told the מלאך to make a siman, a sign on the foreheads of the people. The people who are רשעים to make a תו, a letter תו of blood. The people, the צדיקים to make a letter of תו with ink. So when the מלאכי חבלה are going to come, the bad מלאכים, to destroy, so they'll see that these people should be saved, these people should be killed. Why you need Why can't you just have the one with the you don't need the other one? If you have the one with the תו Why you need another one? It's a shvere Gemara. It was not only stam, just for a siman. It was an expression of their of their being good. Well the Gemara really doesn't explain that, it's teretz, it's a teretz kashya, but the Gemara goes into more details, so we're not finished yet. Anyway this is the only thing the Gemara says that the Eibershter changed His mind. Usually the Eibershter does not change His mind when He says He'll do a good thing, doesn't change His mind and makes it bad. The opposite works, changes... I mean here He changed His mind. Why? Because the מדת הדין said to the Eibershter, why are you saving them? He says, well they're צדיקים. He says yeah, but why didn't they protest against the רשעים? Says you Says me and you know that if they were to protest it wouldn't have helped anyway. The Eibershter says we I know they wouldn't have helped, they wouldn't, but they didn't know. So this shows

how important it is to be מוכיח. Okay. This we're holding in the last two lines in here. והיינו דכתיב, this then this is what it says: זקן בחור ובתולה, an old man, a young boy, ובתולה a a a a בתולה, a girl, וטף babies, ונשים women, תהרגו you should kill למשחית, to the משחית the one who is going to destroy, ועל כל איש אשר עליו התו אל תגשו, and all the people that have a תו on them, don't touch them. I thought the one's only in, right? Yeah, but it means that's the in in blood, that's what it means. Don't touch, no, don't touch the ones that have a תו in ink. And then the pasuk continues: וממקדשי תחלו, you should start off on the מקדש. And what did what happened, so let's go vayter. כתיב, it says further: ויחלו באנשים הזקנים אשר לפני הבית. But he started with the זקנים, but the זקנים were the good ones. So what do we see from here? That even though lechatchila the Eibishter said that you should not hurt the tzadikim, but then the Eibishter changed. And he teitch'es when it says in the end of the pasuk he already meant it. First he said do not touch those people with the tav, then he says וממקדשי תחלו. אמר רב תני רב יוסף: אל תקרי ממקדשי אלא ממקודשי. Don't, it doesn't mean start with the Mikdash, start with those who are holy. So in that very pasuk, the first beginning of the pasuk and the end of the pasuk, there's a stira. First it says you should not touch those with the tav, and then he says start with the ones who are holy. That shows that already then the Eibishter changed it. The beginning of the pasuk was the way he said it lechatchila, and then later he changed. And what's the teitch מקודשי, the holy ones? אלו בני אדם שקיימו את התורה כולה, so the people who kept the תורה מאל\"ף ועד תי\"ו, from אל\"ף to תי\"ו. Miyad, right away, as soon as the Eibishter finished saying this, והנה ששה אנשים באים מדרך שער העליון, six people came from the side of the gate the upper gate, אשר מפנה צפונה which turns צפונה, ואיש כלי מפצו בידו, and each one had his hammer or his sword or his ammunition in his hand. ואיש אחד בתוכם לבוש בדים, and there was one man amongst them who was dressed in white clothes, וקסת הסופר במתניו, and he had like a feather that the sofer writes on his side. Gavriel? Huh? That was Gavriel who went along. ויבאו ויעמדו אצל מזבח הנחשת, and they came and they stood by the mizbeach, by the copper mizbeach, and that's where they started doing the the destruction. Now fregt the

Gemara, what does that mean מזבח הנחשת מי הוה? This is said in Yechezkel, time of Yechezkel there was no מזבח הנחשת. They didn't have a mizbeach... מזבח הנחשת was in the Mishkan. Later on they saw the mizbeach is too small, so the mizbeach, if we learn the Rambam, we just learned the Rambam, the מזבח wasn't made of נחשת, wasn't made of copper, even in the בית המקדש it wasn't made of copper, it was in the Mishkan it was made of copper. Here it was made of of it says of they put together What's this called? what's it called, stones and they and the put it with with mortar, plaster, that's the word I'm looking for, with plaster. And they mixed it together and that's how they made the מזבח. So what do you mean מזבח הנחשת? So Hakadosh Baruch Hu, he said Hakadosh Baruch Hu said no, this doesn't mean the מזבח הנחשת, התחילו ממקום שאומרים שירה לפני, they start from the place where they say shirah. Who says shirah? The Leviyim. How is that connected with נחשת? Because they say they say shirah with singing by the with the instruments which made of copper. So ממילא מזבח הנחשת really is every, first of all, and the Leviyim were the good guys. The Leviyim were the ones that stood in the בית המקדש, they served Hashem. This is all fits that the Aibershter said, even though lechatchila he said I'm not going to let you kill them, in the end it was he even started with them. Why the destruction of the בית המקדש wasn't with the with the with this מזבח? With the copper מזבח? Not for the מזבח itself, it's only a a a remez. And the copper מזבח doesn't mean a copper, because there was no copper מזבח. He meaning it's a remez to the people who do the in copper, the copper. Who are the people who deal with copper? The Leviyim. So Now, מאי נינהו ששה אנשים? Who are the six people that we saw going? I mean, obviously the מלאכי חבלה, the bad malachim. אמר רב חסדא, רב חסדא said these are the names: קצף, אף, וחמה, משחית, משבר, ומכלה. Not bad malachim. Not bad? מלאכי חבלה! It's their task, it's what they It's their job. Okay, like you say the yetzer hara is bad. Yetzer hara is a יצר that's bad. רע is bad. He has a does a but he does his job. Malachim don't have bechira to do against No, I don't know, Rabbi' Nachman miBreslov met the met the, you know, thing, and he didn't like him. I wouldn't like him either. He met him, and the guy, and the, and What happened? He saw it, and he didn't like the guy at all. Didn't like? Yeah, Gavriel was that, so the Aibershter spoke to Gabriel to write the tav. Was he one of the six? No, no, it was six and he was in the middle, he was leading it. The names all mean, קצף means anger, and אף is anger, and חמה is anger, משחית is destruction, משבר is breaking, מכלה is destroying. I mean, these are all these things, and these are the מלאכי חבלה the Eibershter sent to destroy the the the Beit Hamikdash, and to kill the Yidden, the time of the חורבן בית המקדש. But it's all the whole point of the Gemara is to show if you have to protest, you have to be mochiach. If somebody does something wrong, you have to be mochiach. You have to tell them, cuz it all started cuz they were talking about Shabbos. It's an אגדתא in Masechet Shabbos. Talks the story about Rabbi Elazar ben Azaria that that his wasn't even his cow, it was a neighbor's cow that went out with having something in the horns which she held you're allowed to, but the Chachamim held you're not allowed to. And he he didn't do anything, he just didn't say anything to her. And for because of that he fasted, and all kinds of things. So we see how important it is to be mochiach, and עד כדי כך, and for that reason the Eibershter destroyed the tzadikim. And they continue to destroy others? Or they just destroyed the tzadikim or? No, everybody! It started with the tzadikim. How do you feel about whether you're gonna be mochiach with people who you think they're doing Something else. That's a that condition and in So, in this case You don't think it's gonna do any good. No, but they didn't know that. That's what he said, they didn't know that it wouldn't do any good. The Eibershter, I know, but had they known He didn't say, they should do it anyway. He said they didn't know. Had they known they said, yeah, if you know for sure, if you told to them I mentioned that last time, כשם שמצוה לומר דבר הנשמע, כך מצוה לומר דבר שאינו נשמע, just like it's a mitzvah to say things that will be accepted, it's a mitzvah not to say. But as long as you're not sure a hundred percent, you got to be mochiach. Is this the first חורבן? Huh? The first Beit Hamikdash? The first Beit Hamikdash. Pesukim in Yechezkel. So even today we say if we know somebody's not gonna listen that we shouldn't Then how would we know? But not listen means could be he'll hit you, because it's עד הכאה. It says that in עד הכאה, אפילו till he hits you. In other words, if he hit you, not, but you know all up to there. But if he's gonna hit you In other words, but hitting could be he'll still listen. He might give you a patch and then listen, but if you the only time you don't if you know he's not gonna listen. So it's okay if you do so he hits you. Yeah. But it says clearly how you should do it. How? Quietly, and no, yeah, quietly, tell him, don't embarrass him. It says a פסוק, הוכח תוכיח את עמיתך ולא תשא עליו חטא. Be be mochiach, but don't have an aveirah yourself. If you're gonna be mochiach him in front of others and you embarrass him, that's an aveirah itself. If a person does an aveirah publicly, you're gonna tell him in Okay, so that everything is a circumstances, right? Everything Sometimes you have to stop the the the Like Pinchas. There's a

famous maaseh in Europe that he went around wherever the places with that mixed dancing, and he stopped it right in the middle! He would walk right in and stop the whole thing. He came to one place, he stopped, he stopped everybody from the mixed dancing. Who's that? It was the the the Satmar Rav. And the guy came out, there was one guy there who was a policeman, came with a gun, and he clicked the thing. He said, \"Get out of here, rabbi!\" And he he threatened him with the gun. And then the the Satmar Rav had to had to had to back off. And the next week, the guy fell in something, really got ground up into ground up All ground up. Yeah, died all of a sudden. I mean, he stopped! He had to stop, the guy was going to kill him. Got ground up into pieces. My shaila is, how come how come here in America he didn't say that people should go around seeing that other people should help people becoming frum? Why did he the opposite? I don't understand. If he was so much for being mochiach, these people have mixed dancing and these are poshim, and the poshim, you know, you gotta stay away from them, not not being mekarev them. I wonder why. Why was he against Lubavitch who was mekarev all the people? Yeah. He was against Lubavitch? For that? Sure. That's, that ain't, that's their philosophy. Everyone was against. Ela mai, the Litvishe jumped onto that bandwagon later, and they started doing kiruv work too, but Satmar still didn't. And they're still against. They claim you gotta stay away from them. That's not good. It could have been been better. Ya, so a baal teshuvah, did they were involved in a lot of No, so that's an, oh, לכאורה, the guy is frum. And then he stepped away, but that's that's something else. But to stam to go to see a yid and try to talk to him, why did what is this? They were against the whole thing. That's a sign of a Lubavitcher, it's a sign of a Lubavitcher. He probably wasn't in favor of the first Who? The Satmar. Oh. That was not his derech anyway. Fine, his derech He says it was! He says, I think he said he went to people who were, went to people away No, he went he went, the big thing he went in and stopped the whole business. He stopped, yeah. Maybe those people were still were still they still they still had they're not so far gone. Maybe that was, I don't know, but anyway I don't know, okay. What was the story? Come on. It was a place where there was mixed dancing. He went right in and stopped it. Where, in Hungary? Yeah. Maybe in America he changed because there he felt after the war you've got to stick together, I don't know. Oh, that's sticking together? He was a negative person. He wasn't positive, but negative he was. He went out, he fought from a lot of inyanim. Yeah, like against Zionism and all this, yeah. But not He tried to fight... he tried to contain... He was fighting the reform movement in in in in Hungary before that? No. No. Not to no, it shouldn't shouldn't have influenced us. That's what he tried. He went into shuls to Yeah, no, it shouldn't influence us, but not not to not to try to be mekarev them. מחאה, תמחה, you have to speak. How about these people that were mixed dancing? Well, he stopped it. What's the purpose I don't know how he was able to do it. The only guy who He stops it, and tomorrow they'll do it again. What reform movement in Hungary? There was no reform movement in Hungary. In Hungary? From Germany it came. No, but Hungary did wasn't reform, but it was the Neologs. I don't know if it wasn't worse. The Neologs, they were they had a The Chasam Sofer is the one that came out and said that we should separate from them because they started they started making the modern, yeah, the new shuls. The whole thing of the shuls, the way they are built. That there's the bimah is in the front, and these things like that. That that started. He אסר'ד to go into such a shul. It was very strong. The Satmar claim that they followed the shita of the Chasam Sofer. Oh, definitely, yeah. Okay, let's go. We got into a different subject which is not trail of the Gemara. Then the

Gemara says, מאי שנא תיו? Why did he put a ת on their forehead? אמר רב, רב said, ת is a roshei teivot, ת is תחיה, you shall live; ת is תמות, you shall die. So that's what he put on. I've got to be careful, I've got a ת on my tefillin cover. What's the ת? Huh? A ת is a ת. The Olas Haboker, lechatchila was a Satmar. Okay. Shmuel אמר, Shmuel says, what's their reason for ת? ת is the roshei teivot of the word תמו זכות אבות, the זכות אבות stopped. Hakadosh Baruch Hu said that the זכות of the אבות is going to protect us, but it stopped at a point, stopped at that time. Rabbi Yochanan אמר, Rabbi Yochanan says, תכן זכות אבות. Huh? Did it come back again? I don't know. Through tefillah it comes back, but not by itself. Rabbi Yochanan says, תכן זכות אבות. תכן זכות אבות means, תכן means לשון חן, the זכות אבות should work. It means that at that time it did work. Uh-huh. Now there's different peshatim, some say Rabbi Yochanan is not is not arguing, farkert, he's also saying, תכן זכות אבות, you could bring the זכות אבות back only through davenen. Reish Lakish אמר, Reish Lakish says, תיו סוף חותמו של הקדוש ברוך הוא, the ת is the end of Hashem's signature. דאמר רבי חנינא, חותמו של הקדוש ברוך הוא אמת, the seal of the seal, the signature of Hashem is אמת, and the ת is the last word. So he put the Eibershter's seal on you. Why is the seal of the Eibershter אמת? So here it doesn't say, but in Yerushalmi it says, because אמת is made up of the three letters, א, מ, ת. א is the first letter of the אלף בית, ת is the last letter of the Alef Beit, and מ is the middle letter. So that represents the Eibershter where it says, אני ראשון ואני אחרון ומבלעדי אין אלקים. I'm beginning, I'm the end, and everything in the middle. That's what the Rambam actually says in the first הלכה in the first הלכה. He says, יסוד היסודות ועמוד החכמות לידע שיש שם מצוי ראשון, should know that the first being, and everything is משמים וארץ ומה שביניהם, heaven, earth, and everything in between is all only comes from the Eibershter. The Eibershter is everything. So that's why it's emet, so to put the seal of the Eibershter on. Shmuel, Rabbi Yehoshua ben Levi says, that ת represents, I guess, אלו בני אדם שקיימו את התורה כולה מ-א' ועד ת'. Okay, to show that these are people who kept the Torah all the way to ת. Now, the Gemara doesn't explain, לכאורה, that only fits for the ת that he put on the צדיקים. What about the ת he put on the רשעים? The same thing, these are people who did not keep the Torah till the end! That's what it means, yeah. That the ת represents the whole Torah. They kept, they were supposed to They didn't keep the whole Torah. No, the צדיקים kept the whole Torah, and the other ones did not keep the whole... They didn't keep it at all because they didn't protest. No, no, that's the צדיקים, that's called Talking about the צדיקים, yeah. Right, but they themselves kept. Oh, they themselves, for themselves. Yeah, but the the רשעים didn't keep themselves, so ממילא it's the ת represents Violated the whole Torah. They violated the whole Torah. The whole Torah. Yeah, from א to ת. No in betweens? Doesn't really work, בינוני? הלואי תשובה, a ה from this part. They didn't keep the whole Torah. They kept 612, that's not the whole Torah. That's, the ת looks ashamed for just like, hey, not keeping one, this wouldn't be the punishment. The punishment is if you עובר על כל התורה כולה. Well, then you'd say it would cost to say the א represents they didn't even get to the first mitzvah. ת means they did everything until the ת. No, this So they keep the whole. The ת represents the whole Torah. Ah, they didn't keep all the mitzvot, until ת? I hear what you're saying. This is an Acharonim good idea, it doesn't say in Gemara. ת is the roshei teivot is Torah. So these people kept the Torah, so it's a ת of Torah. These people did not keep the Torah, so it says a ת which is against

the Torah. מאימתי תמה זכות אבות? You say the zechut avot stopped, when did it stop? אמר רב: Rav said, מימי הושע בן בארי. The time of Hoshea ben Beeri. Hoshea was one of the nevi'im, the later nevi'im. שנאמר, it says: אגלה את נבלותה לעיני מאהביה. He's warning the Yidden that you'll get churban, and the Aibershter will reveal the, the נבלות, the, how do you say, the Disgrace? Baseness? Disgrace. Disgrace, in in the eyes of all that love her. It's a lashon, an example of a lashon of a woman. ואיש לא יצילנה מידי, no one's going to be able to save her from me. If there would be zechut avot, the zechut avot would save, a siman there's no more zechut avot then. שמואל אמר, Shmuel says, מימי חזאל. The time of Hazael. שנאמר, it says: חזאל מלך ארם לחץ את ישראל כל ימי יהואחז. It was in the time of Yehoachaz, he was the king of Aram. He pressured the Yidden, he made Yidden tzarot. וכתיב it says, nevertheless, ויחן השם אותם, Hashem has grace to them, וירחמם, and he had rachmanut on them, ויפן אליהם, and he turned to the Yidden, למען בריתו את אברהם יצחק ויעקב, because of the bris with אברהם, יצחק, ויעקב, ולא אבה השחיתם, and he didn't want to destroy them, ולא השליכם מעל פניו, and he didn't throw them away from his face, עד עתה, till now. What do we see from here? Till now, and that's it! Later on, okay, that's no more no more zechus avos. Rabbi Yehoshua ben Levi אמר: מימי אליהו, from the time of Eliyahu. שנאמר, it says: ויהי בעלות המנחה, the whole story with Eliyahu with the נביאי הבעל, came mincha time, ויגש אליהו הנביא ויאמר, the navi got and he said, אלקי אברהם יצחק וישראל, היום יודע, that today we will know. So today, and that's it, we will know that the Aibershter the God of Avraham, Yitzchak, v'Yaakov is going to help. Rabbi Yochanan אמר: מימי חזקיהו, the time of Chizkiyahu. שנאמר, it says: למרבה המשרה ולשלום אין קץ, he's got a lot of positions and לשלום for the peace without a limit, על כסא דוד, will be through the כסא chair of דוד וממלכתו. This is by the way the pasuk that shows that the Gemara says that the Aibershter wanted to make Chizkiyahu Mashiach, that's a pasuk לגבי Mashiach. Anyway, this chair of David, throne of דוד, להכין אותה ולסעדה, to help him, במשפט ובצדקה מעתה ועד עולם, to help him forever, from now to forever, קנאת השם צבאות תעשה זאת. That the קנאת השם צבאות will do it. He's mashma that already at that time, it's only the קנאת השם צבאות, but not for that, it wouldn't work, a siman the zechus avos stopped already. What about the bris? So Tosafot says that the ברית אבות still remains even though the zechus avos not. How is the

difference? I think they got to daven for it. ברית אבות is no matter what. For sure, if you have a ברית, yeah, you have a you have a contract already, it's You got to fulfill your part in order to to gain. To gain. Three, I think his father's on the water counter because that was a quarter, you know, 4.25, so 60 flat. Remember, what's taking that out? What did I write on this one? Who knows? Nice, but it's not fit, not as good as the other ones, I had to This one was Second. This is one on the This is on This one was Bless them if you offer. Is it a smile? In my in-laws. To you, I don't Don't worry. I heard you later. Are we

still recording? Yeah. Make sure All right. I hold it. Outside. Baruch Baruch