received בענפי זעפא, and he kicks them out, you know, with embarrassment. בא לפני הלל, came to הלל, גייריה, הלל was מגייר him. יומא קמא, the first day, אמר ליה, he taught him like this, he says, \"You know,\" Before he even taught him? Huh? Before he even taught him? Well, he told him a little bit probably, the din is על פי עצם הדין, you only tell him a little bit, מקצת קלות, מקצת חמורות. You don't just teach him everything. Not supposed to do all of these conversions today? Oh, these all these other conversions, big ראיות in this Gemara, though. He didn't accept he didn't accept Torah shebaal peh and he was מגייר him? It's famous kushya of this Gemara, how could he? All kinds of teirutzim anyway. First day he taught him א, ב, ג, ד. Okay. למחר, the next day, אפכיה, he taught him the opposite. I guess he told him the seder is א, then ב, then ג. The next day, he said to him, \"No, the seder is ת, ש, ר, ק.\" That's the main peshat that Rashi brings. אמר ליה, so he said to him, והא אתמול לא אמרת לי הכי? It means today you're telling me the seder is ת, ש, ר, ק backwards, whereas yesterday you told me the seder is א, ב. Not that the א is a ת, but that it's just how you say the alphabet. Exactly. אמר ליה, so he said to him like this, לאו עלי דידי קסמכת? Didn't you rely on me? Who told you there is א, ב, ג, ד? You listened to me and I told you, you accepted it. If you're accepting me, דעל פה נמי סמוך עלי. Rely on me on Torah shebaal peh. In other words, he was trying to tell him א, ב, ג, ד is one thing, that's straight. ת, ש, ר, ק backwards, all kinds of דינים you learn out from there, that's Torah shebaal peh. So, what he really was asking, why should I accept it? So, he said, why did you accept א, ב, ג? I mean, how do you know this is תורה שבכתב? I mean, you could see, we did, how do you know this is what it is? Because you're relying on me, so rely on me. Okay. So, what happened with this guy? He accepted Torah shebaal peh. In other words, sof kol sof, he was megayer in a proper way. So, could be that when he was megayer him in the beginning, it was al tenai, that he's going to see later. Whatever way he did it, you know, it's kasher anyway. That's one story.

שוב מעשה בנוכרי אחד, another story, another גוי, שבא לפני שמאי, came to שמאי, אמר ליה, he said, גיירני, be מגייר me, על מנת שתלמדני כל התורה כולה כשאני עומד על רגל אחת, that you'll be able to teach me the תורה while I'm standing on one foot. דחפו באמת הבניין שבידו. Shammai had a stick, a measuring stick that you use for a building. So, with that stick he threw him out, he pushed him and kicked him out. בא לפני הלל, he came to הלל, גייריה, he was megayer him. What did he do? אמר ליה, he said to him like this, \"The first, when you asked, teach you the whole Torah on one foot? Yeah. דעלך סני לחברך לא תעביד.\" Now there are two peshatim here in Rashi. One peshat is: what you hate should be done to you, don't do to somebody else, that's ahavat Yisrael. וזו היא כל התורה כולה, that's the whole Torah. ואידך פירושה, the rest is only commentary, only explanation. But there's another peshat in Rashi, which is I think the first peshat actually, that when it says what you don't like don't do to your friend, who's the friend? The Eibershter. There's a pasuk, it says, רעך ורע אביך אל תעזב, don't forget about your friend. And that's Hakadosh Baruch Hu. So, really he told him, so the nekudah of everything is, just like you want people to listen to you, listen to Him. Now go and learn the rest. And this helped him.

שוב מעשה בעכו״ם אחד, another story with a גוי, שהיה עובר, עובר אחורי בית הכנסת, he happened to pass by in the back of the שול. ושמע קול סופר שהיה אומר, he heard a teacher or somebody saying, and they reading a פסוק. The פסוק is, ואלה הבגדים אשר יעשו, these are the garments you should make, חושן and אפוד, and all kinds of beautiful clothes. אמר, he asked, he heard, הללו למי? Who are these clothes for? אמרו ליה, they said to him, לכהן גדול. הא, אמר האי עכו״ם, so this goy he said בעצמו, to himself, if the כהן גדול gets so much kavod, and you make special clothes for him, אלך ואתגייר בשביל שישימוני כהן גדול. I'll go to be megayer so that they will make me כהן גדול. בא לפני שמאי, he came to Shammai. אמר ליה, he said to him, גיירני על מנת שתשימני כהן גדול. Be megayer on condition you make me כהן גדול. דחפו באמת הבניין שבידו. So again, he pushed him out with this thing. בא לפני הלל, he came to Hillel, גייריה, he was megayer him. Okay. Then, now you have to keep your promise, make him a כהן גדול. אמר ליה, he said to him like this, כלום מעמידין מלך אלא מי שיודע תכסיסי מלכות? You can only make a king who knows the tachsisIm, the the rules, like the way is the מלכות works. Protocol. Protocol. So, you wanted to become a כהן גדול. Okay, so before you become a כהן גדול, you've got to learn all about it. לך למוד תכסיסי מלכות. Go learn תכסיסי מלכות, learn all about the how your king is and how כהן גדול. Yeah. Meant to say leader. leadership, no? He wanted to be a כהן גדול, so they're leaders. הלך, and he went. וקרא, and he is reading. And he learned, started reading the pesukim all about the כהנים, כהן גדול. כיוון שהגיע, until he came to the פסוק, והזר הקרב יומת, that if a stranger comes close to the place where only the כהן גדול is allowed to go, but anybody else comes there will die. אמר ליה, he said to him, מקרא זה על מי נאמר? Who is this pasuk talking about? Is it talking, when it said a stranger comes and dies, a stranger means a loaf, a low life? אמר ליה, no, אפילו על דוד מלך ישראל. Even דוד המלך cannot come there. נשא the ger a קל וחומר בעצמו. So the ger made a kal vachomer: מה ישראל, שנראו בנים למקום, מה the yidden, because before they, and they're always Yidden, and they're called children of the אייבערשטער, ומתוך חיבה שחיבבן, because the Eibershter loves them, קרא להם he called them בני בכורי ישראל, 'You are my firstborn.' כתיב עליהם, והזר הקרב יומת, it says that if a stranger goes there close, גר הקל שהוא במקלו ובתרמילו על אחת כמה וכמה. So certainly, I'm just coming from not being a Jew, I should come and become a כהן גדול? Makelo means his stick and his wallet. Al achat kama vechama, certainly, I can't become a כהן גדול. And he gave up his whole inyan of a כהן גדול, and he stayed a Yid. בא לפני שמאי, so then he came back to Shammai, אמר ליה, he said, כלום ראוי אני להיות כהן גדול? You told me, basically, he said, that I could be a כהן גדול. הלא כתיב, it says right there, והזר הקרב יומת, that if a stranger, he dies. Well, why'd you kick me out? Basically, a taana to Shammai, why didn't you explain it to me? בא לפני הלל, so then he came to Hillel, אמר ליה, he said to him like this, ענוותן, Hillel. Hillel was an anavtan. ינוחו לך ברכות על ראשך, let berachot come to your head, שהקרבתני תחת כנפי השכינה, that you made me close under the wings of the Shechinah. It's only because of Hillel that he became a Yid. לימים נזדווגו שלשתן במקום אחד.

Later on, all three happened to come to one place. אמרו, so all three said like this: קפדנותו של שמאי, בקשה לטרדנו מן העולם. The anger of Shammai tried to push us away from the world, meaning from עולם הבא. וענוותנותו של Hillel, the anavah of Hillel, קרבתנו תחת כנפי השכינה, brought us close to the Shechinah. Why did Shammai act like, like this? Huh? Why did Shammai act like he did? There are two approaches. That's all we have. Sometimes you have to go like this. A goy pushes, push them away the first few times he comes. Oh, because he paskent like Shammai. When a goy wants to come to be megayer, we hope he'll be megayer. But you still push them away. Push him away to make sure that when he comes, he's serious. Because if you don't push him away, you know, some people, if you make it easy for them, it doesn't mean much. These cases don't sound like they're so serious. When a guy comes and he wants to stand on one foot? A guy comes, he says, 'I want to stand on one foot.' Yeah. Do you think he was... The problem is we don't know the whole background of these guys or what's going on there. We just know that one vort. We don't even know what he left by all these ראיות. We don't know what Hillel told him. I mean, we know these words he told him, but how he did it and what he did, and maybe it was he said, 'Okay, I'll start off now and you'll, I'll be megayer you later,' and he started teaching him. Something like that. We don't know exactly how it went. This is just the nekudah of the story. But they do bring ראיות, they try to bring ראיות, the conservative, even the modern, you know, that try to bring ראיות that you have to מקרב him, that this... Also, you have to know Hillel and Shammai looked into this guy's שורש and saw that this guy really בעצם has a שורש of a Yid or other kind of things. Or maybe this guy were really Yidden, they didn't know that. They really didn't know that. So that's why he did it, and I guess maybe Shammai didn't see it, Hillel did, or something. Always think of the story comes to the, I saw it on the video once by dollars when this who was it? I think Gershon Mendel from from Israel came by with this goy who was the mayor of of Milano or a commissioner, something, and he's a goy. And he told the Rebbe that he is, and he says that he's looking to be megayer. So the Rebbe answers that by next week, Sunday, he wants him to come back already after he's megayer. So they were megayer him that week. He had just started the process. He wasn't ready for geirus. Is Jewish soul so... He was megayer, and he came back to the Rebbe next Sunday, and the Rebbe gave him the dollar and this, and a few days later, he died. This goy. So, wise stories, I mean, I'm just saying, I don't know, the Rebbe saw some people are really Yidden. I mean, they got so mixed up that they don't know they're Yidden. Maybe he wasn't a Yid. If he wasn't a Yid, nobody would geirus so fast if in a few days. He was just starting, and he... isn't like a, you know, it was much. I'm saying it must be some whatever, however we're going to look at it, it must be some רוחניות'דיגע ענין that he saw, and mimela that's why he pushed. Because otherwise, you don't do this thing, I mean no one does it. Every, right, the whole thing with the Rebbe was against these false geirus and things like that, against the halachah. Must have been something I'm saying the same thing here, he also saw things. It says somewhere, better a גוייאישע guy dies than a Jewish guy dies. Wish he would remain a goy. No, farkert, if a guy wants to become a Yid, if he wants to, wants to lachtof arein and take him תחת כנפי השכינה, he should die like a like a yid. If he dies like a yid, he goes to olam haba, he does this. Otherwise, what what did you do? Good for the person, but as far as as a whole It's good for the It's good for the, yeah. Why is it good for Klal Yisrael? It's good for everybody. I mean, a yid is a another yid another person was able to be תחת כנפי השכינה. הא? Does a neshamah come from the guf? I don't know how it works. סתם אלפא, when he is megayer a neshamah comes in, maybe, yeah. So when we push away a ger, it's not because we don't want him to be megayer, we want him to be megayer. We just want him to be sincere, you want to know. So, and there's no mitzvah to be megayer people, I mean there's no chiyuv, that's why we don't look for it. But if it's because what happens, okay, first you push him away, push him away, push him away. If afterwards he comes sof kol sof, so as much as we tell him lechatchilah how hard it is, what do we tell him? After he becomes, we tell him how lucky you are and how great it is for you and you should be happy now you're תחת כנפי השכינה. זאגט די גמרא ווייטער, אמר ריש לקיש, ריש לקיש האט געזאגט: מאי דכתיב? There's a pasuk that says, והיה אמונת עתיך חוסן ישועות חכמת ודעת.

There are six words in this pasuk: אמונת, עתיך, חוסן, ישועות, חכמת, ודעת. So the Gemara says, אמונת, is the Seder Zeraim. These six words are a remez to the six sedarim in Mishnayot. The first one is the Seder Zeraim. What does emunah have to do with Zeraim? So they say, I don't see it, Rashi says here, but it's in Tosafot. Tosafot brings that Tosafot brings the Yerushalmi, which we have no idea where the Yerushalmi is, in our Yerushalmi we don't have it. It says in the Yerushalmi, that a yid who plants, is not because he believes in teva that teva will make it grow, he believes in the Aibershter: מאמין בחי העולמים וזורע. Mimeila the word אמונה has to do with planting. עתיך, עתיך means your time, Seder Moed. מועד talks about times, about different times of the year, different ימים טובים. חוסן, זה Seder Nashim. חוסן really comes is a it means ירושה. And who makes יורשים? The women, so Seder Nashim. ישועות, זה Seder Nezikin. ישועות is help, that's Seder Nezikin. Why Seder Nezikin? When you'd say make sure somebody gets doesn't get hurt, נזק, or you get compensated for his נזק, that's a ישועה. חכמת, זה Seder Kodashim. חכמה is קדשים. Why? Because קדשים is something that you have to have a lot of חכמה to learn. ודעת, which is more than חכמה, זה סדר טהרות, cuz to learn טהרות is even more. And then the pasuk continues, יראת ה' היא אוצרו. What's the real treasure? Fear of Hashem', that's the taytsh. And even though you have you a person might be learning all six סדרים of Mishnayot, afilu hachi, still, יראת ה' היא אוצרו. What's that real treasure? To have יראת ה', yirat shamayim. And that doesn't have a That's not That's part of No, it was done It was done before. אם אין יראה אין חכמה. You can't even have the חכמה, which means the learning, if you don't have יראה first. And if you have חכמה, in יראה A concise formula for the idea of yirat Hashem'. How do you How do you feel What would you like to say? I know, fear of God, but wanting to do mitzvot, keeping to learn Torah, how how? No, a person behaves the way the Eibershter wants, that's yiras shamayim. So you have to know everything that the Eibershter Not knowing or telling, you have to do the right Yeah, like every Yid knows what the Eibershter wants, and you have to really be careful in doing it. Kabalas ol. Ha? Kabalas ol says that, kabalas ol, but this is Because one proof is that the Torah that you learn, you remember. He's with He's what? It's true that you'll have fear, but you'll have it The Torah that you learn, you'll remember. You'll remember the Torah? Or you don't mean after 50 years when you learn in the mother's stomach, no, no. Anything that you learn you'll remember if you have yiras shamayim. And that helps you to have the yiras shamayim. That that's a It backs up you have It backs up your your yirah. You can't have yirah if you you learn Torah and you don't you don't remember what you learned. And if you have yiras shamayim you do remember. No, that's that I'm saying it's that If you remember then you'll have you'll have yiras shamayim. It says somewhere like that, if you remember the Torah you'll have you will have yiras shamayim? I don't know what that means. remember less If you remember the Torah you'll have yiras shamayim? One brings the other. You remember the Torah, it brings you yiras shamayim, and yiras shamayim it brings you the Torah. I think farkert, what says, maybe you have yiras shamayim there's a zechut that you'll remember the Torah. יראת ה' היא אוצרו. treasury, storehouse. Storehouse. Storehouse. And you stored it, hold on to it. Yeah, if you have yiras shamayim, then it'll store the Torah. That's what the Gemara is going to say later. That the Gemara, no, that's true, the Gemara will explain it. That if you have yiras shamayim, the Torah is worth it, and the Torah has a kiyum. If you don't have yiras shamayim, I don't know whether you won't remember the Torah, but it's not worth it, the whole Torah is not is worth nothing. If you don't have yiras shamayim, the learning is worthless. If you want to remember something, it means you hold it precious. That alone gives you yiras shamayim. Perhaps. רבי יוחנן בן זכאי אמר לתלמידים שלו: If you have yiras Shamayim like you have on earth בשר ודם, הלוואי. Yeah, but that's not talking about learning there. It says stam: הלוואי שיהא מורא שמים עליכם כמורא בשר ודם. בשר ודם. Yeah, like he told them to have yiras Shamayim. And we learned that yesterday: סוף דבר הכל נשמע את האלקים ירא, he gives yiras Shamayim. But he's talking here about learning. And the taytsh in pasuk is, יראת ה׳ היא אוצרו, that's the storage house of the Torah. But also it's true, that the place if you want to store your Torah, a segulah or that your Torah will be stored, remembered, yiras Shamayim. But the main thing is, and the Gemara will explain that soon. Let's go to it.

אמר רבא, רבא says, בשעה שמכניסין אדם לדין, when they bring a person to the din, means after 120, he comes to the דין, אומרים לו, they say to him like this: First of all, they ask him, נשאת ונתת באמונה? Did you do business honestly? קבעת עתים לתורה? Did you have a time to learn Torah? עסקת בפריה ורביה? Did you work in having children? צפית לישועה? Did you hope for the yeshuah, did you wait for Mashiach? פלפלת בחכמה? Were you, did you learn, did you have a פלפול שיעור? I mean, did you do פלפול בחכמה? הבנת דבר מתוך דבר? Did you try to understand one thing from another? So all these main, important things that they ask you. ואפילו הכי, still, if you do have all this, אי יראת ה׳ היא אוצרו, אין. If you have yiras Hashem, all this is worth it. אי לא, לא. It's worth it. All worth it. And if not, it's not. משל לאדם, a mashal to a person שאמר לשלוחו, he said to a שליח, העלה לי כור חיטין לעלייה, take a כור, a whole, let's say, a bushel of wheat, bring it up to the storage to the second floor. הלך והעלה לו, so he brought him. אמר לו, so he tells him, עירבת לי בהן קב חומטין? If you put in a קב, is a small amount of חומטין. חומטין is a kind of thing from the ground that if you put it in a bushel, it keeps it, it keeps it fresh. So he says, and did you put in that קב חומטין? Did you, did you? אמר לו, he said, לא, not. או, אמר לו, if you didn't, מוטב אם לא העלית, so better if you wouldn't have brought up. So what's the mashal here? The mashal, this is a mashal to yirat Shamayim. You can have a whole bushel of Torah, but if you don't put in that קב חומטין, that little bit of the חומטין, then it's not worth the whole learning, isn't. Huh? Preservative. So yeah, preservative, that's hold it. An anchor. Yeah. Like an anchor, it holds the boat down. And that holds it. So here is where we have this whole fight between the Chassidim and Mitnagdim on this piece of Gemara. So Chassidim bring a re'ayah from here that if you learn Torah without learning Chassidus, you learn Gemara without Chassidus, that קב חומטין, it's worthless. Because, and the Mitnagdim answer, yeah, but it's only a קב חומטין. חומטין, it should be a little bit. The bushel is a lot, and קב is much, a little bit. But don't spend so much time learning Chassidus, that's what they say. They don't want too much Chassidus. They don't want. The truth is, I could say that as much as we learn, it's still not, not even a קב חומטין. It's so relative, you know. For us, something. Ah, vadai, greater people, them was enough a little. So us, we need a lot. Otherwise, that means we will learn a lot of nigleh, so we have to learn a lot more than a קב of Chassidus. Even if we learn a little of nigleh. That's a ma'aseh with the Chasam Sofer. Someone asked him, if he only has an hour a week to learn, what should he learn, nigleh or Chassidus? So he said, learn Chassidus. So they asked him, why? He said because if you learn, you'll find, this will add you more in learning nigleh. So fear helps you, the יראת, yirat Hashem helps you to, to remember your Torah. So it's not to remember. Here, not that it's to remember, it's worth it, and otherwise you're learning without yirat Shamayim, it's worth, you could remember. You could be a freier who learns Torah, basically he doesn't have the Torah. And it's anchored by fear, which covers all the... Yeah, then it has, it has the right, the right