אמר רבה בר רב הונא, רבה בר רב הונא said: כל אדם הכועס, anybody who gets angry, אפילו שכינה אינה חשובה כנגדו. That means that even the Shechinah, he doesn't care about anybody, not even the Shechinah. שנאמר, it says: רשע כגובה אפו, a רשע when he's אפו, when his anger is great, בל ידרוש אין אלקים כל מזמותיו, he doesn't look. The Eibershter is not even part of מזמותיו. מזמותיו means his thinking, he doesn't even think about the Eibershter. Now, בכלל, it says כל הכועס כאילו עובד עבודה זרה. You're angry like avodah zarah, why? It's all farbundn with this. What's what's כעס עבודה זרה? Because why does a person get angry? Because ישות. Because you insulted me, you said something to me, I get angry at you, something you did to me. So, that's basically avodah zarah. It's עבודה זרה בדקות. Avodah zarah doesn't mean to bow down to an idol, avodah zarah means if you're machshiv any other metzius besides Hashem. Not davka if you machshiv a stone, or you machshiv another person, you machshiv yourself. It's like avodah zarah. So, that's why a person gets angry. That's why Just like by baal gaavah, a baal gaavah says Aibershter says אין אני והוא יכולים לדור במדור אחד. And it

says כל a baal gaavah is כאילו דוחק רגלי השכינה. It's all the same thing, cuz the moment you make yourself into a מציאות, you're pushing away Hashem. Rabbi' Yirmiyah miDifti אמר, it says: משכח תלמודו, you forget your learning, ומוסיף טפשות, become more foolish. שנאמר, it says: כי כעס בחיק כסילים ינוח. Anger rests in the lap of a fool, that means it's foolishness. וכתיב, another pasuk says: וכסיל יפרוש אולת. A כסיל, a fool, will explain ענינים in Torah according to his narishkeit. So it's both of these things, so I think it says it goes to fools so it makes him foolish, and he forgets his learning. He says stupid pshatim when you're when you get angry. The same thing be'emet goes on a baal gaavah, it says: כל גאה שוטה. Any baal gaavah is a shoteh. שטו העם by the man. Yeah. Shotim. Shotim, yeah, yeah. Cuz they Cuz, yeah, and it's why shotim? Because it says in the Gemara that there were three kinds. Some, the tzadikim, the man came to their door. The other ones had to go a little further, and the the

worst ones had to go all the way far. שטו העם ולקטו, the shotim. And why shotim got to do with bad people, aveirot? אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות. So shtut has to do with it. Get this meshuneh, yeah, I heard how the world taytsh a vort: ויענך וירעיבך ויאכילך את המן. The Aibershter made you hungry and he gave you the man. It's a setirah. If he gave you the man, you shouldn't be hungry. If he wouldn't give you the man, you'd be hungry. What's ויענך וירעיבך ויאכילך את המן? It says It says that people, tzadikim it fell by the door. The other ones had to go further. The other ones had to go far. Now, if a person had to go far, it was very obvious for everybody that he's a rasha. He didn't want to go. So to go and get, so he was hungry. Because the Eibershter gave us the man so וירעיבך. Surprised it doesn't say It says if of the divine, the Shechinah was was not important to him as if, because It doesn't say as if. I know it doesn't. It says it's it's it's Shechinah is not important, yeah! Because if he would be a not he wouldn't if he We would say like a rasha. Like a benoni is like a rasha. No no no, here here it's takeh he's pushing the Shechinah is not chashuv. רב נחמן בר יצחק אמר, Rabbi Nachman bar Yitzchak says: בידוע שעונותיו מרובין מזכיותיו. If he gets angry, you know that his aveirot are more than his mitzvot. שנאמר, it says: ובעל חמה רב פשע. If a person is a baal chamah, he has a lot of aveirot. Zagt di Gemara vayter: אמר רב אדא בר חנינא, Rabbi Adda bar Chanina said: אלמלא לא חטאו ישראל, if the Yidden wouldn't sin, לא ניתן להם אלא חמשה חומשי תורה וספר יהושע בלבד. All they would get is chamishah chumashim the five chumashim and that's it. Yehoshua also. Now, let me just explain what it means. All the other Neviim basically is mussar, From the Yidden the Neviim mussaring the Yidden. If the Yidden would be good Yidden, you wouldn't have these Neviim. What would we be left? Only with Chumash. Sefer Yehoshua also. Why you have to see Yehoshua, yeah? מפני שערכה של ארץ ישראל הוא. Because Yehoshua is pashut to teach you where you have to go to Eretz Yisrael, which שבט took, so that's needed, nothing to do with חטא. But the rest of the נביאים has to do with aveiros. Yeshaya? Also? Yeah, it's all musar. שנאמר it says כי ברוב חכמה רב כעס ויוסיף דעת יוסיף מכאוב. It says, why did the רב חכמה come? רב כעס, because the Eibershter got the Yidden, I mean the Yidden got the Eibershter angry. Memeila, they need to send neviim, so we have more neviim. Other places it says אלמלא חטאו goes on the חטא העגל. That if not for the חטא העגל and there wouldn't be שבירת הלוחות, all we would have חמישה חומשי תורה וספר יהושע בלבד. It's because of the שבירת הלוחות and we got the second לוחות. So it means the Midrash says, so now we got, says there the lashon, Mishnah, Sifra, Sifrei, everything we got, תורה שבעל פה. You say the חטא העגל represents all the aveiros in general? Yeah, but besides, in חסידות explains because it had to be in order to get the עלייה of the whole Torah, we had to have a greater ירידה. Yeridah tzorech aliyah. So after the חטא העגל and the Yidden became בעלי תשובה, במקום שבעלי תשובה עומדים אין צדיקים גמורים עומדים, ממילא, so they got a higher מדרגה in Torah, they got more Torah. זאגט די גמרא ווייטער, it's a Mishnah in Avos. רבי אומר, רבי says, איזו היא דרך ישרה שיבור לו האדם, So the Eibershter shouldn't be angry. It's a different pshat. It's still angry. It turned out to be good, but it's, yeah, next page. Here. רבי אומר, he did exactly what he wanted. רבי says, איזו היא דרך ישרה שיבור לו האדם? What's the nice, what's their Oh, so it's a page before, on this side? No, no, no, on the on the other side. Right over there. On this? No, no, no. ט', ט' is over here, no? Yeah, ט' is over there, yeah. We're in the middle of ט'. Yeah, you turned the wrong page, two pages it seems. רבי said what derech should a person choose? כל שהיא תפארת לעושה ותפארת לו מן האדם. Pashut pshat. What's good for him, nice for the person who does it, and also that's nice for other people. That was good, you do something that other people should, should praise you. So the people should look So bichlal it means that you make a kiddush Hashem. You could do good things, but you do it for yourself and you have to do it in such a way that other people look at and say, wow, look at this frumer Yid. He's behaving so good, it makes a kiddush Hashem. What it does is like it says in Sifrei, ואהבת את ה' אלקיך, שיהא שם שמים מתאהב על ידך. It's not enough you should love the Eibershter, you have to behave in such a way that you make other people love the Eibershter. That's the real ואהבת. זאגט די Gemara ווייטער, רב שמעון ברבי, so it's still Nedarim, so we're talking about Nedarim. Rav Shimon bar Rabbi, that was his name, הוה ליה נדרא למישרי. He had a neder to matir. Now we learned the other day that in order to matir a neder, you have to have a פתח חרטה. You have to find a way saying, had I known this and this, then I wouldn't have made the neder, oh, then they're matir the neder. But if you don't have a פתח חרטה, there's nothing that you could say that had I known I knew everything and I still made the neder, then you can't be matir. So this Rav Shimon had a neder to be matir. אתא לקמייהו דרבנן, they came to the Rabbanan. אמרו ליה, so they said, they tried to find a פתח חרטה. So they said to him like this: אדעתא דהכי? Did you make a neder also had you known this, you would also make? אמר אין. Said, yeah, I knew that and I still made the neder. אדעתא דהכי? Another thing, he found something else, maybe this thing? אין. Yes. They said that כמה זימנין. And they couldn't find, everything they said, he said, yeah. והוה מצטער רבנן, and the Rabbanan had tza'ar and they went משמשא לטולא, it took him so long, they they're trying to figure it out, so they standing in a place where it got too sunny, too hot. They went לטולא, so they went to the shade. Then it got too cold, so they went מטולא לשמשא. And and and and they didn't know what to do and they tried to help him because as we learned in the Gemara before, you have to be matir, you have to look for a heter. Says if you make a neder and you're not matir neder, like you make a במה and you're מקריב a korban on a במה, it's a rachmanut. So אמר ליה בטנית בריה דאבא שאול בן בטנית, so בטנית the son of Abba Shaul ben Batanit said to him like this: מי נדרת אדעתא דמצער רבנן מטולא לשמשא ומשמשא לטולא? When you made the neder, had you known that because of your neder the חכמים will have tza'ar? It's because of your neder they have problems now and they have tza'ar and they have to go from here to there and there to there, would you still make the neder? אמר לא. Oh, no. If I'd known that, I wouldn't. ושרו ליה, they were matir, that's also called a A, a פתח חרטה. And there was a better story, even this one's strange, but this is even stranger. Rabbi Yishmael bar Rabbi Yosi, same thing, הוה ליה נדרא למישרי, he had a neder to be matir. Also, like, come I the Rabbanan came to the Rabbanan, same thing, אמר ליה, they said, \"אדעתא דהכי, you made a neder for this, you have learned, yeah? אדעתא דהכי? אמר ליה, \"אין.\" וכמה זמנין? A few times, they said, \"It's nothing.\" כיון דחזא ההוא קצרא דקא מצערי רבנן, there was a washer, a laundry guy, a guy that took saw that the חכמים have צער and they're, they're, מחייה בבוכלא דקצרי, he took his כלי that he used, mister, my clay, give him a hak in kop to the guy. To who? Yeah, he, he. He gave the guy, the guy who made a neder, and אמר, he said, \"אדעתא דמחייה לקצרא ליה לא, So, he said, \"Oh, if I'd known that because of my neder I'd get hit in the head, I wouldn't have made the neder.\" So, they were matir the neder. Can we use that today? No, can we use that kind of logic today to say, if I knew that I had to go to the Beit Din and I'll have all the all these, maybe? That's the chiddush of this Gemara. but bepo'al it came out as a result of the neder. The next story is a, a finer ma'aseh. ההוא גברא דהוה מסיק בחבריה זוזי, there was a guy that he owed somebody else money. אתא לקמיה דרבא, came to Rava, and he said, \"You owe me money.\" אמר ליה ללוה, so Rava said to the borrower, \"זיל פרע ליה. You borrowed money, go pay.\" אמר ליה, he said, \"פרעתיך. I paid you.\" And the guy ta'anah'd you didn't. אמר ליה רבא, so Rava said, \"אם כן, זיל אישתבע ליה דפרעתיה. You said you paid, go swear that you paid.\" אזל, he went, ואייתי קניא, he brought a stick, ויהב זוזי בגויה, he made, brought a stick, made a hole in the stick, put, mostly he owed him $100, he put $100 into the stick, and closed it. והוה מסתמיך ואזיל, and he was leaning on the stick when he was coming. ואתא עליה לבי דינא. With the stick he came to Beit Din. אמר ליה למלוה, and now he said, \"I'm ready to swear.\" So, he says to the lender, \"נקיט האי קניא בידך. See, I have to swear, I have to hold the Sefer Torah, so I my hand is busy. I can't hold my stick. Please hold you, my.\" So, he gave the מלוה the stick to hold. נסב ספר תורה, he took a ספר תורה, ואשתבע דפרעיה. כל מה דהוה בידיה. And he swore that \"Whatever I owed him, whatever money I owed him, I I gave him.\" And it was true, cuz he gave him the stick to hold, so, yeah, I gave it to him. But he didn't know. He didn't know the money was there. He didn't pay him, he meant to take the stick back. It's just in order he wanted to swear false. Yeah, a crook, a crook. A crook, sure he's a crook. No, he want, he didn't really pay him, but he knew he had to swear, and he wanted to get around it, so he did this, and he gave him, and he swore that I gave it to him. He's מודה במקצת. No? That's why he's chayav a shevuah, that could be. It doesn't say here, mashma he's a מודה במקצת because it says he had to swear. Now, it could be he was a מודה במקצת and he'd have to swear min haTorah, but could be it was a כופר הכל that you have to swear מדרבנן, שבועת היסת, but when the re'iyah is it's a מודה במקצת, because he took a ספר תורה. If you shwear swear שבועת היסת, a כופר הכל doesn't have to hold a ספר תורה, since he said he held the ספר תורה, מסתמא he was a מודה במקצת. ההוא מלוה ברוגז, that מלוה, the guy, the, the, the lender got very angry cuz he knew he didn't pay him and he didn't know he had the money there, but to him he was swearing false, ותברה לההוא קניא, so he took the stick and broke the stick out of anger, ונשתפכו הנהו זוזי בארעא, so the money fell out, ואישתכח דבקושטא קא משתבע. So, it turned out that that he swore wasn't lying, but he didn't pay him. That's all. So he threw the money? So ve'od, they made him pay. Immediately, Rava saw that he's a liar. This has a famous, known story, known as קניא דרבא, the story of the stick with Rava that the guy, a liar. But he got his money, there it was. Broke the stick and he saw his money. Yeah, he got his money. Yeah. This he didn't expect, this guy, didn't expect the stick to break, or him to break it. He didn't expect to get his money, either. Oh, he hoped that he wouldn't swear. He made a shevuah. Sure he's chayav. Okay, now the Gemara there goes into whole kinds of things here that אי עביד איניש דמשתבע אדעתא דנפשיה? Question is like this, when you make a guy swear, this case here is, not the, the בפועל when you, בית דין makes a person swear, they say to him, \"You swear על דעתנו. We make you swear a certain לשון, but you could always think of excuses that this little word meant so-and-so. You're not swearing according to what you think it means. You're swearing according to what we think it means.\" And the Gemara proves when a person normally swears, he doesn't mean himself. It means לכתחילה, you don't even have to say it, that you're swearing על דעתנו. A person doesn't swear על דעתיה דנפשיה. פרעגט די גמרא, והא קתני לימא דמשתבע אדעתיה דנפשיה? משתבע אדעתיה דנפשיה, what, you're telling me that people normally don't swear meaning the way they interpret it, and could be it's a lie, but they taytsh put in words into it, I'll prove to you different. ותניא, it says in a ברייתא like this, וכן מצינו במשה רבינו, we find by משה רבינו, כשהשביע את ישראל בערבות מואב, when he made the Yidden in ערבות מואב swear that they'll keep the תורה, אמר להם, so he added to them, הוו יודעים, you should know, שלא על דעתכם אני משביע אתכם, I'm not making you swear according to your דעת, the way you think you're saying, אלא על דעתי ועל דעת המקום. That's what I mean, what the Oibershter means, שנאמר, it says, ולא אתכם לבדכם, it's not only you that I'm making swear. What did he mean not only you? Not the way you think you're swearing, you could taytsh out what you want, it's we, I mean. מאי אמר ליה משה רבינו לישראל, what did he say? What did he tell them? לאו הכי קאמר, maybe this is probably what he said, דילמא עבידיתו מילי, you'll do something, ואמריתו על דעתנו, you're going to swear, but you're going to still do aveirot, because you're going to taytsh arayn somehow that the aveirah you did is not included. משום הכי אמר להו, so he said, \"No, על דעתי, you swear my.\" לאפוקי, yeah, frekt di, now what could he have thought that they'll taytsh out? What could they taytsh? They're going to say, \"We're going to serve serve the Eibershter, serve God.\" So what could they taytsh later not? So he says what? לאפוקי מאי? לאו לאפוקי שמוא דעבודה זרה אלוה, דקרו ליה אלוה? Maybe like this: they said like this, \"We're going to do only what God wants.\" They're going to say, \"עבודה זרה is also called God, so when we swore, we swore we're going to do what עבודה זרה says.\" Okay. And therefore, since they could taytsh that arayn, משה רבינו told them, \"You should know that you're swearing what I mean the Eibershter, not what you think.\" But lichora what do we see? מכלל דעביד איניש דמשתבע אדעתיה דנפשיה. So we see Moshe Rabbeinu was suspecting that they'll swear and have in mind themselves. So how did you say before that a person doesn't do that, and you don't have to taytsh for this? The Gemara says לא. This is not what he had in mind, because עבודה זרה איקרי אלוה. You don't have to taytsh. עבודה זרה is called אלוה. דכתיב, it says, ובכל אלהי מצרים אעשה שפטים, so he calls them God. So that's something that so automatically they cannot taytsh arayn that he meant עבודה זרה, because עבודה זרה is called God. When he said, \"You should not worship עבודה זרה, but worship worship God,\" automatically it can have no other פשט. So that's not what he had to be chosheish. Okay. But the Gemara right away asks, ולישתבעינהו דמקיימי מצות. Why did he have to say you mean על דעתי? Afilu if you give a make him swear lechatchilah that you'll do mitzvot. If you say, \"I'll do mitzvot,\" then automatically there's no choice. There's no mistake. So the Gemara says, \"No, משמע מצות המלך.\" Mitzvah is a commandment. Who's the Oybershter? It's a mitzvah of the מלך. פרעגט די Gemara, ולישתבעינהו דמקיימי כל המצות. So he says maybe it means משמע מצות ציצית. They'll say it means tzitzit. Why? דאמר מר, שקולה מצות ציצית כנגד כל המצות שבתורה. Tzitzit is all the mitzvot, but only one mitzvah we'll do, the rest we won't. פרעגט די Gemara weiter, ולישבעינהו דמקיימי תורה. So not mitzvot, you should swear we're going to do Torah. So the Gemara says משמע תורה אחת. We have two תורות, תורה שבכתב and תורה שבעל פה. So if they say Torah, they'll count only תורה שבכתב. פרעגט די Gemara, ולישבעינהו דמקיימי תורות. Let them swear they'll do תורות, both. No, משמע they could taytsh a different thing. תורת מנחה, תורת חטאת, תורת אשם, it says in the Torah this is a few of these תורות, but not the whole not everything. ולישתבעינהו דמקיימי תורה ומצות. They said both, let them say תורה ומצות. So the Gemara says, \"No. תורה משמע תורת המנחה, תורת מנחה, תורה they'll taytsh the Torah of a קרבן מנחה, and מצות משמע מצות המלך, means the mitzvot of the מלך.\" Why did he have to swear על דעתי? He didn't have to say it, and he should use words that they could never taytsh differently. No, good, but yeah, but they might do aveirot, no? Yes. Oh, so that means that they swore only to do מצות ציצית. Now, he meant to do all the mitzvot. They're going to say later, \"We only swore to do one mitzvah.\" So they keep מצות ציצית and they don't keep tefillin. No, על דעתי is good, but the question is why did they have to say על דעתי because they could taytsh around it? Make lechatchilah a lashon that they can't taytsh. So the Gemara is explaining that every lashon that we tried, they could they could taytsh. But פרעגט די Gemara: \"ולישבע יוסילם\" let them swear that \"דקיימיתון תורה כולה.\" The whole Torah. Nu, good! ס'גייט ווייטער: משמע עבודה זרה. They'll say only one thing: we'll go we'll keep the mitzvah of עבודה זרה, which we won't serve עבודה זרה. Because עבודה זרה is the whole Torah. דתניא, it says: חמורה עבודה זרה שכל הכופר בה כאילו מודה בכל התורה כולה. If he if he keeps עבודה זרה, it's like he keeps the whole Torah. So, really, they won't keep anything, just one mitzvah and they'll be yotzei with that. פרעגט די Gemara: \"ולישבע יוסילם\" that they'll swear עבודה זרה ותורה, ותורה כולה. גם lechatchilah, the whole Torah plus עבודה זרה. \"אי נמי תרי\"ג מצות\", let them say clearly, we'll keep the תרי\"ג מצות. אלא, the Gemara says: משה רבינו מילתא דלא טריחא נקט. Instead of going into and finding a way to taytsh of this, he said it lechatchilah in an easier way. על דעתי ועל דעת המקום and

that's it, you have nothing to talk about, it's all my דעת and דעת המקום. But we have no re'ayah from here that because באמת Moshe did have an eitza to באווארענען that they shouldn't say on them. So he did it easier. So we want to bring a re'ayah from here that people do taytshes? It's לאו דוקא, because if taytshes, he had a way around it. But why? He just said it like that. So Rava should have said this before the guy came with the cane and the money, right? In order that he couldn't have He didn't He didn't play with words. He didn't have this. Yeah. 'Cause he 'cause he would say to him, \"al da'ateinu\", if Rava would have said, Then he couldn't have gotten away with it. Is that something that would be said in in a case? Yeah, yeah, you say it. Yeah. על דעת המקום ועל דעת הקהל. על דעת הקהל, מתירים אנו... Yeah. Yeah, yeah, yeah. Yeah. Whether we understand it or not. מתירים אנו... מותר על... So you don't get a way out of it. Okay,

let's learn one more line. ההוא חיויא, this goes in the Gemara here has nothing to do. This Gemara over there talks if a person makes a שבועה that, \"I saw a lion I mean a snake that's so big.\" Is it called a שבועת שוא, it can't be? So the Gemara says: ההוא חיויא, there was a snake דהוה בשני שבור מלכא, which in the time of שבור מלכא, רמו ליה תליסר אורוותא דתיבנא. They gave him twelve bunches of תבן ובלעינהו. It swallowed them, it was so big and he could swallow anything, so it could be. Okay, Be'ezrat Hashem morgen. A big snake. Yeah.