Yeah, he left Avraham. And the posuk continues ומדינים כבריח ארמון means שהטיל מדינים בינינו ובין ישראל. כבריח ארמון. He made arguments ביני between himself and the Yidden. That means because of him, what happened later, his family is assur to intermarry with our family. שנאמר that says לא יבא עמוני ומואבי בקהל השם. And it's his children, his grand- it's children that from his daughters is Amon and Moav. So that's the pshat, אח נפשע מקרית עוז. So he made it like a בריח ארמון. בריח ארמון means like just like you have a lock on the palace of the thing, of a strong like a there's a lock that stops us from connection. דרש רבא Rava darshened, ואיתימא רב יצחק, others say it was Rav Yitzchak, מאי דכתיב what is the pshat in the posuk לתאוה יבקש נפרד ובכל תושיה יתגלע? לתאוה יבקש נפרד means that a someone who separated because he's looking for a taiva. Who is that? זה לוט. Why did he go to Sdom? So we learned last time at the end of the Gemara before in the parsha, that all the psukim that it says by Lot, וישא, עיניו, ויר, all this, every word meant גילוי עריות. עבירה. So mimeila, the when it's so he reason he was נפרד, he separated because he wanted to, for his taivas. ובכל תושיה יתגלע means שנתגלה קלונו בבתי כנסיות ובבתי מדרשות. תושיה goes on the Torah. It says עוז ותושיה, so Torah is called עוז ותושיה. And נתגלה even though גילוי is with an ayin, but the Gemara darshens יתגלע, like נתגלה vern, it become revealed, that his problem is revealed in all the batei midrashos. In other words, in the Yeshivas, they always learn this halacha, דתנן, עמוני ומואבי אסורין, ואיסורן איסור עולם. They're assur to intermarry and it's forever, איסורן איסור עולם. So here the posuk says, he looked for a taivas, and look what happened because of him. They're always talking negative about him in all the yeshivas. See, other people, who talks about them? But this, we're learning in halacha. It's not loshon hora. Not loshon hora at all. Yeah. It's a fact. It's a fact. Not loshon hora, but it's a fact. Loshon hora is a fact. You're not allowed to. But the Gemara says כל Not regarding loshon hora, but the same idea. כל ליצנותא אסירא, חוץ מליצנותא דעבודה זרה. You can't make clowns of this, make jokes, but avodah zarah, you could. אבל זה לא קשור לוט. מתאים יותר הקלונו עם בנות לוט. Not Lot? Not Lot, is it the קלון that everybody read in the בנות לוט. No, no, that's the second half. Yeah, but you say איסור עולם that לא יבוא עמוני ומואבי not because the מעשה Lot with the It's because of מעשה Lot. Because they don't want to get the I know. I know. That's That's also. But l'poal, we'll see later on it's not so pashut. It is what the Gemara will say soon that it's it's connected. It's connected to what happened there. Yeah, the Gemara will explain soon. A little later.

אמר עולא Ulla said like this, תמר זנתה וזמרי זינה. Tamar did znus and Zimri did znus. Look at the difference. תמר זנתה, יצאו ממנה מלכים ונביאים. Tamar, what she did came out מלכים and נביאים came out. Now, מלכים we know is Yehuda. Dovid Hamelech. But נביאים also because Rashi brings here that the the Amtzi and this were brothers. Anyway, they the נביאים also came from from her. And זמרי זינה, what what was his result? נפלו הימנו כמה רבבות מישראל. Tens of thousands of Yidden died. How many Yidden died then? In the plague, 24,000, no? Yeah, you always wondered. It says 24,000 in posuk. And then Rashi makes a cheshbon, about 150,000 people got killed. These died in the mageifah. But then they say, הרגו איש אנשיו. So Rashi says that every one of the שרי אלפים שרי עשרות שרי מאות שרי אלפים killed. And if you make a cheshbon, how much? Oh, yeah. Ends up to, altogether, 100,000 people. So I won't wonder when they when they counted the Yidden afterwards, so there's a cheshbon why there's 24,000 missing by Shimon. Because those are What about the rest? Anyway, doesn't say. Kasheh. What were the other the killings about? I mean, For avodah For גילוי עריות. No, who killed? Who killed? Who Who were they sent to kill? The dayanim. No, they judged them. It wasn't for the גילוי עריות actually because גילוי עריות of a goyah, you don't get killed. For the Baal Peor? For Baal Peor. Because they all worshipped avodah zarah, Baal Peor. But it all came through the גילוי עריות. Well, you could kill him if you catch him in the, like Pinchas caught him. Yeah. That's That's not That's not, you're not chayav mitah. There were a lot of You know, קנאים פוגעים בו. Yeah, they were all one. But these are people, yeah, they Obviously, that's what had to judge him. The judge didn't catch everybody just like that, like Yeah. That's one in a million.

אמר Rav Nachman bar Yitzchak Rav Nachman bar Yitzchak said, גדולה עבירה לשמה ממצוה שלא לשמה. An aveira that you do lishmah Why are we saying it here? Because We talked about Tamar, Tamar did kivayachol an aveirah, but she had in mind lishmah, she wanted, and look what happened, and it's better than a mitzvah shelo lishmah. If you do a mitzvah without lishmah. פרעגט די גמרא, איני? It's not so, because when you say the לשון גדולה עבירה לשמה ממצוה שלא לשמה, is mashma that mitzvah shelo lishmah is no good. We're talking about aveirah is even better. So the Gemara says, aveirah, a mitzvah shelo lishmah is not good? Isn't that isn't that a contradiction? Aveirah lishmah? Yeah. It's an aveirah, but you're doing it in order for leshem mitzvah, lishmah. Like like Tamar did. And we'll see again, Yael, the Gemara will bring Yael, right? She had nevuah that all that was going to turn out? Yeah. Oh, really? She did. Huh? Yes, she did. Yeah? No, you mean she knew? Huh? She She would know? No, so how did she have lishmah? No, he doesn't What What was the lishmah there? It's all they all knew. To have nevuah? What was lishmah? She just She wanted to have children. She saw the holy men. She knows she's going to have children. Yeah, but she did it in the wrong way. But she wanted to Who? There was no choice! There was no choice! It's like, she she could die, but to have children. She could marry somebody else. Right. No, it's just not that she She knew she's going to have him. פרעגט די גמרא, איני? How do you say a mitzvah shelo lishmah is no good? ואמר רב יהודה אמר רב, That was the name of רב, לעולם יעסוק אדם בתורה ומצוות אפילו שלא לשמה, a person should always learn Torah and mitzvot, do mitzvot אפילו not לשמה, שמתוך שלא לשמה בא לשמה. So how do you say it's bad? So the Gemara says, \"No, it's not bad. אלא אימא כמצוה שלא לשמה, that aveirah lishmah is equal to a mitzvah, which means, one could say aveirah lishmah is good, like a mitzvah shelo lishmah is good. It's not like a mitzvah lishmah, aveirah lishmah is not as good as a mitzvah lishmah, but it's not but it's not so bad, it's equal to a mitzvah shelo lishmah. מה בקשר לבנות לוט? אצלם היה גם לשמה, הן חשבו שזה סוף העולם. Yeah, yeah, yeah. That's what we said before, that he didn't have lishmah, they had lishmah. They had lishmah. Yeah. Do we have a context of aveirah lishmah today? What do we have Anything like that? Oh, don't think of anything. No, of course. They were saying we could come to Don't, no, don't do it. If you have any aveirah in mind, don't do it. Even if it's lishmah. דכתיב, because it says, where do we see that? תבורך מנשים יעל אשת חבר הקיני מנשים באהל תבורך. That's in the Shirah of Devorah, and she praised Yael eshet Chever haKeini, and she's praised less more than נשים באהל. מאן נינהו נשים באהל? Who are the נשים באהל? Sarah, Rivkah, Rachel veLeah, because we find the word ohel by each one of them. So, kelapei layya, if you say that it's only equal to a mitzvah, it's only equal to a mitzvah shelo lishmah, Yeah. and you say יעל מנשים תבורך, she's better than מנשים than Sarah, Rivkah, Rachel veLeah, so why are you saying it's only equal? Yeah. Yeah. Kelapei layya. Where are you going with this? What are you bringing What are you bringing uh Obviously, there is a maalah in it, there is a certain maalah in it what other things don't have, and taking the maalah in consideration, but because it's an aveirah, it's equal. But there is a maalah. In other words, there's a certain mesirut nefesh that's in there. The pasuk says she's better. She's better because of that mesirut nefesh, but it's still an aveirah, so mimela that takes it down a certain step. In the pasuk, you can't you can't learn the pasuk according to what it says. You have to understand the pasuk only means equal, even though it says she's more. It's more because of one פרט. How about the guy who saved the Yidden by מחלל שבת, by being מחלל שבת? Yeah. But he did an aveirah lishmah? He didn't save the Yidden, he just showed them. He didn't save, he showed them that What about the zechut, right, that he had? You mean the the מקושש. Yeah. The wood gatherer. In other words, you want to use that as an example, maybe? Maybe? That's an example like that Sarah she did, חלל שבת, That's not an aveirah. That's not that's not called an aveirah. Look like, that's an aveirah. No, no, no. Pikuach nefesh is the din that you have to make a But look like they're outside of that Yeah, but here it doesn't mean look like, it means like the aveirah. And pikuach nefesh is דוחה כל התורה כולה, so it's not. No, but that could be an example. The מקושש, where the Gemara says לשם שמים נתכוון. The Rebbe says. And no, that he brings from the Berdichever that he says that sof kol sof it wasn't an aveirah because it was a מלאכה שאינה צריכה לגופה. But he had a mind because it says in Midrash that the Yidden thought after the maaseh with with the מרגלים that since they're staying in the מדבר for 40 years, the mitzvot are not תופס מקום anymore. So, you don't have to keep Shabbos, so he special מחלל שבת so that they should know that, they should punish him, so they'll know. And there it says the לשון, לשם שמים. But if he's not מתכוון, why you kill him? So, turns out to be a mitzvah? No, so the Rebbe That's a whole אריכות the Rebbe asks is, why did they kill him? Because you can ask you can ask a שאלה בכלל, I mean this wasn't good if to answer, any person who does a מלאכה ש שאינה צריכה לגופה, how do you know what he had in mind? How do you know what he had in mind, if he had in mind לגופה or not לגופה? It's all called kavanah. Right. Ela mai? If you do it in a way which shows, seems to be לגופא, you have to kill him. So this guy, he did it specially so it should look לגופא, וממילא beis din has to kill him, and he takeh has to kill him, even though כלפי שמיא גליא that he didn't. That's the din. So he himself was be'etzem, שכלפי שמיא גליא wasn't, but לגבי the beis din, he was. זאגט די Gemara ווייטער, לגבי בית דין שמעת, it's an aveirah.

אמר רבי יוחנן, Rabbi Yochanan said, שבע בעילות בעל אותו רשע באותה שעה, seven בעילות that the rasha did to Yael. שנאמר, because it says seven expressions: בין רגליה, כרע, נפל, שכב, and then it goes weiter: שם כרע, נפל, it says seven expressions. And that's and that's and that's good because it was lishmah, she wanted to weaken him so able to kill him. פרעגט די Gemara, but והא קא מתהניא מביאה דידיה? But sof kol sof, it's she had hana'ah, because from bi'ah, there is hana'ah, so she did have hana'ah from this rasha. So she, so it wasn't completely lishmah. When you do something, lishmah means you don't gain anything from it, and you're not you don't have in mind, but here physically, she gained. So it's basically a mixture of lishmah and shelo lishmah. She meant good, but there was a little bit shelo lishmah also. אמר רבי יוחנן, no, there was no lishmah, no shelo, no lishmah, I mean no shelo lishmah that she had her own ta'avah, because כל טובתן של רשעים אינה אלא רעה אצל צדיקים. Any טובה a rasha does to a Yid, it's always bad. A Yid, we דארפען נישט קיין טובות, the טובות are no good. שנאמר, the Eibershter told לבן, השמר לך מדבר עם יעקב מטוב עד רע. Don't speak to יעקב good or bad. בשלמא רע, שפיר, we understand, don't speak bad, we don't want you to speak bad to him. אלא טוב, אמאי לא? Why shouldn't he speak good? לכאורה, אדרבה, if he tells him some good things! אלא לאו שמע מינה, from here we see, טובתן רעה היא, שמע מינה, that Lavan's tovah is ra'ah. So a rasha's tovah is ra'ah, we don't need the the the tovah of the rasha. לא מדובשך ולא מעוקצך. ביי בלעם, מה טובו אוהליך יעקב, and we say it in davenen every day, it became the chachamim wanted to put it in instead of, no, but he wasn't trying to do it, no, no, it was wasn't him. The Shechinah put those words, the Eibershter put those words in his mouth, it wasn't him. Adrabah, from every berachah we can see what he was trying to curse them. Yeah, and the Eibershter changed it, and the Eibershter, so it's the שכינה מדברת מתוך גרונו. If that was that deep, Elokus can come through a person? Huh? And today still more of that is still Elokus. Yeah, that's much בהעלם. No, everything is the Eibershter. Everything, avodah zarah is the Eibershter, everything is the Eibershter. But here, the words, all the resha'im they do good, they did they did on his own or what's from, everything was from the Eibershter. But he was trying to do that. Well, everything is the Eibershter, but this is directly from the Eibershter. There, it's מתלבש in derech hateva, derech hateva, he's a rasha, he killed, and ultimately the Eibershter had a kavanah why he did it. There, it was directly from the Eibershter. The Eibershter, he says in chumash, it says, כל מה שאשים בפיך אותו תדבר, and you say, that's all I can do. Zogt di Gemara vayter, gufa, now we're going to discuss the guf of the inyan that we said before:

אמר רב יהודה אמר רב, לעולם יעסוק אדם בתורה ומצות אפילו שלא לשמה, you should always learn learn Torah, do מצות אפילו if it's not לשמה, שמתוך שלא לשמה בא לשמה, because from shelo lishmah, you'll come to lishmah. So really shelo lishmah is not so good, it comes out, but we know that this will lead to lishmah. The Rebbe has a much deeper pshat here: the Rebbe taytshes, מתוך שלא לשמה, even if you do it shelo lishmah, for a yid does a mitzvah, the toch of shelo lishmah is really lishmah. By a yid, חיצוניותדיק, he does it shelo lishmah, but his neshamah wants the mitzvah lishmah. So the toch, the inside, huh? עד שיאמר רוצה אני. Yeah. Yeah. When it's, Rambam explains, כופין אותו עד שיאמר רוצה אני by a גט. So the Rambam asks, how a גט מעושה is פסול, you can't force, because be'emet every yid wants to do the right thing, the fact is he says I don't want to give give the גט, which the Torah says you have to, is because the yetzer hara אנסיה. So when you כופין אותו, you take away the cover of the yetzer hara, and it נתגלה the emet. So be'emet, every yid has that. So the toch, that's why it taytshes: shemitch shelo lishmah, the toch, the pnimiyus of the shelo lishmah, באמת, it's lishmah. It's similar to the Baal Shem Tov's vort, the Baal Shem Tov taitshs a pasuk, an interesting pasuk: רעבים גם צמאים נפשם בהם תתעטף. So pshat means if you're hungry, thirsty, you're completely involved, it bothers you, your whole your nefesh is involved. The Baal Shem Tov taitshs like this: a Yid is hungry, hungry, wants to eat bread, thirsty, he thinks why does he want it? Because his guf needs the bread. זאגט דער פסוק, no, it's your nefesh that wants it, since when you eat, if you eat l'shem Shamayim, you're mevarer the ניצוצות הקדושה that are there, you elevate the food. So your neshamah is yearning to do this birur on the ניצוצות, to be mevarer the guf, the גשמיות. So that's the, that's the Baal Shem Tov's taitsh: רעבים, that's the Baal Shem Tov's טייטש, רעבים גם צמאים. It's not your guf that wants חיצוניות. נפשם בהם תתעטף, your nefesh is involved. So the the neshamah, this has to depend on machshavah and kavanah. Yeah, intention, right. But we say סוף מעשה מעשה מצוה, מעשה מצוה is מחשבה תחילה, you would say. Yeah, but not your מחשבה, דער אייבערשטער'ס מחשבה. That's something you have to... but your machshavah, your machshavah is not there. You're doing it for an ulterior motive. A person learns Torah, so people should give him kavod. People should say, \"Oh, אזא למדן, אזא תלמיד חכם, אזא מתמיד.\" That's shlo lishmah. לערנען שלא לשמה, זאל זיין. Who cares? אבי ער לערנט, b'diavad the end will be he'll come to lishmah, huh? אומרים שמכריזים למטה אז זה כבר למעלה הכריזו. מישהו נותן כבוד למטה למישהו, right, זה כבר הכריזו למעלה שיקבל את הכבוד. Yeah, yeah, yeah. But he does he did it with not the right kavanah. מעשה הוא העיקר. Yeah. That's his מחשבה תחילה, even in your own... That's in our מחשבה תחילה, but Eibershter say the maaseh is a maaseh. To say to ourselves we do the maaseh for the mitzvah, we have no kavanah. We know what we're doing, but we're doing it... Yeah, but that's not actually that's not your מחשבה תחילה. We don't have a מחשבה תחילה and we decide We do it the Eibershter decided, we do it for the Eibershter's sake. And then we don't have kavanos. That's the mitoch, but not the I mean, you're using an expression כוונה מחשבה תחילה, it's fits in, but go on. Yeah, so we said that you should do אפילו שלא לשמה, שמתוך שלא לשמה בא לשמה. And where do we see it? We saw also we mentioned בלעם, שבשכר מ''ב קרבנות שהקריב בלק, בלק by Bilam there, he asked him every time bring korbanot, so he brought altogether so 42, זכה ויצאה ממנו רות. So

Ruth came out from who? From Balak. Where do we know that? דאמר רבי יוסי בר חנינא, רות בת בנו של עגלון מלך מואב היתה. Ruth was the daughter of the son of Eglon the king of Moav, and Eglon was a descendant of בלק מלך מואב. That's very convenient, but it's much worse than a mitzvah shelo lishmah. He had in mind to to wipe out the Yidden, Balak. This is a tremendous chidush. מה עם הקרבנות? מ''ב קרבנות. The korbanot that he did was in order that Hashem should allow him to curse the Jewish people. No, because of this רות באה ממנו. No, he's saying something else. He's saying why did he bring the korbanot, not shelo lishmah. It was opposite, this was mamesh to be able to get a chance to curse the Yidden. But yeah, that's the chidush here. He wanted to bring because he wanted to be mekushar to the Eibershter. The kavanah was something else, but that he did it, to be mekushar to the Eibershter. So then it's lishmah! No, we're saying it's shelo lishmah. The Gemara says that his korbanot was shelo lishmah. That's where we learn out that מתוך שלא it's good, shelo lishmah is also good. So it's shelo lishmah. And maybe takeh it teaches us that even if you do it with an opposite kavanah, if you do it see if you do it to counter, someone here is a kavanah of hurting the Yidden, but it wasn't was against the Aibershter. Someone does something which is against, that's not shelo lishmah. Well, he didn't know that he didn't know that He was thought he thought he could get it. You see, even after Balak told him, \"I could only do what the Aibershter says,\" he still asked him to do it, because he thought he thought he'll convince the Aibershter to do it. Give shochad to the Aibershter. Yeah, give shochad, yeah, but he meant so it's oh, that's a good vort. So he did this shelo lishmah, he did it for the Aibershter, but he didn't mean the Aibershter, he meant the shochad. Yeah, yeah, that's that's a good way to put it. We

don't we would never had Purim if not for Haman, you know, so maybe there was, you know Purim is the the גרויסע יום טוב that we have for the לעתיד לבוא. קומט א דאנק. So, the Aibershter, the Yidden need another need a need another holiday, but if wasn't for that's what they say a vortel: why did he make to kill all the יידן ביום אחד? Why did he what would be if it would be during the week? You'd you'd accomplish more. So the וועלט זאגט a vortel, because he was afraid maybe he'll lose, you know, make a Yom Tov. It's נישט פארגינען to have two, two days Yom Tov, three days Yom Tov, so enough for one day Yom Tov. Sure is. A couple of months. This guy who מסר'ט the Alter Rebbe in jail, later on, when came this Kislev the whole Yom Tov, he used to come to חסידישע פארברענגענס and ask for mashke, says, \"You got to give me thanks, I got you the Yom Tov!\" It's a surprise they didn't kill him. What, they let him in? They let him in. Unbelievable! He became a shikor, he became this, so they let him in, listen. Unbelievable! They didn't beat him up first? The Aibershter beat him up. No, the Aibershter. He became a shikor, I don't know if he was frum, maybe became frei, I don't know what happened to him. I don't know, he was Jewish? The שומר was Jewish? Not a שומר, the guy who moser't him. Avigdor! A moser has no zechuyot for anything. You don't count him in a minyan, you do nothing for him. Who says he didn't do teshuva? Doch a yid, ha? A מוסר אחרי המעשה. I was thinking. A moser you could kill, but it's all before, before a מסירה. He says אלך ואמסור you could kill him. But לאחר המעשה you can't kill him, then you got to call him to beit din, that beit din could pas'ken that he's חייב מיתה, I don't know, but that's something else. But this is a din. מורידין ולא מעלין, you're allowed to kill a moser. Before you're doing it. Before he does it, to avoid it. But after he did it, and he caused all the damage, now he has to be judged by beit din. This doesn't you don't say go to beit din. Okay,

let's try to finish this piece. Oh, that's a chidush I heard. Coming here tonight to hear that. Yeah. So, you kill him before, somebody says But the end is he What's going to What's going to happen to him, the end? So, there's a vort of Chatam Sofer. Why do we call him a moser? We should call him a moser! He's the one that's giving over somebody to the government, yeah, but we call him a moser. The din is a moser. He's known as a moser. In Gemara, oh we call him a moser. So he said, why? Cuz if he's ready to give over, he's a moser. He's he's himself given over, because the Aibershter will punish him. He will get punished. He he is really every moser is a moser. Moser Like his moser is already given over. He'd be given over, yeah. As if he's already given over to the, for for the for the punishment. Okay. אמר רבי חייא בר אבא אמר רבי יוחנן: מניין שאין הקדוש ברוך הוא מקפח אפילו שכר שיחה נאה? That the Eibershter doesn't hold back sachar even for just a a some a vort that someone says, a good one, a nice, a proper one. Where do we see it? דאילו בכירה, the older daughter, קראתו מואב. She called him Moav. Pashut, very grob. Moav means from my father, from the tate. אמר ליה רחמנא למשה, so the Eibershter said to Moshe: אל תצר את מואב ואל תתגר בם מלחמה. Don't bother them, don't start up a war with them. So comes out like this: מלחמה הוא דלא, war not. הא צעורי צערינן. Don't make a war, but you could make him problems. ואילו צעירה, but the younger one, דקראתו she called him בן עמי, didn't say clearly from the father, so it was a nicer expression. אמר ליה, the Eibershter said: אל תצורם ואל תתגר בם, it doesn't say the word מלחמה. Klal! Means don't אפילו צעורי לא, so you're not allowed to לצער it's לצער them. So, we see how from one vort different that she said, epes a איידעלע אויסשפראך, see what kind of sachar they got. This is a big lesson. Did someone Yeah.

אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה: לעולם יקדים אדם לדבר מצוה. A person should try to do a mitzvah as early as possible. שבשכר לילה אחת שקדמה בכירה לצעירה, see, they were l'shem shamayim. And to them, it was a mitzvah, like we said, cuz they thought the whole world was destroyed, there's no, so there's a mitzvah. So, the older one went before the younger one. זכתה וקדמה, קדמה סך ארבעה דורות בישראל למלכות. So, the מלכות of Moav came four generations before the מלכות of Yisrael. Why? Because she was did this first. And lichorah we're talking about this story as a terrible story, right? It's always an embarrassment in the גאנצע מעשה with Lot. Nevertheless, there's a good part in it also. Why why don't they say a simpler one? The Gemara should have said because Rus came Rus got her thing before Naamah HaAmonis? Rus came before Naamah HaAmonis. It's a simpler answer. Yeah, but what's the מעלה of Rus? The מעלה of Rus is the מלכות. I think Rashi, does maybe the other מפרש, I think Rashi.