We're in the middle of כף, but we'll just start over from the beginning of כף. Huh? עמוד א' or עמוד ב'? עמוד ב' is still, but we're learning עמוד א'. Yeah. אמר ריש לקיש, ריש לקיש said: מאי דכתיב - to start over again, there's a pasuk that says: והיה אמונת עתיך חוסן ישועות חכמת ודעת. Now he wants to say that each there are six words in this pasuk. Each one of these six pesukim is a remez for one of the six sederim of Mishnayot. He goes through a list. The first one is emunah. Emunah you say that's Zeraim. Zeraim that deals with plants that have to do with emunah. Why? Because a Yid only plants, it says in Yerushalmi, because he has emunah. עתיך. עתיך means from the word et. Et is time. That's Seder Moed. Seder Moed talks about the times: Shabbos and Pesach and and and Rosh Hashanah. Chosen is Seder Nashim. Chosen, the word chosen really means yerushah, inheritance. And the inherited, the yorshim are born from the women. Right? Like Seder Nashim. Yeshuot, they say this Nezikin. Nezikin is damages. You've got to be helped, you've got to have an yeshuah not to get hurt. Chachmah. Chachmah is Seder Kodashim. Because Kodashim is a very smart subject, you've got to know a lot. Daat, which is even more, this is טהרות, because טהרות, that is the hardest. And afilu hachi, after all these great things, this is Mishnayos, this is the whole תורה, תורה שבעל פה, יראת השם היא אוצרו. The real treasure is יראת השם, יראת שמים, more than learning Torah. אמר רבא. Huh? Yeah.

אמר רבא, רבא says: בשעה שמכניסין אדם לדין, בשעה a person is taken to judgment after 120, אומרים לו, they say to him like this. Six questions a person is asked: נשאת ונתת באמונה, that's the first thing. Did you did you do business honestly? קבעת עתים לתורה? B'emunah means honestly? Doesn't it mean that you had a faith in Hashem that you were you'll be feeding yourself? Peshat peshat is honestly. Yeah. Yeah, did you, means to do honestly, did you do honest business? Then there's even a deeper peshat also. Did you handle did you do business with emunah? In other words, did you go spread emunah? Did you take did you make emunah part of your business? That you should be involved in making sure that people have emunah. But that's not a peshat either. קבעת עתים לתורה, did you set a time to learn Torah? עסקת בפריה ורביה, did you get involved in having a family, having children? צפית לישועה, did you wait for a yeshuah? פלפלת בחכמה, were you mefalpel, did you have a pilpul in chochmah? הבנת דבר מתוך דבר, did you understand one thing from another? These six things here are parallel to the six words. The first thing is emunah, did you deal with emunah? קבעת עתים לתורה, עתים, did you set times to learn? עתיך is times. And the next one is Nashim: עסקת בפריה ורביה, did you get involved in getting married and having children? Then the next one is Yeshuot: צפית לישועה, did you wait for a yeshuah? Did you wait for Mashiach? Huh? Yeah, I know, but not taytsh in Nezikin, he's taytshing it back now to these, to certain words. Yeah, there must be a connection, yeah, but that's not what he's trying to say, I mean, there must be, all these things match. Then the next one is chochmah: פלפלת בחכמה, did you get involved in chochmah? And הבנת, the next one is ודעת, דעת and בינה he doesn't separate them, הבנת דבר מתוך דבר, did you understand one thing from another? So all this, it's taka very important questions they ask, but the main question after all, אפילו הכי, אי יראת השם היא אוצרו, אין. If you

had יראת השם, that was your treasures, fine. אי לא, לא. דבר מתוך דבר means you understand one thing from another. Whatever it says, I'll tell you what it says. פנימיות, yeah, דבר מתוך דבר means you see, you understand the פנימיות of what you're saying. There's a דבר, and look deeper, and you see the דבר מתוך דבר, from the דבר, there is something you take out deeper. That's פנימיות התורה. Huh? Yeah, the פשט, I'm saying. This is a רמז. פשט means learning regular Torah, it means everything. Nigleh, Chasidus, whatever it is. But, that part is that means it's דוקא פנימיות התורה. So if you had יראת השם, it's fine. אי לא, לא, if not, you're missing the point. משל לאדם, a משל to a person שאמר לשלוחו, he said to his שליח: העלה לי כור חטין לעלייה. Bring me up a כור, a bushel of of wheat. הלך והעלה לו, so he listened to him, he brought him up a bushel of wheat. אמר לו, so the guy asked him, עירבת לי בהן קב חומטין? Did you put one kav? A kav is a small measurement of חומטין. Now, חומטין were was something that was a preservative. If you put it into a bushel of wheat, it keeps it fresh. So when he brought him up the bushel of wheat, he asked him, did you put a קב חומטין in? אמר לו, he said, לאו. He said, no. אמר לו, so then, מוטב אם לא העלית, it's better you wouldn't bring it, cuz it's only gonna get spoiled. So the he

wants to say that this is a משל to יראת שמים. Like a Torah is like you have to have a whole Torah, but you have to have the יראת שמים has to be the, you don't have the יראת שמים, the whole Torah is not worth it. How is it measured? Huh? How is it measured? What's measured? Yirat shamayim. When you measure a kav It's not measured. Who said Who's measuring it? What does it mean? What do you mean? Every Jew has yirat shamayim. Not for sure. I mean, we are That's in I mean, think the HaGra How would you know if asking if they asked him, \"Do you have yirat shamayim?\" In other words yirat shamayim is somebody who knows the Oibershter is watching him all the time and and worries about it. That's yirat shamayim. You know the Oibershter has his eyes right on you at all times. You worry about it. You think about it. And therefore you only do the right thing. And that comes from knowing the Torah. You still do the wrong thing, but you know How can you have yirat shamayim without knowing Torah? Oh, you couldn't. Well, the Pirkei Avot says, אם אין חכמה, אין יראה. Yeah. But then it says, אם אין יראה, אין חכמה. Right, yes. Why did they put the thing about inheritance in נשים? You don't inherit from mothers, from women. No, but who brings a yoresh? Who brings an heir? The mother brings an heir into the world. And the father can't do nothing? Nothing. But the whole the the development, the child comes from the mother. Father's DNA You said this is in order of importance or not necessarily? It was seder? Yeah. Yeah. The mother did the work, the father Because yirat shamayim, you think since it's so important No, that's yirat shamayim is a separate Extra. Yirat shamayim is saying that after all, yirat shamayim is the first thing. After all. Yirat shamayim could be part of all of the things that can't be bought. No, if you have yirat shamayim, then everything that you had before is on this. Yeah. תנא דבי רבי ישמעאל, in ישיבה of רבי ישמעאל they taught: מערב אדם קב חומטין בכור של תבואה. You're allowed to mix a kav of חומטין into a whole כור, a whole bushel of wheat, of all grain, ואינו חושש. And don't care, and you and you could you could charge the person for a whole כור of חיטין. But the guy could טענה, \"Hey, what do you mean? You didn't give me a כור of חיטין. In that כור, one kav is not חיטין.\" The answer is it doesn't matter. You could charge like חיטין, because in order to keep the חיטין, you have to have the קב חומטין. So when you give a כור of חיטין, you expect to have within the כור, part of the כור should be one kav should be חומטין. Why is that considered putting the preservative in a in the bushel of wheat considered yirat shamayim? Yirat shamayim, cuz that preserves everything. In order for your Torah and your and and and whatever we said before, its business and everything should be the proper way, should keep be kept right, fresh, that's through this yirat shamayim. Right, it's only 1 1/180th, which is It's not a lot. I can remember it was one I used to live in Cleveland, so they had Telz. I remember once there was a bar mitzvah, I think it was my cousin's bar mitzvah. So my cousin my my uncle was a son-in-law of Reb Peretz Motchkin. So Reb Peretz Motchkin came to the bar mitzvah. And he Motchkin from Lubavitch, and he said l'chaim! And this was a Telzer party bar mitzvah. A few l'chaim's. Yes! And he spoke. And what was his speech? Since he was a little bit and there's a lot of not Lubavitch there, Telzers, so he spoke about the importance of learning Chassidus. And he quoted this Gemara. He said, you could learn a lot learn a lot, but what does the Gemara say? If you don't have yirat shamayim, which is comes from learning Chassidus, then the whole thing is not worth it. So after him, got up one of the roshei yeshiva of Telz, and he spoke. What did he say? Remember? He said, what does the Gemara say about that? See what the Gemara says, you only have to put in one קב into one big bushel, you only put in one קב, not so much! Not much Chassidus. So he said, it means you have to learn a little bit of Chassidus, not a lot! Remember, that was his speech. So the גמרא ווייטער, אמר רבה בר רב הונא, רבה בר רב הונא said, כל אדם שיש בו תורה ואין בו יראת שמים, somebody has תורה, but he doesn't have יראת שמים, דומה לגזבר, he's like a a secret- not a secretary, a a treasurer, שמסרו לו מפתחות הפנימיות, they gave him the keys to the inside room, ומפתחות החיצונות לא מסרו לו, and they didn't give him the keys to the outside room. Imagine they give him keys, בהיאך, how can he get in? בהיאך, how can he get in? Same thing here. The פנימיות, the inside, that's like what you're looking for is the Torah. But to get there, you can't get to Torah, it doesn't you can't get unless you have yirat shamayim. מכריז רבי ינאי, רבי ינאי made an announcement in the similar idea: חבל, אוי וויי, על דלית ליה דרתא ותרעא לדרתא עביד. The person doesn't have a house or doesn't have a field, doesn't have a yard, but he made himself a gate to a yard. You have a gate, fine, but you don't have the yard itself. Why don't they teach yirat shamayim as one of the in their curriculum? Well, that's what Chassidus... Huh? Chassidus is yirat shamayim. Chassidus teaches you about the Eibershter, teaches you about the מקורות המצות וכולי וכולי. That's why the Litvishe yeshivot also have, they have Mussar. Some, not all, but they have musar. Very little, but they learn musar. אמר רב יהודה... Also intrinsic in learning halacha is yirat shamayim. This is what you're not supposed to do and this is what you're supposed to do. Yeah. It says you have to always be in אימת הוראה. You have to have yirat shamayim when you pasken a din. You're afraid if you're paskening wrong? אמר Rav Yehuda, Rav Yehuda said, לא ברא הקדוש ברוך הוא את עולמו אלא כדי שייראו מלפניו. The only, the only reason the Eibershter created the world was that people should have fear of him. שנאמר, והאלהים עשה שייראו מלפניו. The Eibershter made that you should be afraid of him. So he taytsh't a different taytsh, not Eibershter made you should be afraid, the Eibershter made, what did he make? The world! Why? In order for people to have yirat shamayim. The purpose of creation is for yirat shamayim. Because it says, what, it doesn't say here, but מפרשים say, חסידות it says, that the Eibershter created, the Eibershter needed it, it says there's only one thing the Eibershter doesn't have. The Eibershter has everything, there's one thing he doesn't have. It says, הכל בידי שמים חוץ מיראת שמים. Everything in the hand of שמים except yirat shamayim. Yirat shamayim is something that, כביכול, he doesn't have. So that's why he made the world, because he wants to get yirat shamayim. That's why this pasuk said he quoted before, יראת שמים, יראת ה' היא אוצרו, it's a treasure. What's a treasure? A treasure is always hidden. So לגבי the אייבערשטער, יראת שמים is something he doesn't have, it's something someplace else. That's why the Eibershter want, it's called אוצר של יראת שמים, it's called the the the the treasure of yirat shamayim. זאגט די Gemara... The Eibershter has, I mean, another, like... He can have every mitzvah, he can have kind of every mitzvah. Why, like how does he keep Shabbos, how does the Eibershter... Shabbos he rests, no? I mean yeah, but is it shayach he works, so to speak? Do we call it work? There are so many, all... He does it ברוחניות. Of course. Everything is ברוחניות. He has all the mitzvot. How does he put on tefillin? He has a box of tefillin? You know, that's that's... It's all ברוחניות, obviously. It's only ברוחניות, that's all. Even with Moshe, so it's only ברוחניות? That Moshe saw the אייבערשטער's קשר של תפילין. What, you think גשמיות, it's a piece of leather over there? No, it's ברוחניות. The concept of תפילין ברוחניות. It's only ברוחניות. זאגט די גמרא ווייטער, רב סימון ורבי אלעזר הוו יתבי, רב סימון and רבי אלעזר were sitting. חליף ואזיל רבי יעקב בר אחא, רבי יעקב בר אחא passed by them. אמר ליה חד לחבריה, so one of them said to the other, ניקום מקמיה, let's get up, stand up for him, דגבר דחיל חטאין הוא, because he's a person who's afraid of doing עבירות, he's a person with יראת שמים, we should stand up for him. אמר ליה אידך, so the other one said to him, no, ניקום מקמיה דגבר בר אוריין הוא, let's stand up for him for a different reason, because he's a תלמיד חכם. אמר ליה, so the other one answered him, אמינא לך אנא דגבר דחיל חטאין הוא, I'm telling you that he's a יראת שמים, ואת אמרת לי בר אוריין הוא, and you're telling me because he's a תלמיד חכם. In other words, I'm picking the real thing, so you say stand up because he's a תלמיד חכם. וודאי, if you don't say anything, תלמיד חכם stand up, but what I'm mentioning, in fact he's a יראת שמים, that's greater than the fact that he's a תלמיד חכם. Now, we don't know which of the two said what. One of them said, \"Let's stand up, because he's a תלמיד חכם,\" one said יראת שמים. How can, how can someone be a תלמיד חכם without having יראת שמים? He could, but the שאלה is which part of him is the one that we really are important. תסתיים, I have a proof, the גמרא says, דרבי אלעזר הוא דאמר, that רבי אלעזר is the one that said דגבר דחיל חטאין הוא, that the reason we should stand up, because he's a יראת שמים, because of something else Rabbi Elazar said. דאמר רבי יוחנן משום רבי אלעזר, Rabbi Yochanan said in the name of רבי אלעזר, אין לו להקדוש ברוך הוא בעולמו אלא יראת שמים בלבד, the Eibershter has nothing in the world but yirat shamayim. שנאמר, like it says, ועתה ישראל, the Eibershter says to the Yidden, now you Yidden, מה ה' אלקיך שואל, is this the parsha, no? מה ה' אלקיך שואל מעמך, what does Hashem' asking of you? כי אם ליראה, all he's asking is to be afraid of him. So we see that the Eibershter saying the whole thing of everything is yirat shamayim. Kativ, there's another pasuk... Clearly, fear of God, coming to fear of God... That's through, that's through, but that's... That's through yirat shamayim. That's through yirat shamayim. That's the point, that everything is through yirat shamayim, without yirat shamayim... Kativ, there's another pasuk that says, ויאמר לאדם, the pasuk in Iyov, he said to the person, הן יראת ה' היא חכמה, Iyov, in Iyov he says. It's הן יראת ה' is the best chochmah. But the word הן means one, single, the single thing is יראת ה', that's the biggest thing. שכן בלשון יווני קורין לאחת הן, because in Greek, one is the word הן. So since Rabbi Elazar was the one that said that the most important important thing is yirat shamayim, so mistama in this case when there was a discussion what's more important, why we should stand up for him, for yirat shamayim or for Torah, mistama Rabbi Elazar was the one that said for yirat shamayim. This re'iyah, that's a good re'iyah. What does it mean a Sefer Torah written in Greek is kasher, kasher? Yeah. I'm just because of the connection to Lashon Kodesh, and I say we're bringing it here in the Gemara as if it's important. This is in, הן means in Greek. Yeah. So it gives it more chashivut that in Greek was whatever. You know, like we're talking about the Torah, it seems like in Greek was the only way you could translate every word of Torah in exact meaning the way the Torah says it. Other languages, you be'erech. Aramaic? No, really? Translate Lashon Kodesh, it says only יוונית. Not now, certainly now we don't know the יוונית, it's not shayach. But at the time, אין התורה יכולה להיתרגם כי אם יוונית. The only language that you could really, really translate because, like I guess that, there's so many words you have Lashon Kodesh you don't have in another language, but יוונית was mamash parallel to Lashon Kodesh. Aramaic is very close to Lashon Kodesh, that's something else. But יוונית has this quality. That was precise. Ah, yeah. That was precise. So is it halacha lemaaseh today, can you? No. No, couldn't be. No, we can't write it, we don't know what it means. You don't have that Greek anymore. You don't have that Greek. Not that Greek. זאגט די גמרא ווייטער: דרש רב עולא, רב עולא דרש: מאי דכתיב, what's the פשט in the פסוק in קהלת it says אל תרשע הרבה? Don't be a רשע very much. So הרבה הוא דלא ירשע, הא מעט ירשע? Okay, too much you shouldn't be a rasha, but a little bit you could, a little bit you could? What is the pshat? So the Gemara says, אלא what do you mean? מי שאכל שום וריחו נודף, someone ate, נו, ate the garlic, and his mouth smells. נו, יחזור ויאכל שום אחר ויהא ריחו נודף? This is what the pshat is, it gives a mashal: if someone did an aveirah a little bit, so don't think because you did it a little bit, \"You know what? I did it already, so I'll do more.\" That's what he said, don't תרשע הרבה, don't be a lot a rasha, that means vadai you can't be a rasha at all, but if you did a little bit you might think, \"If I did it a little bit, it doesn't matter and I might as well do more.\" So it says no, like a person who ate garlic and his mouth smells, you say, \"You know what? Eat more!\" Whatever you ate, you ate, don't eat anymore. The same thing here is don't be a rasha a lot, even if you were a rasha already a little bit. Repeated offender. Huh? Repeated offender. Yeah. But here's not about repeated. He says a person's sevara is that you could, you know you think to yourself, truly you come to people who who do a mitzvah to put on tefillin, a lot of them answer, \"I'm not going to be a hypocrite. I'm not frum, I don't eat kasher, so why am I going to put on tefillin? I'm going to be a hypocrite.\" What do we answer them? \"Because you're doing one thing wrong, you should do something else wrong?\" See, they think that the whole Torah is like one big unit, or you keep it or you don't. It's not true! Every mitzvah is a separate mitzvah. Whatever you don't keep is a problem, it's bad. Whatever you do keep is good. Same thing here: if you did something bad, don't mean that you do something bad too. What about the inyan if you חלל שבת in three different ways or something, you only, you're only punished for for one or something? That's what you get. No, onesh... No? You do three different... Two things come together you have a you have a bigger one. Or or I thought, yeah, I thought if you if it's מחלל שבת is one general idea and you you, maybe it's not Shabbos, something else. מחלל שבת, in one melachah you could already do 20 melachot. Do many many years the same melachah. Maybe that's it. Yeah, so I'm saying... You are not punished in... That's what you're punished for, yeah. Chatat, mainly by chatat. Punish, you get killed. So there you can't get killed more than once anyway. But a chatat for a shogeg, you bring a chatat. For the same melachah with בהעלם אחד, with one forgetting, you only bring one chatat. Yeah, for one forgetting. Maybe you mean something else. It says if a person does an aveirah three times, נעשית לו כהיתר. Right, uh-huh. First the Gemara נעשית לו כהיתר, it means it's allowed. פרעגט די גמרא: נעשית לו כהיתר? It's crazy! נעשית לו כהיתר, it seems you get used to it, that's something else. דרש רבא בר רב עולא, רבא בר עולא דרש: מאי דכתיב, there's a pasuk that says כי אין חרצובות למותם ובריא אולם, what does that mean? He taytsh'es like this: The word חרצובות taytsh'es two leshonot: חר and צב. That

means like this: אמר הקדוש ברוך הוא, לא דיין לרשעים, it's not enough for the רשעים שאינן חרדין ועצבין מיום המיתה, they're not afraid of the day of death, and they're not sad about it, אלא שלבם בריא להם כאולם, their heart is to them strong like like like a strong person, and they don't care. That's what he says: The Aibershter is complaining about the resha'im that even when they they don't care, like if a person would think of יום המיתה and be afraid of it, he would do teshuvah. These guys are not afraid, their heart is always, you know, strong and they're strong by themselves. והיינו דאמר רבא, this is what Rava said: מאי דכתיב it says זה דרכם כסל למו. This is their way, foolish, meaning like this: יודעים רשעים שדרכם למיתה, the רשעים know their way they're going is going to go to death, But why don't they do teshuvah? Because כסל למו, יש להם חלב על כסלם. They have fat on their on their, how do you say it, bones, on their ribs, with fat, like you say a person's heart doesn't, if not, if a heart that doesn't feel, you say your heart is full of, is covered with fat, you don't have to feel, so it's covered. שמא תאמר, you

might say שמא תאמר, you know what, you know why they don't think about the day of the מיתה? Because they forgot about it. תלמוד לומר, it don't it doesn't enter their mind, they don't think about it, so they don't care, that's why they don't care, not because they be'etzem don't care. תלמוד לומר, no, ואחריהם בפיהם ירצו סלה. ואחריהם, the end is always in their mouth, they always talk about it, they know, and still they don't care. Alma, these are the resha'im who don't care about, you know, to do teshuvah. Yeah. They say in Hebrew, עור של פיל. You have, you'll tell somebody you have עור של פיל, skin of an elephant, so you don't feel. Right, right. In English they say thick skin. Thick skin, nothing, nothing cuts through. They don't feel anything. Why aren't they afraid of death? No, they're afraid of death. Afraid of what's going to happen after they die, that's what they mean. They should know that if they die, they're going to go to Gehinnom. Because of that, when you think of that, you'd do teshuvah. They don't think about it. They don't No, they know it and they still don't care, that's what he says. Not because they forgot. They just don't care, they're just resha'im, that's what the resha'im are. Not fear, they're fools. Yeah. Like a pshat pshat, כסל is לשון כסיל. זה דרכם כסל למו, כסיל is a fool. Yeah, they're foolish, that's really what it is. The

fat of their luxurious the fat of their luxurious lifestyle obscures their vision. Because if you have a certain lifestyle, like the Gemara says, that this Tanna went to a place and he ate this, got very involved in gashmiyut, and he forgot his whole Torah. And when he came when he came back and they give him an aliyah, he couldn't even read the Torah. Instead of החודש הזה לכם, he read החרש היה לבם. Which means החרש is people kind of which חרש is somebody who can't hear, can't Deaf and dumb. Yeah, but it's היה לבם, the heart was like a חרש, yeah? So he couldn't read the words, but he said the words which interpreted what he was. That this stopped up his heart. Not every rasha has a luxurious lifestyle. Yeah, yeah, yeah, yeah. I wouldn't know. Other resha'im are in jail. We put them away. Jail's luxurious for some.