We're holding here the beginning of a new פרק, פרק הריני נזיר. תנו רבנן, the Rabbanan unlearned. The pasuk says, \"אישה הפירם וה' יסלח לה.\" It says the woman makes a neder, her husband could nullify it, and Hashem will forgive her. The obvious question is: If it's nullified, what does he have to forgive? She has no neder. So even if she didn't listen to the neder, it's no problem. So the answer is, באישה שהפר לה בעלה. The case is like this: The husband nullified the neder, והיא לא ידעה, she didn't know. That's what, that's what the Torah is talking about. She didn't keep her neder, but there was no aveirah there. Because l'poal there was no neder, but she didn't know that. She thought there was a neder and she went against it. She didn't keep, she went against the neder. She made a neder not to eat bread, let's say. Quietly her husband nullified it. So she's allowed to eat bread, but she didn't know she's allowed. She thought she's not allowed and she went ahead and ate. So still, she צריכה כפרה וסליחה. She still, because l'poal in her mind, it's not an actual aveirah, but in kavanah she was doing an aveirah. She thought she was doing an aveirah and that needs a kaparah. What's this? It's it's attempted aveirah. You wanted to do an aveirah. וכשהיה מגיע רבי עקיבא לפסוק זה, היה בוכה.

When רבי עקיבא would come to this pasuk, he would cry. קל וחומר, מה מי שנתכוונה לעלות בידה בשר חזיר, ועלה בידה בשר טלה, טעון כפרה וסליחה. Imagine a person who intended to eat חזיר, לפועל he thought it was חזיר and it turned out to be kosher'e fleish. It's the same here. She thought she's doing an aveirah, really she wasn't. The Torah says טעון כפרה וסליחה, they need to forgive, the Eibershter has to forgive. המתכוין לעלות בידו בשר חזיר, ועלה בידו בשר חזיר... If someone wanted to eat חזיר and ate חזיר, al achat kamah vekamah, certainly needs the Eibershter should forgive you, certainly it's an aveirah. No, that's a different type of aveirah. It says you shouldn't make a neder, but you didn't do an aveirah. If you don't listen to it, it's an aveirah. But why did he cry? I'll tell you. I'll tell you. There's a vort, I heard I think it's from the Sfas Emes or somebody, not in this Gemara, but a similar. It says that Elazar ben Dordia did teshuvah in a second, and he was a big בעל עבירה and then with the maaseh with the זונה he did teshuvah, and יצתה בת קול and said and said, \"יש קונה עולמו בשעה אחת.\" So בכה רבי, רבי cried. The same thing, יש קונה עולמו בשעה אחת. So he asked the kashya: Why did he cry? Are they wishing to be sameach? Imagine you found out that in one second you can be קונה עולם הבא! So he said he cried because יש קונה עולמו, וואס טוט דאס קיינער נישט, why does no one do it? יש קונה עולמו בשעה אחת, so why doesn't anybody do it if it's so easy? That's why he cried. No, no! So the same thing here. He cried, why don't If you see how terrible it is to do an aveirah, even if you didn't do an aveirah, you wanted to do an aveirah is bad, so certainly it's terrible, so how come no one takes this takes this to heart? It is an aveirah. If you

want to do an aveirah, even though the klal is מחשבה רעה אין הקדוש ברוך הוא מצרפה למעשה, but it's definitely wrong. It's called an aveirah. No, no, no. I didn't say you get malkot, you don't get malkot. על לאו you get malkot, for an עשה you don't get malkot. Call it aveirah, call it doing something wrong. You're doing something wrong. You did something against what the Eibershter wants. You intended If we're talking about the the the nefesh and the connection of the nefesh with the Eibershter, you're cutting yourself off. You already want to do an aveirah. The Eibershter protected you, you didn't do an aveirah because your husband, but it's still, it's something wrong. It says הרהורי עבירה קשו מעבירה. There it means certain hirhurim which is an aveirah in itself: עבודה זרה, הרהור עבודה זרה is an aveirah; hirhur of גילוי עריות is an aveirah. That's פשט הרהורי עבירה, no. But klal it says the kavana of a mitzvah is to a certain degree more than the mitzvah itself. Not lemaaseh, lemaaseh if you had 50 kavanot and didn't do it, but when you do the kavana, have the kavana, it shows your connection. The מעשה בפועל, למעשה עיקר, you didn't you have to do, but it shows your feeling. Same thing, the kavana to an aveirah. The maaseh with the Berditchever, I always chazer over the vort, the Berditchever once came to a place, anyway, he saw a person and he saw on his face that he did an aveirah with this with this woman. So he tells him תוכחה, \"How could you do such a...\" He told him Says, \"Rebbe, Rebbe, don't worry, she counted שבעה נקיים and she went to the mikveh.\" So he started screaming, \"Oy vey! Seven days prepared for an aveirah?!\" \"It's even worse!\" he said. \"Maybe you did an aveirah, you you you\" yetzer hara got the better of you. You premeditated! For seven days you were preparing, waiting for the aveirah?!\" איי לכאורה, who cares waiting? As much as it's kavana of an aveirah is is... Actually, actually, in in

דרך חסידות he says when it comes to teshuvah, he says that there is teshuvah is three parts: חרטה על העבר, קבלה על הבא, and vidui. So every aveirah he says has the guf of the aveirah and the nefesh of the aveirah. Everything is a guf and a nefesh. So with your vidui, which is dibur, you're getting rid of the guf of the aveirah. And with your feeling, your charatah, you're feeling in the heart, you get rid of the nefesh of the aveirah. So a kavanah of an aveirah is the nefesh of the aveirah. Anyway, כיוצא בדבר אתה אומר, a similar case: it says ולא ידע ואשם ונשא עונו. If someone ate something, it's about a chatat. You didn't know, and you sinned, you have an aveirah. The Torah says you got to bring a korban. Dann you could freg, so so he says: ומה מי ומה מי שנתכוון לעלות בידו בשר בשר טלה, here's a case of a person who intended to eat kasher'er meat, and what happened? ועלה בידו בשר חזיר. He got chazir. כגון חתיכה ספק של שומן ספק של חלב, he had a piece which he didn't know if it's חלב, כשר fat or non-kasher, and he ate it and it turned out to be non-כשר, אמר קרא ונשא עונו. The Torah says ונשא עונו, which is only a shogeg. מי שנתכוון לעלות בידו בשר חזיר ועלה בידו בשר חזיר, can you imagine? על אחת כמה וכמה. This Gemara needs ביאור, but I'm not going to get into it. The ביאור is he needs a kal vachomer to show that to tell you if you eat chazir it's a bad thing? Because if you didn't eat chazir it's bad? This What he's trying to show here is not that the aveirah itself is bad. Eating chazir is bad! He wants to show the kavanah. Here, it's not only that the aveirah that you did, if you had a kavanah good and it turned out to be bad, it's bad. If you had a kavanah for bad, so you're you're you're responsible not only for the maaseh, you're responsible for the kavanah also! So you have a double aveirah, double problem! על אחת כמה וכמה. Isi ben Yehuda אומר a different thing, a different It says ולא ידע ואשם ונשא עונו, he didn't know, and he did an aveirah. So here is like it says: ומה מי שנתכוון לעלות בידו בשר טלה ועלה בידו בשר חזיר, what if a person had a mind to eat kasher and it turned out chazir? And he gives another example, not the same. He gave an example of a חתיכה ספק כשר, ספק not. Here, כגון שתי חתיכות, there are two pieces, אחת של חלב ואחת של שומן. One חלב, one שומן. And he thought he's eating the one of שומן, ולפועל is he ate the one of חלב. ונשא עונו, he has an עבירה, המתכוון לעלות בידו בשר חזיר ועלה בידו בשר חזיר, על אחת כמה וכמה. For certain, for sure. So what's the difference between him and him? Seems the difference like this: the first guy is worse. It was a חתיכה ספק חלב ספק שומן, so you shouldn't have eaten it. The reason you ate it because you said, \"Ah, it's probably kosher.\" But it's a ספק. Here, it's not like that. Two חתיכות, so one is for sure, so one is for sure kosher. Like you're not allowed to, but he wants to make a and it's an aveirah, so if you lechatchilah plan to eat טריף, על דבר זה ידוו הדוים. For this is the people feel bad. This is something that we cry about. This is the Yiddish says די באזיפצטע. You know what a זיפץ is? No? אנחה, you know? A קרעכץ. A sigh. A sigh, a sigh, that's the word I was looking for. So for this is what all the sighers sigh. I mean, this is what the chachamim were were saying. But it's all to show the kavanah. The עצם עבירה, if you do an aveirah, it's an aveirah. Everyone knows it's an aveirah. זאגט די Gemara ווייטער, אמר רבה בר בר חנה אמר רבי יוחנן: מאי דכתיב, it's a pasuk, it

says כי ישרים דרכי ה'. The ways of ה' are straight, but צדיקים ילכו בם ופשעים יכשלו בם. צדיקים go in the straight way, and the רשעים, the פושעים, will stumble on this דרכי ה'. What does that mean? משל לשני בני אדם, it's a mashal, two people שצלו את פסחיהן, and they both roasted their קרבן פסח. אחד אכלו לשם מצוה, one ate it מצוה, קרבן פסח, ואחד אכלו לשם אכילה גסה, one ate it because he was בעל תאוה and he wanted to eat, it was a געשמאקע שטיקל סטייק, he wanted to eat it. זה שאכלו לשם מצוה, צדיקים ילכו בם, this guy is a tzadik, he ate it with good intentions. וזה שאכלו לשם אכילה גסה, the other guy who ate it for תאוה, ופשעים יכשלו בם. So here, this guy, he did a good thing, but ופשעים יכשלו, he stumbled over it. אמר ליה ריש לקיש, Oh, פרעגט די גמרא, האי רשע קרית ליה? He asks him a good she'eilah: This is that rasha? נהי דלא קעביד מצוה מן המובחר, he didn't do the best way, he didn't eat לשם שמים, אבל פסח מיהא קא עביד? He ate, it's called פסח. And what do we have a din? Should do תורה מצוות שלא לשמה? בא לשמה. אף משלא לשמה, בא לשמה, but sof sof it's a שלא לשמה, obviously the first guy is better than him. Why do they call him a rasha, a poshea? Okay, so that was this is not a good example. אלא משל לשני בני אדם. זה אשתו ואחותו עמו בבית. One there was a his wife and her sister were in the house. And זה אשתו ואחותו עמו בבית, and this guy has his wife and his sister in the house. לאחד נזדמנה לו אשתו, one came to be with her, happened to be his wife, ולאחד נזדמנה לו אחותו, and one happened to be his sister. I guess maybe they were twins, didn't recognize her, it was dark, whatever. So, זה שנזדמנה לו אשתו, this one had his wife, צדיקים ילכו בם. Oh, he did a mitzvah. He did a mitzvah of of עונה. וזה שנזדמנה לו אחותו, one had his sister, ופושעים יכשלו בם. He stumbled over. It's totally different. So that's not like with before, he did a mitzvah, but a mitzvah that's not לשמה. This is an aveirah. So the Gemara again says, מי דמי? How do you How do you bring this as an example? אנן חדא דרך קאמרינן, we're talking you do the same thing, one is a צדיק and ילכו בם, and one is a פושע יכשלו בם. הכא שתי דרכים, here are two different things, one did an aveirah, one did a mitzvah. Pashut, if one does an aveirah he's a he's a rasha, one does a mitzvah he's a tzadik, I mean. אלא או, משל ללוט ושתי בנותיו. We We have to find an example of one act that by one person that same act is good and by the other person that's bad. Yes, but the first was when the the wife it was not it was uh not לשמה and then That's not a lishmah, it's an aveirah. One's a mitzvah, one's an aveirah. By the case of לוט, מדובר על אחותו או אחותה? של אשתו. Achoso, what's the difference? Same same aveirah. It's both arayot. זה אחותו או שזה אחותו לו? Well he didn't know. I said, they're twins. Didn't recognize. But if it's her sister, he maybe she was a twin, but if it's his sister, he didn't see, it was dark at night. He didn't see. So he says, a mashal of Lot and his two daughters, הן שנתכוונו לשם מצוה, they meant for a mitzvah, צדיקים ילכו בם, so they did something good. הוא שנתכוון לשם עבירה, he meant an aveirah, the mitzvah of פריה ורביה. The No, what the Rashi says, why did they do it? No, they thought that the whole world was destroyed. Yeah, to to continue, so they so then, so derech like, how did the first How did the second generation of people happen? Who did Adam Harishon marry? Their sisters. He married Chava. Who did their children marry? Their sisters. Their sisters. You're not allowed to marry your sister, but that's the only way that the world could continue. So by them, they thought the same thing. So, he they meant מצוה, צדיקים ילכו בם. Yeah, that's what worked out the example. All the way back then. By Lot. No, before, I'm saying Yeah, before everything was a mitzvah, everything was that that was the right way. Here, they meant as a mitzvah. He, hu, he, שנתכוון לשם עבירה, he meant an עבירה, ופושעים יכשלו בם. But they got him shikor. Second, the Gemara we'll come to it. So, he an aveirah. Freigt di Gemara: ודילמא הוא נמי לשם מצוה איכוון? Maybe he also meant a mitzvah? Who meant? Who are you talking about? Lot. Lot, talking about Lot. אמר רבי יוחנן, He was knocked out. He was not One second, yes, it's one second. So, Rabbi Yochanan said, כל הפסוק כולו על שם עבירה נאמר. If you look at the whole all these pesukim by Lot, they all represent aveirot, okay? What does it say? It says, when after Avraham's shepherds got into a fight with his shepherds, Avraham said to him, you go your way. So, what does it say? וישא לוט את עיניו, he picked up his eyes and he saw ככר הירדן, and he saw the place Sedom and he moved there. וישא לוט, he picked up, that represent he wanted to do aveiros. How do you know? Because there's another place that it says, ותשא אשת אדוניו את עיניה. It says וישא לוט, and the same ותשא, that the Potiphar's wife, oh, picked up her eyes to Yosef. What was her What was she looking? To do an aveirah. So, וישא לוט, also. Why did he move to Sedom? He picked up his eyes, he saw there you could do plenty of aveiros. And then it says, את עיניו, his eyes, so we quote a pasuk, could've quoted the same pasuk, ותשא אשת אדוניו את עיניה, it says, ויאמר שמשון אל אביו, Shimshon said to his father, אותה קח לי, this woman, I want, כי היא ישרה בעיני. She looks good in my eyes. So, it says the word eyes, and that was she was a zonah. Then it says, וירא את כל ככר הירדן, וירא, וירא אותה שכם בן חמור. It says by by Dinah, when Shchem took her, it says וירא, it's an aveirah. What did he see? It's called ככר הירדן, so it shows an aveirah, כי בעד, because there's a pasuk that says, כי בעד אשה זונה עד ככר לחם. So, we consider that we have the word ככר in connection to zonah. Is that knecht, that song? It's a it's a mashal that the Navi gives that, you guys are giving up everything for אשה זונה. You're giving going away from Hashem to another woman, but the lashon is ככר. Then he saw over there, כי כולה משקה. So, the word משקה represents aveirah. Why? Because a pasuk, אלכה אחרי מאהבי, it's also a mashal saying to the Yidden, it's like you're saying I'm going to go after my beloved, נותני לחמי ומימי צמרי ופשתי, the one that gives my bread, and my water, and my flax, and my wool. שמני ושיקויי, my my oil and my drink. So we see the word ושיקויי, my drink, is written by a woman who goes, leaves her husband and goes to to to the one she loves. Okay. So mimeila, he did definitely had in mind an aveirah. But the Gemara, how could you say it was an aveirah? It was an ones, he was drunk. So the Gemara answers, תני, we learned משום רבי יוסי בר חנן, בר חני, למה נקוד על ו' שב ובקומה? של בכירה. It says after with the first one, the next morning, לא ידע בשכבה ובקומה. He didn't know that they lay down, he didn't know they woke up. But the word ובקומה has dots on it. לומר, to tell you, שבשכבה לא ידע, ובקומה ידע. When he lay went down, he was drunk, he didn't know. But when they woke come up, he he knew. So the Gemara says, מאי הוה ליה למיעבד? So he knew, he found out. What happened happened, it was already after after it happened. נפקא מינה דלפניא אחרינא, נפקא מינה the next night, לא איבעי ליה למישתי חמרא. He should have been careful the next night. So why wasn't he careful? Obviously, cuz he had in mind aveirah. Now, does that mean that the next night he wasn't drunk? He was drunk. So why did he want to do an aveirah if he No, if he if he hasn't if he's drunk, he doesn't know what's going on, what kind of enjoyment does he have? So a siman that some people, knowing that it's an aveirah, itself is an enjoyment, even if you don't gain anything from it. So the yetzer hara came and said, \"It's an aveirah, let me do it.\" The daughters were very smart, they seduced him in a way they got him drunk a second time without him knowing. No, because he didn't care. That's what the Gemara says, no, he knew what's going to happen, but he was happy about it. He knew. Why did he get the משקה for? No, I'm saying, but why did he do it? I know why they He had in mind, and he's a chayav for it. Why did he do it? Why did he get the משקה? Wine they found. It says Rashi Rashi says, הזדמנו לו, it was a nes. הזדמן לו משקה. The Eibershter wine. הזדמן לו יין, יין ישן. Now, here they're doing a mitzvah, so he's a part he's a partner in the mitzvah. They needed to civilize the world, that's what they believed. He had in mind aveirah. Here, not only that, they're But in in his mind, he had an aveirah. prelude to the to Mashiach. No, that's true. Now, later we talk talks about this, because they had in mind, but not him. It was good, the תועלת was small. Turned out turned out, the Eibershter turned it around. הכל על מחשבה. על על מחשבה, yeah. No, he says the machshavah, even when the the intentions. Yeah. He had something driving him, which was a very deep know knowledge or That's not what was driving him, that was driving the Eibershter. That's what He in his mind had in mind an aveirah. I'm saying if he knew he's going to be drunk, what what's the why why did he want to do it? הלא יש בעיה איתו גם, שבאו המלאכים הוא אמר \"תקחו את בתי\". תעשו מה מה שאתם רוצים עם הבת שלי, אז איזה מן מוסר זה? No, that's I know, yeah, yeah, he says he's a terrible guy. But you should know that the aveirah that he did was not such a terrible aveirah. What? To be with his daughter. It's not an aveirah? By a goy? It's not one of the עריות. It's mutar. A goy is mutar to marry his daughter. So what's a terrible היום גם? היום גם? על פי תורה, yeah. A goy is mutar. אבער קיין שיינע זאך איז דאס נישט. It's not such It's not such a nice thing. I think the Rambam In Yiddish? Huh? In Yiddish? Do they say it in Yiddish? I don't know if they say it. Why why do I say this expression? Because I remember there was a bachur years ago, some 70s, who called Reb Moshe on the phone. You could still talk to him. And he asked him a she'eilah if you're allowed to walk around with shorts. Because there was a discussion. And he answered him on the phone, \"על פי דין, קען מען, מען קען געפינען א היתר, אבער קיין שיינע זאך איז דאס נישט.\"