתנו חילם, and the the date, the the fig tree and the vines will give their their fruit. Now, so what does the עץ mean? עץ means a tree that doesn't give fruit, will also give fruit. Now the שאלה is this this last piece of גמרא is a big, you know, discussion. The רמב״ם פסקנ'ס אין בין עולם הזה לעולם הבא, לא, עולם הזה, שיעבוד מלכויות בלבד, that there will be no נסים. I mean there'll be נסים, but there won't be a change in the nature. There will be no change in the מנהגו של עולם. עולם כמנהגו נוהג. And here we see there's going to be a change of the nature, that אילני סרק, trees that don't give fruit, will give fruit. That's ממש a change of the nature. So all kinds of ענינים that all kinds of ביאורים, the רבי has a long אריכות on this ענין. So the one of the מפרשים he brings says it means like this: before the חטא עץ הדעת, all trees gave fruit. It was only, so it's not something new. All it is, it'll come back to before. And the רבי doesn't like that פשט, and according to the רבי has his פשט that, how, learns as a whole חידושים, even the שיטת הרמב״ם, that the רמב״ם says that it will be no change in that, it means like this: there will be a תקופה, the רבי says, where there will be no change. But then in that same תקופה, there will be a change. And he also connects it for the פרטים. 40 years? Before. זכו, if לא זכו, this whole thing is the the minimum that has to be, what the רמב״ם says is, that has to be that משיח will come, things will be good, but no change in the nature of the world. But if we're זוכה, that could be. But the רמב״ם doesn't write it, because the רמב״ם writes what the הלכה. That's a הלכה that has to be, that no, but that could be more. And for sure the רבי said we will be זוכה, so it'll be a change in the nature of the world. And the best proof is תחיית המתים. See, according to other מפרשים, other ראשונים who learn תחיית המתים is the end, so that's a that's another In other words, like this: first there'll be עולם כמנהגו נוהג, then תחיית המתים will be נשמות בגופים, come back to body, and that's how it'll stay forever. So that's the second תקופה. So the first will be But the רמב״ם himself says that תחיית המתים is not the end, אלא the real עולם הבא is נשמות without גופים. ממילא, but according to the רמב״ם, according to the רמב״ם, תחיית המתים is all in the first תקופה, isn't תחיית המתים a change in the nature of the world? That dead people become alive? So the רבי is מחדש that according to the רמב״ם, in the first תקופה there are two תקופות. There's a תקופה where there will be no change, and then a תקופה where there will be a change.