Talking about eating foods that you eat, and דייסא, we were talking about דייסא, which is the קאשע and people from בבל eat bread with with with קאשע, which is is like bread with bread and they call the Gemara calls them טפשים. Anyway, so here it says like this. So the word porridge, porridge, okay, in Yiddish is קאשע. אמר ליה רב לחייא בריה, רב said to חייא, his son. כן אמר ליה רב הונא לרבא בריה, רב הונא said to רבא, his son. This is what he said to him: כל מידעם לא תפלוט קמי רבך. Any spit that comes up in your mouth that you after you ate, don't spit it out in front of your Rebbe. It's not it's not kavod, it's not derech eretz. לבר מקרא ודייסא, only if spit comes out from קרא, we learned yesterday, which is squash, and דייסא, which is this קאשע, that you should spit out even if you're sitting in front of your רבי. Why? שדמיין לפתילא דאברא, because it's similar to a like a piece of lead. So Rashi has two things: or it will not digest, so that's dangerous, or it's like lead that that that, imagine this guy swallows lead, huh? Not שריפה. It's hot lead. It's not saying hot lead, it's it's lead בכלל. And then he says אפילו קמי שבור מלכא פלוט. Even in front of the king, at that time the king of Persia was Shapur Malka, even in front of the king you should spit it out, because if you don't spit it out, you're putting your life in danger. זאגט די Gemara ווייטער, Rav Yehuda veRav Asi, Rav Yehuda veRav Asi.

חד אכל דייסא באצבעתיה, one, when he ate this דייסא, this קאשע, this porridge, he ate with his finger. וחד אכל בהוצא, one ate, he took like a piece of wood, a piece that bark of a tree, and he put it on, that's how he ate it. אמר ליה דאכל באצבעתיה לדאכל בהוצא, so the one that ate with his finger told to the other guy who ate with that tree, עד מתי אתה מאכילני רוקך? They're reading from one plate. So every time you take your thing and you you eat it, then there's your saliva, your spit on the thing and then you're putting it back. So how long should I, how you're making me eat your spit? אמר ליה דאכל בהוצא לדאכל באצבעתיה, so the guy is eating with this thing and tells the guy who eats with his fingers, עד מתי אתה מאכילני צואתך? How long are you going to give me give me to eat your dirt? Because you have your you're eating with your finger, you have under your nails you have dirty things. So both are no good. So גיט מען נישט קיין מוסר. Yeah. Because you're not better. You're not better, and לפועל, what was the lesson from here? You shouldn't either do it this way, you shouldn't do it that way. Or you just dip once. You could dip once, or you clean it off every time after you put it in. That's if you eat with a spoon, don't eat with a spoon and then take it in your mouth and then take the same spoon and put it back. If you clean it off, it's good, but you can't do it. Huh? With the hands. They're Chinese, too. Yeah. They don't even have silverware. Yeah. They don't have forks and knives. With fingers. So

there're certain chasidim with fish they eat with their hands on Shabbos. An inyan? It's an inyan. Does Lubavitch do it? No. There's a רמז, גם, עס קומט, גיא היום בידכם נתנו, it says a pasuk, but the reason is, I think the reason is, because it's a mitzvah to eat, so why give it away to the to the silverware, let your hands do it. It's a modern reason, but The שיראים should come right from the hand of the of the Rebbe. That's שיראים, not talking about שיראים. I'm talking about a Rebbe, סתם in the house when they eat, they eat with the hands. Yeah, yeah, some people do that. It's al derech like there was a Chassid once that used to go to the Rebbe, he never traveled by wagon. They asked him why. Because going to the Rebbe is a mitzvah, you get schar for it. I should give away the schar to the horses? I want to get the schar myself. Same here, should I give away to the fork? זאגט די גמרא ווייטער, רב יהודה ורב סימון, huh? אייתו לקמייהו בלוספני. They brought for him תאנים, figs that were not that were too ripe. רב יהודה אכל, רב סימון לא אכל. רב יהודה ate it, רב סימון didn't eat it. אמר ליה רב יהודה, so רב יהודה said to רב סימון, מאי טעמא לא אכל מר? Why aren't you eating it? אמר ליה רב סימון, so רב סימון said, אילו אין יוצאין מבין מעיים כל עיקר. They don't get digested! They don't come out, they can't digest. אמר ליה רב יהודה, so רב יהודה says, אה, כל שכן! Certainly you should eat it! שנסמוך עליהן למחר. So if it stays inside, you don't have to eat tomorrow! So it saves you food the next day, because it still stays in your stomach for a long time. Maybe before a taanit you should eat figs. So unripe figs? No, not unripe, פונקט פארקערט, too ripe. Here it says unripe. No, too ripe, overripe. Overripe. Yeah. The guest from Pisa was at 770, who ate only dates? A guy who would eat only dates and everything he made was made of dates, only dates. He made pizza from dates, only dates. Oh, this is figs here. You hear the whole shita, why? Yeah, yeah, how he eats. רבי יהודה הוה יתיב קמיה דרבי טרפון, רבי יהודה sat in front of

Rabbi Tarfon. אמר ליה רבי טרפון, אמר ליה, he said to him רבי טרפון, היום פניך צהובין, he said to Rabbi Tarfon, today עפעס your face looks shiny. Look like you're you're you're you're satisfied, you're full, you're you're you ate enough. אמר ליה, he said like this, אמש יצאו עבדיך לשדה, last night your עבדים went to the field, והביאו לי תרדין, they brought me The prophet is telling to Rabbi Yehuda. Yeah. And they came and they brought me תרדין. And what we said we decided what was תרדין? We said it was spinach or something, spinach. ואכלנום בלא מלח, and we ate it, but we ate it without salt. And that is so healthy that it makes my face look good. ואם אכלנום במלח, and if I had eaten it with salt, כל שכן שיהיו פנינו צהובין, then my face would be more shiny. זאגט די גמרא ווייטער: אמרה ליה ההיא מטרוניתא לרבי יהודה, certain מטרוניתא, מטרוניתא was like a wife, not only a wife, she's like a a חשובה lady, like a an officer in the government, I don't know, a woman, or a wife of an officer in the government, said to רבי יהודה, מורה ורווי, she looked at him and he saw his face looked, you know, as if he's drunk. You're you're פוסק'ינג שאלות. מורה, you're a מורה הוראה, you're פוסק'ינג ורווי, and you're drunk? פאסט נישט, it's not nice for you. אמר לה, so he said to her, הימנותא בידך, I think so, my my my honesty is in your hands, that is, I promise to you. אי טעימנא אלא קידושא ואבדלתא וארבעה כסי דפסחא, I don't drink any alcohol whatsoever. The only thing I drink is kiddush, havdalah and the arba kosot. וחוגרני צדעי מן הפסח עד העצרת, it's I can't take it so much that because of the arba kosot, from Pesach to Shavuot I have a headaches and I have to have a שמטע around my head for these few weeks because it's Shulchan Aruch is brought down in Pesach that every Yid is supposed to have arba kosot no matter what. So he says, \"It's not because I drink, I don't drink and I can't drink,\" I mean I know, is allergic to, I suffer from it, but I have to I have to. אלא, so why is my face shine? For a heter. Ah? Looking for a heter. Why didn't he drink grape juice? Could he drink grape juice, yeah. Obviously, for arba kosot we shouldn't drink grape juice. He could've he could've watered it down. No, at that time there was no grape juice. Not like now. But they could have watered it down. The grape juice now is that it can't ferment, but you could take a grapes and squeeze it out to make and and drink. Yeah, but it's not alcoholic. Who cares? Even על פי הלכה, no, you don't you don't have to have The ikar of wine though is the alcohol. I know, but the she'eilah is why did he have to go במסירת נפש and drink with alcohol and then suffer? He could have been yotzei. The

Gemara says, סוחט אדם אשכול ענבים ומברך עליו בורא פרי הגפן. Even then already. Yeah, the Gemara says. Nowadays, there is a she'eilah on our grape juice. They poskend it's okay, what's the she'eilah? Because it has to be That's true. It has to be alcohol, so this the the אמאליקע grape grape juice of the Gemara, even though it didn't have alcohol yet because it didn't ferment yet, but if you'd leave it stand, it would become fermented, it would get alcohol. What they do now is they take the grapes, they make grape juice, and then they pasteurize it so it can't ferment, so it can never become. So that was a big she'eilah when the grape juice, the kosher grape juice came out, was a big she'eilah if you're yotzei. I remember the first time Kedem gave out, the first ones who gave out grape juice, it said on the bottle כשר לקידוש ולהבדלה ולארבע כוסות לחולה ולזקן. That's what it says. What do you mean, only for the Only for a sick person and an old person. In other words, בשעת הדחק, you can't, and you could be yotzei. Then after a few years they took off those words לחולה ולזקן, מסתמא because כל הפוסקים, I mean I get I get cooks it, but Rav Henkin poskend that you're not allowed to. Other רבנים פסקנ'ד you're allowed to. Rav Henkin said you're not, and the reason is because it can never become fermented, so it's not really wine. אבער א מענטש קען נישט נעמען קיין אלקהאל. Ah? א מענטש קען נישט טרינקען קיין אלקהאל. But if you can't make in alcohol, like you drink it and after because ארבע כוסות, so you don't have to have a big כוס, take a small כוס. Good, but it's brought down in Shulchan Aruch. Shulchan Aruch is brought down I know, remember I remember that night Simchat Torah when the Rebbe had a heart attack. So after he finished hakafot, after, in the middle of the heart attack, and he went into the sukkah to make kiddush, so the doctor told him to make kiddush on grape juice. Because he couldn't drink alcohol, so he answered קידוש מאכט מען אויף וויין, נישט אויף grape juice. But he knew he had a heart attack? No. Yeah, yeah, sure. Middle of hakafot, he stopped, everyone out, you know, the doctor went over, right away they knew, it was a middle of a heart attack. And with the heart attack he took out He took the wine, he didn't make kiddush on grape juice. So what anyway is the reason that they they פסקנ'ד now that we can make it? Because who says that that's מעכב? Who says that the fact that it can't ferment and it can't become alcohol, that that takes away the halacha of wine? Because because it doesn't say clearly in Gemara. There was no such thing as pasteurization in the Gemara in the poskim's time. It's a physical fact. So we don't know if that's נוגע להלכה, no? The she'eilah is does that take away the halacha of wine if it can't become But the Gemara says clearly, you could make הגפן, and it's wine. סוחט אדם אשכול ענבים ומברך עליו בורא פרי הגפן. No, I'm saying, well why didn't he do it? א סימן איז it Not because of the reason that they say now. Grape juice wasn't that developed at that time. No, not developed, just squeeze out grapes to make, and you have, anybody did that? Sure, the Gemara says so. A person's allowed to do it and can make a בורא פרי הגפן. They could add two thirds water, right? This means with the water, with the water. Even with the water. It was so sharp that after adding two thirds water, it became like our wine now. Originally, the wine in the time of the Gemara was as strong as משקה. Now, normal wine would have 12% alcohol, 14%. But we have to water down, so nobody makes on grape juice. No, people do, some people do. But בכלל, in most other cases, no. Women do, but not... Most, most people, I can't say. So anyway, so he said, \"I don't drink wine.\" So what's the, so the she'eilah or kashya is, how come your face looks up so shiny like you drank wine? אלא חכמת אדם תאיר פניו. The chochmah of a person shines in his face. So he's such a big chacham. זאגט די גמרא ווייטער,

אמר ליה ההוא מינא לרבי יהודה, this אפיקורס said to רבי יהודה, פניך דומים, אי כמלוי רבית, אי כמגדלי חזירים. Your face is so, you know, full, as if, you know, you're, or you're very rich because you, which people are rich? They lend money for interest so they always get money, or you raise חזירים and that's very expensive. That's what you're... I thought you're not allowed to do that. A goy, an אפיקורס said to him. Oh, אפיקורס. אמר ליה, so he said, ביהודאי תרווייהו אסירין. By Jews, both of them are asur. I can't be doing any, either one. So why do I look so good? אלא כ״ד בית הכסא אית לי מביתי לבי מדרשא, I have 24 toilets between me and the ישיבה, וכל שעה ושעה, I go... every hour I go into one. So going to the bathroom as many times as possible is very healthy. Yeah. And therefore, it makes the face, and make my face look good. The Gemara says that there are a few people that are מאריך ימים. Who's מאריך ימים? First it says המאריך בשולחנו, and the reason that there is, is because if you sit longer by your table, by a meal, poor people could come in, people could get... וכל, and יש לו בית הכסא סמוך לשולחנו, a בית הכסא notice, so you could more easier to go to the בית הכסא, the healthier it is, and you'll be מאריך ימים. Dos heyst doch more than once an hour? No, every hour, once. Er shlaft doch. No, on the way only during the day when he goes from the yeshiva to home or home to yeshiva. רבי יהודה כד אזיל לבי מדרשא, רבי יהודה when he would go to ישיבה, שקיל גולפא אכתפיה, he would carry on his back, he'd carry like a jar, a big jar. אמר, he said, גדולה מלאכה שמכבדת את בעליה. What was the purpose? Because other people those days they had no chairs, so they used to sit on the floor. So he used to bring along a barrel, that when he'd schlep it and he'd come, and he'd sit on it. So he said, here we see on one hand he's doing work, schlepping it, but that gives you kavod, because the guy who sits on a chair is more mechubad. So he says, גדולה מלאכה שמכבדת את בעליה, the one that does the melachah, where he gets kavod. And the same thing, רבי שמעון שקיל צנא אכתפיה, used to carry a basket on his back. For the same reason. So when it comes to the place, he should have on what to sit. אמר, he said, גדולה מלאכה שמכבדת את בעליה. Melachah is great, and it gives kavod to the one that is the בעלים. Zogt di Gemara vayter, דביתהו דרבי יהודה, the wife of רבי יהודה, נפקת, she went out, נקיטת עמרא, she bought, she got flax or wool, עבדת גלימא דחוטבא. She made a coat, that's a nice coat. כד נפקא לשוקא מכסיא ביה, when she had to go out, she would use it, she would put it on, you know. כד נפיק רבי יהודה לצלויי, when רבי יהודה had to go out to דאווענען, הוה מכסי, he would cover with this, ומצלי, and he would דאווען. וכד מכסי ביה, when he would cover himself with it, הוה מברך, he would make a ברכה: ברוך שעטני מעיל. He thanked the Oybershter that gave me a coat. He loved the coat, it was so good, and it was... She made the coat for herself. She made for both. He wore it. For both. For both. One garment for both? Yeah, it's okay. Yeah, I think so. Can't wear a woman's garment. Not a woman's garment. Unisex. זימנא חדא גזר רבן שמעון בן גמליאל תעניתא, one time,

Rabban Shimon ben Gamliel made a fast. רבי יהודה לא אתא לבי תעניתא, רבי יהודה didn't come to shul when they were fasting, because usually when you have a fast, everyone comes. אמרו ליה, they said to רבן שמעון בן גמליאל, לית ליה כסויא. You know why he didn't come? He doesn't have a, doesn't have a coat. Obviously I guess his wife was using the coat, so he had no other coat to come. שדר ליה גלימא, so Rabban Shimon ben Gamliel sent him a coat, ולא קביל, he didn't accept it. And when the שלוחין came, דלי ציפתא, he had like a mat. And when they came to his house, and they told him what they came for, to bring the coat, he picked up the mat, and all of a sudden under the mat, you saw many, many golden coins. So he was trying to show him, if I want, I have access to money. אמר ליה לשליחא, and he told the שליח, חזי מאי איכא, see what's there? מיהו לא ניחא לי דאיתהני בהאי עלמא. I don't want to have hana'ah from Olam Hazeh, I don't want to have hana'ah from this world. So, therefore, I'm not, the reason is not because I can't afford to buy a coat. This was a nes that happened, he wouldn't have used the money, but he showed, if I want to, I have access. Meaning there was no money there. There was no money, but because he didn't... No, he made a miracle, and the money came up to show him that if I need money, I have. It's not because I don't have. It's just I don't want to have hana'ah from the Olam Hazeh, so I think one coat is enough, it's for both of us. I don't need an extra coat. So he didn't go out to where, to shul? To to shul. To shul. For the taanis, for the regular time he went to davnen, he did. It's extra. So he felt not to have hana'ah from Olam Hazeh is more, if you want to go into more detail, I'll tell you. I mean, he should have gone to shul. No, it's not going to shul to davnen, it's going when they had the taanis and they had the gathering for the fast day. Now, the

whole purpose of fasting, how does fasting help? There was a gezeirah, obviously there was a tzarah, they had to fast. What does fasting do? How does fasting help? The עינוי. The עינוי. The fact that you suffer, and it's like we say, מיעוט חלבי ודמי, where you don't eat, you lose your fat, you lose your blood, so it's like a korban. So the fact that you you you you give up from your pleasures, that's helps. His not wearing the coat, giving up this pleasure is equal to fasting, so equal to going out, so he says, I don't have to go out. That's the deeper pshat here. The עינוי is hana'ah, but I didn't get that. עינוי is opposite of hana'ah. Right. So he doesn't have hana'ah from Olam Hazeh, that's what helps to take off the gezeirah. You're probably אתכפיא, you don't your you don't eat Forgive me for being being confused. Did he fast anyway even though he didn't go to shul? He fasted for sure, yeah, definitely fasted, but he didn't come to shul. So to go to help in the fast, so he felt that staying home and not having hana'ah accomplishes the same thing as my going to with the people, so I don't have to go. So he said because he didn't have hana'ah, that doesn't mean he doesn't have money. Rabbi was the richest person you could ever imagine, Rabbi, Rabbi Yehuda Hanasi. And he picked up, before he passed away we learn in the Gemara, picked up ten fingers and he said, which is like a shevuah, like I swear, as rich as I am, לא נהניתי מעולם הזה אפילו כאצבע קטנה. Says, and know what did he have? He had everything. There's two things: there's having, and having hana'ah. It's a different thing. Having hana'ah, you have to have it, because you have to have it. Somebody told me that it was, I told this over many times, that he remembers in the Holocaust he was there in the place where the, I think it was the Belzer Rebbe who was there, and somebody asked the Belzer Rebbe a shaila. They serve food food, שיין עוף food, whatever they served, it's fleishigs and treif. Am I allowed to eat it? They said, what what? So it's a chicken, a חיה, a pikuach nefesh. So the guy, he said, וואס פאר א שאלה? You're allowed to eat it. You're you're sure you're allowed to, אבער איין זאך בעט איך דיר, ס'הייסט אויסשמאקטשען די ביינער. Don't suck the bones! Don't do it with pleasure. Now, if you feel bad, you have to eat, nebech, you have to eat, but the Gemara says like by certain things that a person that has to do, you have to do it כאילו כפאו שד. You have to do it as if a shed is forcing you. So that's what they had. The גאנץ עולם הזה he had, and Rebbi had, Rebbi sat with Antoninus and ate a lot, and they said he had the most delicious food, and he probably ate the most delicious food, but he didn't enjoy He enjoyed it because that's the way the אייבערשטער wanted him to enjoy it, מלך or what, whatever, nothing of personal reasons. 100%. כל מעשיך יהיו לשם שמים. He had hanaah, but not as So it depends why. If you have Shabbos, he had hanaah from the food because it's a mitzvah of Shabbos to have hanaah from food. It's כל מעשיך יהיו לשם שמים. בכל דרכיך דעהו, that's what he did. So I said, mention Shabbos. When I mention Shabbos, I mention, oh, Shabbos I mentioned that Chassidim used to say, I'm all for on, it says כאילו כפאו שד, so you

eat could sometimes say, שד'לע שד'לע, זיי מיר כופה! Force me! זאגט די Gemara ווייטער, Rabbi Akiva, this all started with Rabbi Akiva, how he became married, but it's a little bit different than the other Gemara. רבי עקיבא איקדשא ליה ברתיה דבר כלבא שבוע. He gave kiddushin to the daughter of Kalba Savua. What's the other Gemara that's in? Just curious, where is it? The other Gemara is in in Yevamot. So, he gave kiddushin to the daughter of Kalba Savua. Kalba Savua was very rich. שמע בה בר כלבא שבוע, כלבא שבוע heard that she got kiddushin from this עם הארץ, אדרה הנאה מכל נכסיה, so he made a neder that she shouldn't have any use, not allowed to have any use from any of his possessions. אזלא ואיתנסיבא ליה בסיתוא, she went in the wintertime and she got married to him. הוו גנו בבית תבנא, they had no money cuz the father was very didn't give her anything, so they slept over on on on straw. הוו קא מנקטא ליה תיבנא מן מזייה, when he would wake up, she would have to pick out the straw from his beard, from his hair. That's how it. אמר לה, he said to her, אי הוי לי, רמינא ליך ירושלים דדהבא. If I would have money, I would buy you a ירושלים של זהב. I would buy you a hat, a crown that is a copy of Yerushalayim made of gold. And actually, later on, he did buy it to her. אתא אליהו, came אליהו, אידמי ליה כאינשא, אליהו came and looked disguised like a person, וקרא אבבא, he knocked on the door. אמר להו, he said, הבו לי פורתא דתיבנא, give me a little bit of straw, דילדת איתתאי, my wife gave birth, ולית לי מידי לאגונה, I have nothing to cover them, I have nothing to have. אמר לה רבי עקיבא לאנתתיה So Rabbi Akiva said to his wife, חזי, look, האי גברא דאפילו תבנא לית ליה. Try to say, you know, we are so poor, we have nothing, but don't feel so bad, this guy has even less than us. אמרה ליה, she said to him, זיל הוי בי רב, go learn to yeshivah. אזל, he

went, הוה תרי סרי שנין קמיה דרבי אלעזר ורבי יהושע, he went for 12 years and he learned by Rabbi Elazar ve-Rabbi Yehoshua. למישלם תרי סרי שנין, when the 12 years were up, קם ואתא לביתיה, he came and was going to go home. שמע מאחורי ביתיה, when he got close to his house he heard behind the house, דקאמר לה חד רשע לדביתיה, one רשע said to his wife, שפיר עבד לך אבוך, your father was right when he made a neder he shouldn't give you for anything. חדא דלא דמי לך, first of all, you're not like him, you're not a meyuchas. You want a meyuchas, not from gerim. ועוד שבקך אלמנות חיות כולהו שני, look, he left you like a living widow all these years. You're a widow because you have no husband and you know he's alive. אמרה ליה, she said to him, אי מנאי דילי ציית, if he would listen to me, להוי תרי סרי שנין אחרנין, he would go for another 12 years. אמר, he said, הואיל ויהבת לי רשותא, since you gave me permission, אהדר לאחורי. She didn't say it to him. No, but he heard her, yes. And that was good enough, you have to go. Yeah, yeah, yeah. הדר אזל, so he went again. הוה תרי סרי שנין אחרנייתא, he was

there for another 12 years. אתא בעשרין וארבעה אלפי זוגי תלמידי, after the 12 years he came back with 24 זווגין תלמידין, pairs. This Gemara comes out how many talmidim were there? 48. Different, the other Gemara tells a different story apparently. נפק כולי עלמא לאפיה, everyone came to greet him. ואף היא קדמא למיפק לאפיה, she also wanted to go to see him. אמר לה, he said to her, האי רשע, this רשע said, ואת להיכא אזלת, how are you going? She had no clothes, kind of torn clothes, how are you going? אמרה ליה, she said, יודע צדיק נפש בהמתו. A tzaddik knows the nefesh of a behemah. So Rashi says two pshatim that whether she knew it was her husband or not. One pshat is she knew, and what she meant was to say my husband will recognize me, it'll be okay. Another pshat is she said that even if she didn't know, but a tzaddik will not cause any harm or any bizayon to any person, so don't worry, I could go. אתת לאיתחזויא ליה, she wanted to come close to him. קא מדחפי לה רבנן, so the תלמידים pushed her away. אמר להם, so he said to them, הניחו לה, leave her alone. שלי ושלכם שלה הוא, my Torah and your Torah is all hers. Why? Because the only reason I learned because she sent me. And the reason you learned from me because I went from her. שמע אבוה,

her father heard that he became such a great guy. אתא, he went, ואיתשיל על נדריה, he was shoel, he was מתיר נדר, ואישתרי מנכסיה, and he allowed her to have hana'ah, and then Rabbi Akiva became rich. Okay, we have to have two minyanim. Do we have 20 people? I don't think so. 24 years of a of a of a neder. Yeah, yeah, yeah. One, two, three, four, five, six, seven, eight, nine, 10, 11, 12, 13, 14, 15, 16. We only have 17 people. Why don't 10 people daven and seven people stay? What if the people are coming? In that case, 10 people should daven, and seven should stay.