yeah, we're holding in נ\"ח, yeah. נ\"ח, yeah. אתו משלח. אתו משלח, the person who took the שעיר לעזאזל, the person who took the goat to throw him down the mountain, and he came back, מצאו לכהן גדול בשוק, if he sees the Kohen Gadol outside already, because he came back already at night, אומר לו, he would say to him, אישי כהן גדול. אישי כהן גדול, like an expression, Your Honor, Your Honor כהן גדול, עשינו שליחותך. We did your shlichut. מצאו בביתו, if he met him in the house, אומר לו, he doesn't have to say אישי כהן גדול, only in public he has to address him, Your Honor the Kohen Gadol, but in private he doesn't, and he says to him, מחיה החיים, that's like the אייבערשטער, עשינו שליחותו, we did Eibershter's. In this he gives it to him, he gives the credit to him that, I did your shlichut, but in the house, he doesn't say that. If he met him in the house, he says, the Eibershter, who's the life of all life, we did his shlichut.

אמר רבה, רבה says, כי מיפטרי רבנן מהדדי בפומבדיתא, when the talmidim, the chachamim would leave each other, you know they would go away and from פומבדיתא, אמרי הכי, this is the bracha, this is how they would say goodbye, מחיה החיים יתן לך חיים ארוכים טובים ומתוקנים, that from the life of life, which is the Eibershter, you should give you long life, good life, and It might be the opposite that he would praise Hashem in public and then in private then he'd say to him personally, that was a nice job. The Kohen Gadol needs needs the kavod, needs in public you have to give him, yeah, you have to give him, you have to make sure people honor him. חיים טובים ומתוקנים? Like Sukkos? Like sukkah? No, we could say that, okay. ומתוקנים with a ת. אמר רבה, רבה said, כי מיפטרי רבנן מבי רב נחמן בשכנציב, when the rabbanan would leave Rav Nachman in שכנציב, אמרי הכי, they would say this and the same thing, מחיה החיים יתן לך חיים ארוכים טובים ומתוקנים, they should give you long life, good life, and fixed life, good life. Yeah. Zagt di Gemara weiter, there's a pasuk that says, אתהלך לפני ה' בארצות החיים, I'm going in front of Hashem in the land of life. And what does this got to do here? So Rashi says, because they spoke before about מחיה החיים, about life, so he's bringing over the other derashot that have to do with life. אמר רב יהודה, Rav Yehuda said, זה מקום שווקים. What's the place, what is ארצות החיים, a land of life? A place where you have a lot of market, a lot of stores, where you're able to buy stuff, it's always available. And David said this, because David was a time when he had to run away, so he was not in a place where he could get his stuff, so he was davenen and he said, I want to go to your, not ארצות החיים, in the place where you could buy stuff where you could buy your your things that you need. Like my wife... Ah, yeah. Supermarket. Yeah, you agree. Did he have cash, money with him? I guess so. He made made a check, didn't he? It's not this chapter in the Gemara, that's a different chapter. כי אורך ימים ושנות חיים ושלום, there's a pasuk says, is long life, and years of life, ושלום יוסיפו לך, so they'll give you, they'll add to you years of life. So, he said, what does that mean? וכי יש שנים של חיים ויש שנים שאינם של חיים? Are there years which is life and not if you it's not life, then you don't have the years. When you have the years, it means you have the years of life.

אמר ר' אלעזר, Rabbi' Elazar said, אלו שנותיו של אדם שמתהפכין לו מרעה לטובה. It refers to those years that are changed from bad to good. You can be a poor man, a person was poor a long time, and when he gets older, he becomes rich, so it's as if he became alive from death. First of all, עני חשוב כמת, a person who's poor is like dead, and then all of a sudden becomes rich, so it's so he had years before also, but he didn't have years of life, now he had years of life. How many women came 40 50 100 million in, you know, 86 years old? Yeah, okay. So, she definitely had to make a berachah. הטוב והמטיב. Yeah. I know somebody told me. She wasn't Jewish. No, I'm saying, there was a guy told me, she's a Rav, and someone came to ask him a sheilah, his father died, and it says if your father died and he left you a yerushah, you have to say הטוב והמטיב. So, he asked him, do I have to say, because nowadays most people don't say it. So, he asked him, how much money did he leave you? 300 million. So, he says, yes, make a berachah. Oy, yey, yey. Yeah. It's a no-brainer. It's a no-brainer, yeah.

אליכם אישים אקרא. In this pasuk, where it says Hashem said, I'm going to give you more years, so the pasuk starts, אליכם אישים אקרא, I'm calling to you אישים. Now what's אישים mean? איש is a man. Now normally, plural of a man, of איש, is אנשים. Here the pasuk says אישים. אמר רבי ברכיה, Rabbi Berachiah said, אלו תלמידי חכמים. Talmidei chachamim, why? שיושבין ודומין כנשים, they sit quiet, like like women, that means that they have anavah, they're humble, that hopefully, talmidei chachamim. Women are not quiet! Doesn't mean quiet, I didn't mean quiet in speech. Quiet means they don't, they feel they're second-class, they don't feel themselves a gantze baal habayit'n, not maybe nowadays different. So, ועושין גבורה כאנשים, but they do great things like men. What's the difference between a תלמיד חכם and a woman? Maybe both are different. ואמר רבי ברכיה, another thing רבי ברכיה said, since we've mentioned what רבי ברכיה said, we bring another thing רבי ברכיה said: הרוצה לנסך יין על גבי המזבח, if someone wants to fulfill the mitzvah of pouring wine on the mizbeach, and now we don't have a mizbeach, we don't have wine to pour on the מזבח, ימלא גרונם של תלמידי חכמים יין, you fill up the throat of תלמידי חכמים with wine. That means you support a תלמיד חכם and give him wine. שנאמר, it says: אליכם אישים אקרא. And we said that refers to תלמידי חכמים, and the word ishah reminds us of a korban, because by korban it says קרבן אשה. So אליכם אישים אקרא, it's a remez that giving a תלמיד חכם, it's actually in this week's parashah. This week's parashah, it says that Yitro, when he came, and they had a they ate the סעודה, לפני השם, לפני אלוקים, in front of Hashem. What do you mean in front of Hashem? So Rashi says, anybody who is neheneh from a seudah that a תלמיד חכם is there, it's like in front of Hashem. A תלמיד חכם is like a mizbeach. So you give him a, it's a korban. So if you give him wine to drink, so then it's like you're bringing nesachim. It says if you give a תלמיד חכם food, or something like that, it says it's like bringing bikurim. In other words, he represents Hashem. Huh? What's the

What's the definition of a תלמיד חכם? A פשוט'ע תלמיד חכם, does not only mean someone knows how to learn. It means a person who's a yirei shamayim. For עם הארץ'ס in the Gemara, if people think it means someone doesn't know how to learn. They davka didn't know, but that's not their problem. The amei ha'aretz of the Gemara pashut they weren't so frum. A talmid chacham is opposite: very big yerei shamayim, and they know how to learn. Actually, the Gemara says, איזהו תלמיד חכם? כל ששואלנו איזה בכל מקום, and if you ask him a question wherever it is and he'll know what to answer. So the velt zogt: if that's a talmid chacham, what's a chacham? That's a talmid chacham, what's a chacham? A chacham, you don't even have to ask him. Learn Masechet Kallah. The Gemara says certain things, it's enough to learn Masechet Kallah. Chacham is a Sephardi. Oh sure, a chacham is a Sephardi, talmid chacham is an Ashkenazi. A lashon of a talmid chacham, you can learn Masechet Kallah. Look at a chatan, to marry a בת כהן, says you should be a talmid chacham, so it says you can learn one masechta, even Masechet Kallah. I thought this was evening by אל תירא. What? אליכם אישים אקרא. That's how he starts, hakdamah, yeah? כלה בלא ברכה. Reminds me of a vort. The Gemara says אל תהי ברכת הדיוט קלה בעיניך. The berachah of a simple person shouldn't be easy in your eyes. I think the Niklshburger Rebbe's daughter was once a kallah. But when she was a kallah, she gave a berachah to somebody, and she said אל תהי ברכת כלה הדיוט בעיניך. Who said? She said. That a berachah from a kallah should not be simple in your eyes. But it's a play on words. ואמר רבי ברכיה, another thing רבי ברכיה said:

אם רואה אדם שתורה פוסקת מזרעו, if someone sees that the Torah is stopping from his children, in other words, it's not continuing to children, ילך וישא בת תלמיד חכם, go marry a daughter of a talmid chacham. What happens? The problem is your children are not learning, so if you marry a daughter of a talmid chacham, so the mother, who's already raised in a talmid chacham's house, she'll make sure that the children are going to become talmidei chachamim. He should remarry, this person? Huh? He should remarry, this person? He should not remarry, marry. A lot of men had two in that time. What did he have before? He has He had a wife. children already, no? Yeah, so you if you marry another wife, she'll take care of them. Second wife. Second wife. Yeah. שנאמר, it says: אם יזקין בארץ שרשו, if the the root will get old in the land, in the earth, ובעפר ימות גזעו, and in the sand the root will be will die, so מריח מים יפריח, from the smell of water, it'll start blossoming again. Now, מים is Torah. That means when you bring Torah in, somebody who comes from Torah, it'll start bringing back the Torah to your house, it will start blossoming. A daughter of a talmid chacham, no? A daughter of a talmid chacham, yeah, with a daughter of a talmid chacham. Says vayter in the Gemara, a פסקא, there's a new פסקא: ויום טוב היה עושה לאוהביו, that when he would go out I skipped a page. Oh. No, you have a ויום טוב היה... Yeah. Where is that? בסמ״ך? נ״ט, סמ״ך? Yeah, you skipped a page. Other way? Yeah, you missed two pages. Oh, I missed it. You missed two pages. You missed two pages, oh. For the Kohen Gadol, at night, he would make a party for his friends. What was the party? That he went out b'Shalom from the קודש הקדשים, so that itself a סעודת הודאה. תנו רבנן, the רבנן learned like this: מעשה בכהן גדול אחד,

there is a story of a כהן גדול שיצא מבית המקדש. He left the בית המקדש. והוו קא אזלי כולי עלמא בתריה, everybody was following him. כד חזיוה לשמעיה ואבטליון, when the people noticed שמעיה ואבטליון, דהוו קא אזלי, they were coming, שבקוה לדידיה, they left the כהן גדול, ואזלו בתר שמעיה ואבטליון, they went to follow שמעיה ואבטליון. The כהן גדול got upset. לסוף אתו שמעיה ואבטליון לאפטורי מיניה, came שמעיה ואבטליון to the כהן גדול to say goodbye to him, מיניה, the כהן גדול. אמר להו, so he said to them, ייתו בני עממין לשלם. He said like this, hello to the people who come from other nations, because שמעיה ואבטליון came from gerim. So he wanted to insult them. In other words, they went after you, who are you anyway? So he said, shalom to the people come from other nations. אמרו ליה, so they said to him, ייתו בני עממין לשלם דעבדו עובדא דאהרן, better that the people from other nations should go in peace, who keep, do what Aharon did. What did Aharon do? אוהב שלום ורודף שלום, he kept peace. ולא ליתו בני אהרן לשלם דלא עבדו עובדא דאהרן, better than the children of Aharon, which is you, the Kohen Gadol, who are a child from Aharon, you should not, in other words, the peace should not be unto you, since you are not doing what Aharon did, because he did not behave in the in the form of אהבת ישראל. He insulted them. Huh? No re'aya. He doesn't say. Who who said this to Shemaiah ve-Avtalyon or the Kohen Gadol said it to them? No, he said the Kohen Gadol said to them that you are בני עממין, you are people... So they answered him. Basically what they said to him, it's better to be from gerim and do what Aharon did than to be a Kohen Gadol and not do what Aharon did. It's not worth nothing. It's no good to be a Kohen Gadol, to be a Kohen Gadol not do what Aharon did. No re'aya. No re'aya. They all, yeah. Some of them didn't die, but they died during the year, מיתת שנתו. It was a siman that Yidden had more respect for Shemaiah ve-Avtalyon, who taught them Torah, than for the Kohen Gadol. So why do they make a seudah? He could have died that year. But at least one one one step further, he can get... No, one step he passed, that's it. Huh? Who? Yeah, yeah. So. Or they're referring to his past, which is kind of not a nice... To Shemaiah ve-Avtalyon, yeah. Yeah, that's the whole thing, that this goes into the mefarshim kind of go into this, that there's there's a din of אונאה, that it says, לא יונו איש את עמיתו, you're not... What's אונאה? You should not tell a ger, you're not allowed to tell a ger, remember that you you're coming to learn Torah, your mouth ate ate טריפות ונבילות. Same thing you tell a baal teshuvah, זכור מעשיך הראשונים, remember what you did, you're not allowed to. And this guy was עובר, yeah, that's true. Huh? Yeah, they insult the ger. Yeah, they insult... They were מסתמא, they would insult the gerim. They come from Sennacherib. Yeah, בני בניו של סנחריב למדו תורה ברבים. For that, yeah. They were like a gerim. Oh, they were? Yeah, that's why it... Oh, I think Shemaya ve-Avtalion, nobody else. Yeah, that's why it says that Hillel, the Mishnah, Hillel said a certain lashon, and the Mishnah says why did he say that lashon? Because חייב אדם לומר בלשון רבו. So, different pshatim in the Mishnah, but one pshat in the Mishnah is that there is a lashon in the Mishnah that's not exactly the simple lashon, but since Shemaya ve-Avtalion they were from goyim, they were gerim, so they couldn't pronounce every word in Hebrew properly. So that's where they used to say with a lisp or something. So Hillel said the same way. I forget, מלא הין, ah. How much is it? מלא הין, so they said, מלא הין. Why did he say מלא הין? Say הין. It's re'ayah, Shemaya ve-Avtalion couldn't pronounce a ה. So in order to make sure people don't make a mistake, it shouldn't be אין, so they said, מלא הין. So Hillel also copied them and said, מלא הין. Wasn't there a you couldn't be a member of Sanhedrin if you were a ger? Yeah, but this was the head of the I don't know if they were the head of the Sanhedrin that time, they were the definitely the head of the yeshivah. I don't know if they officially had the title Sanhedrin, I don't know. But they were the מקבלי התורה, that's for sure. They were the ראש סנהדרין, the נשיא. Yeah, yeah. Yeah, they're מקבלי התורה. They were

from the forty generations. Yesterday's Rambam. Yesterday's Rambam. Not yesterday's, few days ago. I understand. Well, and if Ovadia was a ger, and Ovadiah was a navi, and aderaba, his נבואה was against Edom because he came from Edom. And they were from Sancheriv, מבני בניו של סנחריב. And מבני בניו של המן למדו תורה בבני ברק. Grandchildren of Haman taught Torah. Sons of Korach wrote Tehillim. Huh? Sons of Korach wrote Tehillim. Yeah, but they were Yidden. Now the thing with בני בניו של המן. So they converted, the sons of Haman? Yeah, yeah, a lot of them converted. The question is always how could that be? Amalek. Amalek you're not to convert. Oh, it's different shittot they have, but they converted, yeah. But this is why the Rambam has his famous letter to Rabbeinu Ovadiah HaGer. Yes. And a ger wrote to the Rambam that every time he reminds himself that he's a ger, he feels bad because, \"You people,\" he says, \"are grandchildren of Avraham, Yitzchak, and Yaakov. You're meyuchas and I'm meyuchas not to Avraham, Yitzchak, and Yaakov.\" So the Rambam answered him, \"You should, you should be proud. We are meyuchas Avraham, Yitzchak, and Yaakov, and you are מיוחס למי שאמר והיה העולם. You go directly to the Eibershter. We have to go to the Eibershter through hundreds of generations, you go direct.\" Shoin, ya. Shoin.