we're holding here in middle of, towards the end of סימן מ\"ח in 13th perek of Ketubot. So here we're talking, yesterday we were learning about תחיית המתים getting up. The dead will get up. And one opinion was that it'll only get up in Eretz Yisrael, but those that are not in Eretz Yisrael will not get up for תחיית המתים. So here we're learning, and the Gemara asks, here let's learn: רבי אבא בר ממל, האי נותן נשמה לעם עליה מאי עביד ליה? One of the pesukim we brought before that only people from Eretz Yisrael will get up, because the pasuk says נותן נשמה, he's going to give a soul, לעם עליה, to the nation that's on it. That means a nation that lives, people who live on it in the land of Eretz Yisrael. So if you hold that people from chutz la'aretz will also get up, what do we do with this pasuk? So he says: מבעי ליה לכדרבי אבהו. He needs it to expect to, teaches us something that Rabbi Abahu said. אמר רבי אבהו, רבי אבהו said: אפילו שפחה כנענית שבארץ ישראל, even a goyishe maid in ארץ ישראל, מובטח לה שהיא בת עולם הבא, is guaranteed she's going to have the world to come. Even though she's a goyah, but because she lives in Eretz Yisrael. And where do we see it? From this pasuk. The pasuk says כתיב הכא לעם עליה, says he'll give a נשמה לעם עליה, to the nation that's on it. So it uses the word עם. כתיב התם, there's another pasuk says by by when the Aibishter, when he took Yitzchak to the akeidah, so he took along the two people, and he said to them when he got closer: שבו לכם פה עם החמור, stay here. He went along with Eliezer and and and Yishmael, and he told: You wait here, and he went further. And he said: You stay here עם החמור, with the donkey. And the Gemara has a derash: עם החמור means עם הדומה לחמור, you are a nation that's like a donkey. So it says the word עם, which means עם. And there in this pasuk it says נותן נשמה לעם עליה. So it's talking about a Canaani. So if you're עליה, if you're on the land, the pasuk teaches us that even a שפחה כנענית, a goyishe shifche, a goyishe maid, a goyishe slave woman is also going to get olam haba. She's almost, okay, but not. I mean a regular a regular goy who lives in Eretz Yisrael is not going to get. Takeh only שפחה כנענית, only שפחה. And a שפחה goes to the mikveh? Yeah. Yes, and then she has to keep She has to keep mitzvot like a woman, but she's a woman anyway. But even a עבד כנעני has to keep mitzvot like a woman. Ah, they go to the mikveh before? Go to the mikveh before. There's a big machloket whether they have to go again when Meaning after the year? Not he's no year, what kind of no year? But he she's she's forever. But if he frees her, if a Yid who has a עבד כנעני or a שפחה כנענית frees them, what happened then? They become automatically Jewish, it's not up to them. The machloket is in the Rishonim whether they have to go through mikveh again. I think Rashi and Tosafot. Interesting, Shechem's father was called Chamor, talking about Yeah, yeah, he was called Chamor, but that was a name, but it is this is פשוט עם הדומה לחמור. Then the pasuk continues: ורוח להולכים בה. Hashem says I'll give a neshama to the nation that's on it and a ruach, a spirit, to those that go there. What does that mean, those that go there?

אמר רבי ירמיה בר אבא אמר רבי יוחנן, he said: כל המהלך ד' אמות בארץ ישראל, anybody who walks just four אמות in ארץ ישראל, מובטח לו שהוא בן עולם הבא. He's guaranteed he has olam haba, and that's very that's from here to there. If you just walk a little bit in Eretz Yisrael, you guaranteed you have olam haba. And that's from the פסוק, ורוח, you'll get a ruach, which is a spirit, a נשמה, להולכים בה, those that just walk there. Then the Gemara asks: רבי Elazar רבי Elazar said that the tzadikim of חוץ לארץ, only people in Eretz Yisrael will get up תחיית המתים. צדיקים שבחוץ לארץ אינם חיים? So the tzadikim that live outside of Eretz Yisrael will not get up, according to his opinion? אמר רבי Ila'a, רבי Ila'a said: Yes they will, but what it means, על ידי גלגול. The people in Eretz Yisrael will get up straight where they are. People outside will have to roll in the ground till they roll all the way to Eretz Yisrael. מתקיף לה Rav Abba bar Rav Sala Rava Rav Abba Sala Rava asked: גלגול צדיקים צער הוא. It's suffered to imagine who roll roll underground when it's full of ground. So that's suffering. So you expect the tzadikim who lived outside Eretz Yisrael to suffer? אמר Abaye, Abaye said: מחילות נעשות להם בקרקע. For them, they're not going to just roll, there's going to be caves under. It's going to go very fast, they're going to just fly through, and they'll get very fast. But it seems like tzadikim, but all the Yidden are called tzadikim, so they're all gonna, even if we're in חוץ לארץ, we're also going to get up. Everything will happen in Eretz Yisrael. They are there, they'll get up right away, and here they'll have to travel, and they'll roll, but if they're tzadikim, they will roll fast because there will be space there, they'll make these tunnels, you know. Why why they made the tunnels, so it'll be easy. Through the tunnels you could go straight, it goes much faster. That's probably why they made these tunnels there in all these places. In

connection to this ענין, so the Gemara brings like this, ונשאתני ממצרים, before Yaakov Avinu passed away, he called Yosef his son, and he told him, \"I'm going to pass away, ונשאתני ממצרים, carry me out of Egypt, וקברתני בקבורתם, and you shall bury me in the burial place of my fathers, of Yitzchak and Avraham.\" אמר Karna, so Karna was a תנא called Karna, he said, דברים בגו, there's something special in this pasuk. יודע היה יעקב אבינו, יעקב knew, שצדיק גמור היה, and he knew that he was a tzadik. ואם מתים שבחוץ לארץ חיים, למה הטריח את בניו? If he knew he was a tzadik, so he knew that even if you live outside of Eretz Yisrael, you also get up תחיית המתים. So why did he bother his children with this whole trouble to get him out and bury him in Eretz Yisrael? He'll get up תחיית המתים anyway. The answer is, שלא יקבל עליו צער מחילות. He didn't want to have that suffering of having to go through these tunnels. He wanted it should go great, straight, direct, and that's why he said, \"Bury me, to begin with, take me out, bury me in ארץ ישראל.\" כיוצא בדבר אתה אומר, we say something very similar, it says when Yosef passed away, וישבע יוסף את בני ישראל, Yosef made the Yidden swear that first they, when he dies, they're going to bury him in Mitzrayim, they didn't actually bury him, they put him in a metal box and they threw him into the Nilos, into the river, Nile River. And he said, \"But when you leave Mitzrayim, don't forget to take me along and bury me in ארץ ישראל.\" So we have the same question. אמר רבי חנינא, Rabbi Chanina said, דברים בגו, there's something to think about here. יודע היה יוסף בעצמו שצדיק גמור הוא. Same thing, Yosef knew he was a צדיק. ואם מתים שבחוץ לארץ חיים, if people from חוץ לארץ will also go up to get alive, למה הטריח את אחיו ארבע מאות פרסה? Why did he force, מטריח, why did he bother his brothers that they should take him out from Mitzrayim and schlep him all the way from Mitzrayim to ארץ ישראל later on when he's going to get up anyway, even if he's in Mitzrayim? The answer is, שלא יקבל עליו צער מחילות. He didn't accept that he wanted צער of having to roll till he gets up. So he wanted to be taken eventually to ארץ ישראל, and there to be buried. And I believe buried in ארץ ישראל, nothing to do with תחיית המתים, just why would he want to be in Mitzrayim his whole life? Such a terrible place. But that's a bother for he wants something good on their חשבון. But if it's a צער, you could understand, it's a חסד, but that's what, that's what the לשון, הטריח. Here also before it says, למה הטריח את בניו, here it says למה הטריח, it's a טירחא. So if it's just to want to be in ארץ ישראל, good, but here it's to save the צער, that's okay. And obviously, it seems from all this that the צדיקים, their body doesn't decay, because if the body decays, then there's by the time they get up by צדיקים, the body doesn't decay. Actually, I

read yesterday the last months, this last months' Der Her, you know, the magazine, Chassidishe Der Her, that the whole description about the Rabbi Rashab. The Rabbi Rashab was buried in Rostov, and then they were making it into a park or something. So Chassidim found out, so they wrote, they got to the Frierdiker Rebbe who was already outside of Russia, what should they do? He said to take him over to a different place, a different cemetery. What should they do? How should they do it? So he wrote them back a letter, somehow the communication went, and he said, the details how to do, go ask Reb Levi Yitzchak in Yekaterinoslav, the Rebbe's father. So a whole delegation went, it's everything is in secret, they went there and he guided them exactly what they should do, and they went and it describes exactly what happened, there was pouring rain and they had to, and it's heavy because they took him with the sand. But they say, the people who testified that they saw the whole body was complete, the whole body was complete when they took him out. The tallit was complete, everything, and this was quite a few years after he passed away. He says one of them said that עפעס by the toe finger, by one of the toes עפעס there was a movement or something, like something moved away a little bit, or something, I didn't understand exactly what they said, but everything was complete. And then there's a few Chassidim that they knew they moved also. They couldn't move all the Yidden, there's a Yiddishe cemetery, but they moved some Chassidim. They moved Reb Shmuel Gurary who was buried right In the Ohel, so they buried him also in the second place in the... You go now to Rostov, you see he's buried in the Ohel. And there's a few more Chassidim around there. He said that when they moved Gurary, Gurary had a handkerchief there that seemed like the Rebbe Rashab's handkerchief and that was also intact and they buried him in the second place, they put it there too. But then I also

remember the other story that my grandfather told me. My grandfather was in Yekaterinoslav, he was a good friend of the Rebbe's father, he was the Rebbe's teacher. So he said, he remembers that also in Yekaterinoslav they were planning to make a park of a Jewish cemetery. So they decided that they can't take everybody over some place else, but the previous חסידישער רב who was there, Reb' Ber Wolf, Reb' Ber Wolf the Chassid of the Tzemach Tzedek was the רב in Yekaterinoslav. He passed away about 25 years before this happened. So they decided they're going to take him over also and they're going to take over also the ליטווישער רב that was there years before. So my grandfather told me, so I heard it with my own ears, he stood there, he was there standing watching when they took out the ארון of Reb' Ber Wolf. He called himself once Reb' Ber Wolf, the Rebbe's גולם because he used to stutter, but the Tzemach Tzedek told him to חזר חסידות and gave him a bracha that when you חזר חסידות you won't stutter. He said since then he stopped stuttering. Whenever he said a maamar it mamash flowed. Anyway, so this, he was a great person. So my zayde said they took him out, the body was complete. This was about 22 or 25 years after he passed away. The old people who remembered his funeral, said it was exactly like he was when he was dead before and took him out. And he said that when they took out his body, the Rebbe's father was taking care of what was going on. That's the לשון he used to me: hot zikh a gas geton mit trern, that the Rebbe's father's tears came down his eyes when he saw this and they, whatever he's supposed to do. And he said when they took out the other ארון, it wasn't so 100%. But when they took him out it was mamash he was... And this is a עדות ראיה, even though I'm a עדות מפי עדות, I'm a second-generation עדות, but he told it to me, he saw it with his own eyes. It's not stories that people tell. So this is good for generations. Okay, now you can tell it over. Yeah. זאגט די גמרא ווייטער: שלחו ליה אחוה לרבה, that Rabba's brothers sent a message to Rabba. And he sent him a whole bunch of things in the message. One thing he sent: יודע היה יעקב, this whole story that we said that Yaakov knew that he's a tzaddik and therefore he knew that they're going to, even if he stays in Mitzrayim he's going to get up. Nevertheless, why did they tell him to take him? Because he didn't want to go through the מחילות. Everything. אילפא מוסיף בה דברים, אילפא said that there was more things that he said, he sent to his brother. His brother lived in Eretz Yisrael, Rabba lived in chutz la'aretz. So he said to him like this: מעשה באחד שהיה מצטער על אשה אחת. There was a man who had pain for a woman. In other words, there was a woman that lived outside of Eretz Yisrael that he really wanted to marry her. ובקש לירד, he wanted to go down to Bavel. כיון ששמע כזאת, when he heard this whole thing with Yaakov that you'll have to go through the מחילות and everything, גלגל עצמו עד יום מותו. He lasted, he didn't go down. And it was bothering him, he wanted to marry her, but because he didn't want to go to chutz la'aretz, he stayed that way. Then there's something else that he wrote to his brother, they wrote to their brother: אף על פי שחכם גדול אתה, you're a great חכם, אינו דומה לומד מעצמו ללומד מרבו. From Eretz Yisrael, they're calling him to move to Eretz Yisrael because it's not the same if you're learning Torah yourself, but you come here you could learn from a rebbi, which is greater. ואם תאמר אין לך רב, if you'll say there is no rav here, יש לך רב, ומנו רבי יוחנן. There is Rabbi Yochanan here. And then he said: ואי אינך עולה, if you don't make it to get here, at least he wants to give him some things to think about.

היזהר בג' דברים. Be careful of three things. אל תרבה בישיבה, which means don't sit too much, שישיבה קשה לתחתניות. It's not good for the person, I don't know for other kinds of sicknesses, maybe they say it's for hemorrhoids or something if you sit too much. אל תרבה בעמידה. Don't stand too much, שעמידה קשה ללב. Standing too much is not good for the heart. ואל תרבה בהליכה, and don't walk too much, הליכה קשה לעינים. Walking too much is no good for the eyes. אלא שליש בעמידה שליש בישיבה שליש בהילוך. Divide your time three, in three. A third should be standing, a third should be sitting, and a third should be walking. And then he said: כל ישיבה שאין בה סמיכה עמידה נוחה ממנה. Any time you sit but there's nothing to hold I guess, there are no handles to hold on, so better to stand. So the Gemara asks: עמידה? Better to stand? והאמרת עמידה קשה ללב, but we said before standing is not good, it's not good for the heart? אלא ישיבה שאין בה סמיכה he meant is like this. If you sit and there's nothing to lean on, עמידה שיש בה סמיכה נוחה הימנה. If you're standing and there is what to lean on is better than sitting and not having what to lean on. Back support? Huh? Like back support. Yeah, could be back support, or I think hand support, and takeh it's like a bench doesn't have a back. But it's much more comfortable when you sit all the way back. And that's why, I can't say that's why, the Rebbe whenever we saw him, he's just, what he did in his room I don't know, he would never sit back. I can't say would never, he would sit by farbrengen, if you would ever look, he would sit in front, beginning of the chair. In other words, never make himself comfortable. Same thing by davening, he never sat all the way back. On יחידות, never sat back. Sometimes when you want when he heard something on יחידות something like, he would lean back and listen. Because that's when my father told him, he said a shlichus so Rabbi Gifter, who was a big מתנגד, but he told my father that he holds of the Rebbe, and he asked him to tell the Rebbe. So when my father was in יחידות and he finished his things, his business, he tells the Rebbe, \"I have a shlichus from Rabbi Gifter,\" and he started telling him. When he heard that, the Rebbe leaned back and listened, and when he told him what he said, which was positive about Lubavitch, so the Rebbe said to him, \"There's no great greater nachat ruach\", or nachat ruach, \"no greater pleasure למעלה like if a hell of a הסתר on חסידות goes off.\" And this was the Rebbe. But that's what, by like he never leaned back. But here it says you have to have סמיכה, you do have to, so obviously if you sit back, you're never comfortable. Not being comfortable comfortable means you feel yourself, \"Oh, I'm I'm okay.\" You always have to be on the lookout. I don't know what the reason is, anyway. Okay.