אמר רבי ירמיה אמר רבי אלעזר. At סימן מ\"א. So, the second line, third line. But the first line we learned already. אמר רבי ירמיה אמר רבי אלעזר, Rabbi Yirmiyah says in the name of Rabbi Elazar: שני תלמידי חכמים המחדדין זה לזה בהלכה, if two תלמידי חכמים sharpen each other with halacha, in halacha, in learning, that means that they learn, they ask questions each other and they sharpen each other's brains together, הקדוש ברוך הוא מצליח להם, the Eibershter gives them hatzlacha. שנאמר it says, והדרך צלח. The pasuk continue, הדריך צלח על דבר אמת. So he taytsh'es והדרך צלח, אל תקרי והדרך אלא והדדך. A רי\"ש and a דל\"ת interchange. So what it says is והדדך, if you do חידוד, if one sharpens the other, צלח! What's צלח? Hatzlacha. ולא עוד, not only that, אלא שעולין לגדולה, they will get higher positions. שנאמר it says, צלח רכב. רכב means riding. You're riding, you ride on top. יכול אפילו שלא לשמה, I would think even if it's not lishmah? תלמוד לומר על דבר אמת. It's only if you do דבר אמת, if it's b'emet. יכול if הגיס דעתו, also I would think if he becomes a בעל גאווה, becomes arrogant through the learning, also he gets this hatzlacha? תלמוד לומר וענוה צדק. It's only if you have ענוה. If you have bitul, then it's okay, if not, you know. ואם עושין כן זוכין לתורה, and if you do this, they're מחדד each other halacha and lishmah and they don't become בעלי גאווה, זוכין לתורה שניתנה בימין, which was given by the right hand of the Eibershter. שנאמר it says, ותורך נוראות ימינך. Next words in the pasuk. That means נוראות ימינך, the Torah that you got בימינך, in your right hand. Got the wrong page here, I think. No, I'm here. רב נחמן בר יצחק, רב נחמן בר יצחק זוכין לדברים שנאמרו בימינה של תורה. What's the pshat? He said you're zocheh the תורה בכלל, that was given בימין. He taytsh'es,

you're zocheh to the things which says by the ימין of Torah. Because we find a pasuk by ימין, it says, אורך ימים בימינה, בשמאלה עושר וכבוד. So the written saying is אורך ימים בימינה. So he says, what does it mean that you're zocheh to the things of ימין, the ימין of Torah? דאמר רבה בר רב שילא, רבה בר רב שילא says, ואמרי לה, some say אמר רבי יוסף בר חמא אמר רב ששת, מאי דכתיב, what is the pshat in the pasuk where it says, אורך ימים בימינה, long life in the right side of the Torah, בשמאלה, on the left side is עושר וכבוד? What does it mean? אלא, what, you're telling me בימינה אורך ימים איכא, עושר וכבוד ליכא? See, בכלל ימין means one that does it with the right. The right means somebody who is doing it properly, looks into the Torah and takes care of it, and does it fully. A שמאל, a משמאלים, is they also like the left the left hand is the weak hand. You learn Torah, but not so much. So it says like this: The ימין gets long life and not עושר וכבוד? What do you mean עושר וכבוד not? If you have long life, long life is like greater than עושר וכבוד. If you get long life, certainly you should get עושר וכבוד. אלא the pshat is like this: דמיימינים בה, those who are in the ימין that learn Torah with the strength like a right hand, אורך ימים איכא וכל שכן עושר וכבוד. They get אורך ימים and certainly they get עושר וכבוד, riches and honor. דמשמאלים בה, if you're only like a left hand, עושר וכבוד איכא, אורך ימים ליכא. You can get עושר וכבוד, you get riches, this, אבער אורך ימים לא זכה. Now we go back there, he says that talmidei chachamim who sharpen each other, they're zocheh to the things of ימין, which means they get not only עושר וכבוד, they also get אורך ימים. They get everything. And I guess כבוד means real כבוד, not כבוד המדומה. There is כבוד that, you know, some people think they get כבוד, and at the time with this whole בבא מעשה. Like the famous joke with the guy with the president, president of a שול, who everyone hated him and they spoke against him and they made him all kind of tzaros. So he once was complaining to a friend of his, he says, you know, \"Well, I have all these problems, all this tzaros.\" So he says, \"So why don't you resign? Why don't you...\" \"Un kavod iz a hunt? So what's כבוד? כבוד is nothing? כבוד, I'm getting כבוד! כבוד, his name's president, but he's...\" So this is real כבוד, I guess. אמר רבי ירמיה אמר רבי שמעון בן לקיש, רבי ירמיה says in the name of רבי שמעון בן לקיש: שני תלמידי חכמים הנוחין זה לזה בהלכה, if two talmidei chachamim which are nice to each other in halachah, which means they talk to each other nicely and they have discussions in halachah, and the purpose is each one wants to hear what the other one has to say, kedei to learn from one another, הקדוש ברוך הוא מקשיב להן, the Eibershter listens to them. He listens to their tefillah. שנאמר it says, אז נ- נדברו יראי השם איש אל רעהו. Says if יראי השם talk to each other, so then the pasuk says: וישמע השם ויקשב, השם listens. Now, how do you know it's talking whether if they go b'nachat, if they go calmly and with nachat? Cuz it says נדברו. אין דיבור אלא נחת. דיבור is nachat. Why is דיבור נחת? Always we know amira is נחת, דיבור is kasheh. But for a different angle. Ne'emar it says: ידבר עמים תחתינו.

What does ידבר עמים תחתינו? You will make the amim, the nations, be under us. So under us means that they will be shafal, they will be low. So when it says nidberu, it means you speak to the other person in a in an ofen that you feel yourself low. That's like benachat. Right, it means that you make the you make the goyim low, doesn't mean that you That pasuk talks about the goyim, but he brings out the words. From there we see ידבר עמים תחתינו, seeing means that you make somebody low. So the same thing here you use a lashon for low. Rashi has another peshat. Another peshat is that ידבר עמים תחתינו means you will be manhig, you will rule, you will lead them. So what does it mean here also? That each one makes the other one lead. That each one feels you're going to lead me and you're going to tell me, so they discuss things and they're doing it in a nice way. Cuz many times two תלמידי חכמים when they discuss, they kill each other. And they scream, and each one wants to show how he's right and he's right and But if you don't care to show that you're right, you just want the emet, and therefore you listen to whatever one says, and if you happen to be wrong, you accept that, yes, you're wrong. They say about once was, the asifah of rabbanim there was, I don't know if they were in Yisrael. The Rabbi Rashab was there, and Rav Chaim Brisker and Chafetz Chaim and and Rav Mendel Chen was there. And Rav Mendel Chen was very young. And the

Rabbi Rashab said that he's a גאון עולם, a גאון עולם. Who's that? Rav Mendel Chen. He's the Rav of Chernigov. Chernigov. Yeah, Chernigov. He got killed from a Cossack when he was very young, I mean, So he was by an asifah and they were talking, and he came with the Rabbi Rashab together. He was a גאון עולם. So he had a discussion with Rav Chaim Brisker in learning. And they discussed it. They were talking, they were arguing over a lashon in Rashi or in Rambam. And Rav Chaim held that he, and he said no. So they said, let's go get a Gemara, or a Rambam, I don't know. As they went to get, they finally got it, they turned around, Rav Mendel Chen isn't there. They brought it, and they found that Rav Mendel Chen was right. And he said he he knew he was right. He specially left. He shouldn't be able to say, you know, look 'Aha, yeah, I won.' He shouldn't get he shouldn't get that gaavah. So he ran He says, as soon as they turned around to get the Gemara, he went away. He says He's an anav. Yeah, he was a real Huh? Yeah. Rav Chaim said No, not Rav Chaim said. He himself said later. Ah, later he said. But Rav Chaim looked at it and said, 'No, you were right.' Rav Chaim straight, he saw he was right, he didn't he had no reason. No, and that he understood, perceived that Oh, I don't know if he said, I believe he did, I believe he did. But I don't know the story, what did he say later, they asked him, 'They went to, you had an argument, they went to show, why'd you run away?' He said, 'I ran away just...' He was Peretz's, uh, son? Peretz's father, his grandfather. Peretz Chen, then you had the the Radz. He's the initial, though. Yeah, the the initial, yeah the initial original Peretz Chen is the Tzemach Tzedek's מחותן. His son was the Radz, Rav David Tzvi Hirsch, and his son was Rav Mendel. And Rav Mendel was a bigger talmid chacham than his father, probably than his grandfather. He was a big gaon. He had children? He had children, yeah. Yeah, he had children. Yeah, from that משפחה, I don't know if his children, but they're from that משפחה, yeah. The Lain's also, Lain is really a Chen, but they changed the name. Yeah, he got killed. He was murdered by a by a Cossack in Russia. Yeah, in... No, in the Rebbe Rashab's time, 18, 19. Yeah. She was a famous, uh, heroic... Yeah, yeah, yeah, that's that family. Yeah, the pasuk says: אז נדברו יראי... Can't see the clock. אז נדברו יראי השם, then it goes on: ולחושבי שמו. They didn't set the clock. It should have set itself. ולחושבי שמו. What does אמר רב what does חושבי שמו, those that think of His Name or? So he says, אמר he says: אפילו חשב לעשות מצוה ונאנס ולא עשאה. A person wants to thinks to do a mitzvah and an ones happened and he didn't do it. Not that pshat he decided not to do it, but tried to do it and it didn't work. מעלה עליו הכתוב כאילו עשאה, השם considers it as if he did it. That's only by Yidden. Yeah, only by Yidden. By goyim is opposite. By אידן, מחשבה רעה, אין הקדוש ברוך הוא מצרפה, it doesn't count. But by goyim it's opposite, מחשבה רעה, it counts, but מחשבה טובה, it doesn't count. Yeah.

אמר רב חנינא בר אידי, רב חנינא בר אידי said: כל העושה מצוה כמאמרה, if a person does a mitzvah as it says that he's supposed to, אין מבשרין אותו בשורות רעות, he will not get bad news. נאמר it says: שומר מצוה לא ידע דבר רע. If you keep the mitzvah, you will not know of anything bad. אמר רב אסי, רב אסי, ואיתימא some say רב חנינא: אפילו הקדוש ברוך הוא גוזר גזירה, even if the Eibershter makes a גזירה against him, הוא מבטלה, he will do the Properly, you could be mevatel it. שנאמר, it says: באשר דבר מלך שלטון, the words of a מלך rule, ומי יאמר לו מה תעשה? Who can tell him what to do? Okay, so the Eibershter, no one can tell him what to do. וסמיך ליה, right after that it says: שומר מצוה לא ידע דבר רע, as if you keep a mitzvah, you will not know anything bad. That means that even the Eibershter who is in control, but if you do the mitzvah, the Eibershter says you could be mevatel. Says the Gemara vayter, we have another two minutes: אמר רבא אמר רבי שמעון בן לקיש: שני תלמידי חכמים המקשיבים זה לזה בהלכה, the two תלמידי חכמים, מקשיבים really means to listen to, but it means they listen and they understand each other and they're mekabel one from another, you see, הקדוש ברוך הוא שומע לקולם, Hashem listens to their voice. שנאמר, it says: היושבת בגנים חברים, if you sit in the gardens, the gardens means the gardens of the בית המדרש, and you're חברים, מקשיבים לקולך. Okay, מקשיבים, they listen to each other, לקולך השמיעני, the Eibershter said, \"Your voice I will hear.\" The Eibershter hear all the voices, right? Yeah, but this, but here, he listens to you and accepts the tefilot, he always hears. Like they say, someone asked him, \"How come the Eibershter doesn't accept my, doesn't listen to me?\" Says, \"He listened to you, he heard you, but he said no.\" It means sometimes he says no, for whatever reason, but this he hears and accepts it. ואם אין עושין כן, if they don't do that, גורמים לשכינה שתסתלק מישראל, חס ושלום, they cause the שכינה to leave. שנאמר, it says further in that same פסוק, ברח דודי. Right after that it says, \"My my beloved will run away.\"

אמר רבא אמר רבי שמעון בן לקיש, רבא אמר רבי שמעון בן לקיש: שני תלמידי חכמים המדגילים זה לזה בהלכה, two תלמידי חכמים gather each other הלכה. That means a person tells his chaver, \"Let's go, let's sit down and learn, gather him, let's go let's learn chavruta.\" הקדוש, הקדוש ברוך הוא אוהבן, the Aibershter loves them. שנאמר, it says: ודגלו עלי אהבה. If you do דגלו, לשון gathering, you'll have love by the Aibershter. אמר רבא, Rava said: והוא דידעי צורתא דשמעתא. That means that they already learned by a Rabbi, and they know how to learn. אלא מאי, they want to learn more, then it's good to get together. והוא דלית להו רבא במתא למיגמר מיניה, and there's no Rabbi in the town to learn from, so then let them learn themselves. But if there's a Rabbi to learn, go to learn from a Rabbi, or even if there isn't, but if they never learned, you'll try to learn, and you won't get anywhere. Okay.