דעה אחת איז אז טל איז נכרת? טל מת, ער דייטשט על ההעלם סתום, ניין, ער ברענגט א ראיה פון א פסוק דערצו. סתם, פשוט געבראכט א ראיה פון א פסוק. איז דער פסוק... וואו דער אנדערער, איז דאך יעדער בעל ראיה, דא האט ער א ראיה, און דער אנדערער האט א פאַרקערטע ראיה. דאָס איז דאָך די מחלוקת. יעדע מחלוקת קען האבן א ראיה פון א פסוק, מען קריגט זיך נישט פונ'ם קאָפּ, פון היטל, ניין. מען קריגט זיך, יענער ברענגט דער פסוק, דער ברענגט דער פסוק, מען דאַרף ענטפערן, דא לערנט ער, דא לערנט ער. דאָס איז דאָך דער גאנצער סדר. So the Gemara mentions both of them, both sides of the machloket, there's a little bit of truth to both of them. Every מחלוקת אלו ואלו דברי אלקים חיים, but you've got to figure out how it's possible. How could it both be true, either it stopped, or it didn't. על פי קבלה it's understood, in different מדרגות. Every part of Torah is in different עולמות, and every עולם has a different פשט. Because טל is a big... Und גשם also. Yeah, the same. He thinks that how the Eibershter... Rabbi Yaakov d'Kfar Chanina בשם Reish Lakish, he says like this: בשעה שעשה אברהם, so this is what the Eibershter said to Eliyahu Hanavi, בשעה your grandfather Avraham did רצוני, did my will, נשבעתי לו, I swore to him שאיני זז טל מבניו לעולם. I swore to him that never will טל be taken away from his children. Mai ta'ama? Because לך טל ילדותך, there's a pasuk that says, \"לך טל ילדותך\". ילדותך is your children, you'll always have טל, וכתיב בתריה, it says later, why is it? Because נשבע ה׳ ולא ינחם, ה׳ swore and he's not going to change his mind. He just learned that he took it, that it was taken away, טל. He said, \"You want me to bring back the טל?\" So it says... This is the other opinion, we're constantly going, this is this. His opinion is that it didn't go away, his opinion is that it did go away. The one that says so here, Reish Lakish says that it did go, it didn't go away. Why? Because, because he promised Avraham. Again, the answer is two מדרגות in טל, he said, yes. Possibly. Two different types of טל. Yeah, yeah. How do you know?

Because we're reconciling. We're trying to reconcile two different opinions, no? טל for berachah and there's טל that comes every day. טל that comes especially for bracha, it's a different type of טל. But the טל comes anyway. Yeah, it could be. It's an idea. Possible, possible. אמר רבי יהודה בן פזי, בן פזי says: בדיתיקי נתתיה לו או במתנה נתתיה לו? See, there's two different pshatim. See, there's two things. There is a דיתיקי. דיתיקי is a מתנה from a שכיב מרע. And a מתנה is a מתנה from a בריא. שכיב מרע is a person who's very sick, a person very sick and he's dying. And he says that it's a special din that if he says, \"Give this and this to this person,\" you don't even have to make a kinyan. It automatically becomes his. While if a person, a healthy person says, \"Give it to him,\" it's not his. On the other hand, by a שכיב מרע, if he's dying and he says it, and then the Aibershter helped him and he becomes healthy, you could change your mind. While a healthy person, you cannot change your mind. So the Aibershter said to him, \"I gave you this מתנה of טל in both ways: ובדיתיקי, דיתיקי is a מתנה of שכיב מרע, ובמתנה.\" Where do we see מתנה? ויתן, ויתן לך האלקים מטל השמים. That's one pshat. Another pshat is it's a little bit different, that it's a question: בדיתיקי, you think I gave it to him בדיתיקי? Like as a מתנה of שכיב מרע, where I can change my mind? No, במתנה, as I gave him a מתנה, I can't change my mind. And the re'ayah says: ויתן לך האלקים מטל השמים. Only because the שכיב מרע can change his mind if he lives, if he gets better. Yeah, hakhi nami, but he says, but there's a possibility of his mind being changed. מה שאין כן by a מתנת בריא, he can't. He says another possibility.

אמר Rabbi Shmuel bar Nachmani, Rabbi Shmuel bar Nachmani said like this: בשעה שישראל באים לידי עבירות ומעשים רעים, wow, when the Yidden come to עבירות and bad deeds, הגשמים נעצרים, the rain stops. והם מביאים להם זקן אחד, but the Yidden have it, bring gifts to a great צדיק, כגון רבי יוסי הגלילי, והוא מפגיע בעדם, and he daven for them. Go to the רבי and he daven, והגשמים יורדים, and the rain comes. אבל הטל אינו יורד בזכות בריה. Tal will not come in the zechus of any creature. מה טעם? Where do we see it? It says: כטל מאת ה׳, פסוק in מיכה, like tal from Hashem, it's one of the הפטרות, כרביבים עלי עשב, like the grass, אשר לא יקוה לאיש ולא ייחל לבני אדם. You cannot hope for a person, or because a person cannot interfere in this. So, for to bring tal back, that the Eibershter has to do on his own. מה שאין כן rain, you can go to a tzaddik, and the tzaddik can. Actually, the Gemara in Berachos, it's not here in Yerushalmi, Gemara says, if there's a problem of rain, so there's two places in... No, that's like this in Taanis, in Berachos it's a different ענין: If you have a חולה בתוך ביתו, if you have a חולה in your house, ילך אצל חסיד שבדור, go to the tzaddik of the generation, ויתפלל עליו. In Taanis, it says בנוגע a rain, if there's no rain, go to the, go to the tzaddik. And there you have Choni HaMe'agel, all these other tzaddikim. Choni HaMe'agel. Choni HaMe'agel, and here in Zohar you have Rabbi Shimon bar Yochai. Shimon bar Yochai did it through his learning Torah, and Choni HaMe'agel did it through tefillah. You could pray for tal. Not for tal, correct. זאגט די גמרא ווייטער, אמר רבי יוחנן, רבי יוחנן said: ברית כרותה היא, there is a set covenant. היוגב... בבית הכנסת, if you learn Torah in שול, לא במהרה הוא משכח. You will not forget it fast. Not won't forget it fast. I forgot what we learned yesterday. Oh. No, it says yegiah, it has to be... Well, you make all yegiah, so for us a little bit is also yegiah. It means toil and toiling, toiling.

Amar Rabbi Yochanan, Rabbi Yochanan said, brit kerutah, there's a brit that's made, היגע בלימודו בצינעה, if you learn privately, לא במהרה הוא משכח, you won't forget. You won't forget? Yeah, you won't forget. So, it's not learning, not learning by yourself. The mefarshim say, learning by yourself is no good, it says. You learn with a chavruta, but not in a public place. Public place, it's like ga'avah, oh everyone sees, oh look I'm learning. Learn in the private, no one has to know, but you have to learn with a chavruta, not yourself. Mai ta'ama? Where do we see it? There is a pasuk that says, ואת צנועים חכמה. That if you צנועה, צנוע means quietly, private, it's chachmah. Amar Rabbi Yochanan, Rabbi Yochanan said brit kerutah, there is a brit also, הלומד אגדה מתוך הספר, if you learn aggadah, but it doesn't mean דווקא אגדתא, you learn Torah from a ספר, לא במהרה הוא משכח, you won't forget. What? Amar Rav Tanchuma, Rav Tanchuma said, no, and where do we know, there is a pasuk that they bring of both. Amar Rav Tanchuma, Rav Tanchuma said, הסובר תלמודו, if someone explains his learning, in other words, it's clear to him all the details, also לא במהרה הוא משכח, he won't forget it fast. Mai ta'ama? Where do we get these things from? There is a pasuk that says, פן תשכח את הדברים אשר ראו עיניך. You might forget things that... In other words, you will not forget things that you saw. And this goes on both. The first one, when you look in the sefer, you see it. Even by heart you can see this is the words. And the second thing, when you explain it, and you understand it, you see it בעיני השכל. They're both called seeing. This is seeing בעיני הגשמי, the eye, and this is בעיני השכל. I know it's a derush, it's not פשט פשט, אוודאי. זאגט די גמרא ווייטער, ריש לקיש מנגי באורייתא סגין, he learned, he toiled so much in תורה, הוה נפיק לבר מתחום השבת, he was learning so much, so involved while he was walking around, he didn't even realize that he's walking out of the תחום. He

can't walk more than... ד' אמות... 2,000 and walked over. ולא ידע, he didn't know. לקיים מה שנאמר, who gets a bad thing? No, but he fulfilled what it says, באהבתה תשגה תמיד. That in its love, I'm completely involved. When you're involved in something you love something and you're completely involved, you don't realize what's going on. If you're mamash completely angetun. What about the aveirah? Good, so that's a different thing, but the פלא is it came from because he was so involved in learning. Maybe because he was learning without looking into a sefer, he was walking. He must have not looked in a sefer, because you can't carry. Can't carry. Was he punished? That doesn't that doesn't say... but he doesn't forget. That happened to Rab Yaakov Yosef Ruderman, in this last door, and he was walking and didn't know whether he was crossing didn't know where he was going, and he went into some he fell into a mob, they wanted to kill him. And a פושע ישראל, Leon, what's his name, the big communist, Leon Trotsky! Trotsky saved him from מיתה. They were going to kill him. Because he was so, he didn't realize where he was going. He was just walking and walking. Ruderman was a Russian? Yeah, yeah, sure. Ruderman was in Russia? What was Russia? No, but he was a Russian, yeah. Why did they want to save him? No, but also, this happened in Russia. Oh, this happened in Russia. Yeah, yeah, when he was in Russia. I thought he was a rosh yeshivah in America. Yeah, but he came from Russia. So it means באהבתה תשגה תמיד. Yeah, yeah, true, that you could... Someone told me he saw, and this is not, this is Chaim Zimmerman. Chaim Zimmerman was a, was a big iluy, wasn't the biggest tzadik in the world, but he was he was a big iluy in kop. Someone said to me, he saw himself, it was when he used to be in Chicago rosh yeshivah in Beit Midrash LaTorah, he saw him walking, walking, bumped into a tree, and said, \"Excuse me,\" and walked further. He didn't realize that he walked into a tree. He was so involved. When he was writing the sefer, Agan HaSahar, he wrote a sefer, Agan HaSahar, this is this thick, about the קו התאריך. Mamash a big sefer. What's קו התאריך? About the international dateline. And he only printed 50 copies, because he said only 50 people in the world could understand it. He gave it, listen derech agav, he gave him the proofs of his sefer, he gave it to the Rebbe to look over. Within one, the next morning the Rebbe sent it out, and changed the whole order of the sefer. This is one and told him... listen. Anyway, he used to come to the Rebbe a lot, and he was, he was a big iluy, he used to fall, yeah, and he used to get into falls. He went to yechidut, he used to come out... He once called, the middle of the night he called to Chodakov. 3:00 in the morning, the Rebbe's in the middle of yechidut, and Chodakov used to stay there. So he calls from Chicago. He's a, he's a wilder mensch, you know, that... so he tells him, \"גיי אריין צום רבי'ן שוין!\" Go straight into the Rebbe, און זאג אים אז חיים האט געזאגט אז ער איז א גאון עולם! What happened all of a sudden? He says, \"I asked the Rebbe a she'eilah in Zevachim, and the Rebbe answered me a few lines with few מראה מקומות, און ער האט מיר אויפגעלאכטן א גאנץ קדשים! He lit up the whole Kodashim.\" He's that kind of man. But one time, like once was in yechidut, Reb Yoel told this to me because he was a he not only was a iluy he knew a lot, his kop was a very abstract thinker, I mean in learning, yeah. Reb Yoel, ער האט דאך א קאפ, דאך אזא זאך, so he used to always talk to him as far as learning. So there used to be, if you remember years ago, a restaurant in Crown Heights, there was one restaurant, President No, we're talking before. Corner President and Kingston there was Yeah, but a fleishike restaurant. No. Now it's a bakery. No, now it's a it's a laundry, laundromat. Bakery, bakery is on that corner. Anyway, so Reb Yoel went, the guys took him to the restaurant to eat. And he was eating, they served him a whole meal and he's talking to them on learning. And they finished eating, and they took away the food. And he's sitting, and he turns around, \"How come you're not giving me food? Where is the food? What happened to the food? How come you're not giving...\" \"You just ate it all!\" He didn't even realize that he ate. He was so involved in And this was not even he's writing a sefer, his kop had gone, but this is, it says, it says in, because the Chovot Halevavot, even lehavdil, lehavdil by goyim, that you had these great philosophers, the great thinkers. You look what the sefer says, they used to go away for days into the mountains, and sit and think their philosophy, and they wouldn't eat for days, and they wouldn't even be hungry, because their kop was so involved in sechel and thinking, not in Torah, but in thinking, that they were so זאת הבאה בעושר תישקט תמיד. Okay, let's just finish with this. רב יודן ברבי שמעון הוה מנהג באורייתא סגין,

רב יודן ברבי שמעון learned so much, הוה גולתיה שריא מיניה, his coat fell off, וחכינא מזדרא לה, and there was a snake that came that used to guard it that no one should steal it. אמרו ליה תלמידוי, his talmidim said, \"רבי, הא גולתך שריא!\" Afterwards they said to him, \"You know, you didn't see your coat fell?\" אמר להם, he says, \"ולית ההיא שיצתא עבידתא ליה? And didn't this rasha watch it for me?\" He called the snake the rasha. אמר רבי יהושע בן לוי, רבי יהושע בן לוי said, \"אם עשו שפתותיו של אדם תנובה,\" if the mouth of a person make the learning תנובה, תנובה לשון לשון בינה, כהוגן, properly, you know, \"יהא מבושר,\" now this is by, more or less by davening even more than by learning, \"יהא מבושר,\" you have a besorah, \"שנשמעה תפלתו.\" Similar what the Bavli says that if if תפלתו שגורה בפיו, then you know your your tefillah will be heard. מה טעם? Where do we see it? It says, \"בורא ניב שפתים,\" if the the Eibershter create you create the the movement of the lips, \"שלום שלום לרחוק ולקרוב אמר ה' ורפאתיו.\" This means Hashem is going to listen to you and cure. Say the No, it's not No, it's not up to you. Saying that. If it flows, if you daven and the davening sometimes goes, hakt zich, brecht zich, doesn't go. Sometimes it just flows. If it flows, you can go. But really it doesn't really mean nowadays. Nowadays you have a siddur. In those zeiten, there was no siddur. People had to daven by heart and people even had to make up the words. There was כללים how to daven, but they, exactly. So sometimes you get stuck, you don't know, and sometimes it comes so good. If it comes good, then you know the Eibershter heard it. Oh, very good. I don't trust that. It goes the other way. I don't trust that. I think that just because it goes flows well doesn't mean that it's so it's so great. I think that sometimes when you stumble and it's difficult No, it's not up to you. It's not a breath timing. It's not up to you. No, that's what he's saying. Just happens, it just happens. Follow the flow. Go with the flow.