called טהור and the non-kosher he calls which are not טהור. Now that's not the way you say it. You say טהור or טמא. So אמרו Chazal, and Chazal say in the Gemara: לעולם אל יוציא אדם דבר מגונה מפיו. A person should never give out a not nice word, disgusting word from his mouth. And we see it from here, שהרי עיקם הכתוב שמונה אותיות, the Torah circumvented, wrote extra eight letters in order לא להוציא דבר מגונה מפיו, in order not to say a bad word from its mouth. Which which? You see שנאמר, it says, מן הבהמה הטהורה from the and מן הבהמה אשר איננה טהורה, the בהמה which is not טהור. Now פירוש Rashi, Rashi says שזהו טעם באריכות לשון הכתוב אשר איננה טהורה, this is the reason why the Torah says it באריכות. Three words: אשר איננה טהורה. ג' תיבות, three words, הכלולות מ-י\"ג אותיות, have 13 letters. במקום שהיה יכול לכתוב ולומר, it could have been in short and said, הטמאה, which is תיבה בת ה' אותיות, only has five letters. So instead of writing five letters, it wrote 13 letters, that means extra eight letters. Why? Didn't want to write the word טמא. ללמדך, this teaches you, להדר אחר לשון נקיה, that you have to follow, try to use a lashon nekiyah, even though it means for you to go and write it longer. That's what the Gemara says. So here here we see a lesson in the Torah, in this week's parashah, how you have to talk. The Rebbe says, כמו שישנה הוראה בפרשתנו בנוגע לזהירות בלשון, just like there is a lesson in the Torah, how careful we have to speak be in the way we speak, על דרך זה יש ללמוד מפרשה זו הוראה בשייכות לזהירות בראיה. We also find a lesson how careful you have to be in not what you say, but what you see, you know, how you look, what you look. Where do we see it? It says in the end of the פרשה, שם ויפת נזהרו בתכלית הזהירות, שם and Yefet were very, very careful, מלראות ערות אביהם, from to see the ערווה of their father, because the pasuk says like this: that Cham that saw, came out, told his brothers. What did they do? וילכו אחורנית, they went backwards, ופניהם אחורנית, their face was backwards, וערות אביהם לא ראו, they didn't see the ervah. So it says like this: they went backwards, took a garment, covered him, but they were walking backwards so they shouldn't see. But the pasuk says וילכו אחורנית, they went backwards, they didn't see, ופניהם אחורנית, their face was backwards, and they didn't see the ervah. זהירות זו מדגיש גודלו וערכו, when you want to know how important that was, you see what reward they got for it. The pasuk says he blessed them, ברוך ה' אלוקי שם, Hashem should Hashem blessed the God of שם ויהי כנען, כנען, which is the son of חם, should be an eved to Shem. יפת אלוקים ליפת וישכון באהלי שם, Hashem should be nice to Yefet, he gave them berachot. For what? For not looking. That's all they did, they didn't look. So we see how important. So in the Torah we find two things, we see how important this to be careful on speaking nicely and that you should look at all these things nicely. Why does it just show the reward of one and the other just gave berachot? It doesn't know, doesn't even mention what the berachot is he gave to No, it says, Rashi explained what it means, that the Mishkan should be built here and yeah. אמנם בסיפור הנ\"ל צריך להבין, so the Rebbe says in this story with this Shem and Yefet, we have to understand, אחרי שהכתוב אומר שהלכו באופן שפניהם אחורנית, after the pasuk says that they were walking in a way that their face was back, הרי מזה מובן שלא ראו ערות אביהם, so we understand they didn't see the ervah. שהרי פניהם אחורנית, no one has eyes in his back, so if they were walking backwards, obviously they didn't see. מה מוסיף בתיבות, so what adds these words וערות אביהם לא ראו? It says they went backwards, and they didn't see the ervah of their father. How'd they see their father walking back? Huh? Well, they knew where he was. I mean, the bed, I guess they figured it out. על כרחך צריך לומר, so we must say, שהכתוב מחדש בזה ענין ומעלה מיוחדת בהנהגת שם ויפת, the Torah must be telling us something new. Besides the fact that they didn't see, that would be understood by itself, stressing they did not see, אשר מתיבות הקודמות שפניהם אחורנית לא היינו יודעים זה, something extra what the If the Torah would have just have said they walk backwards, something we would still be missing, we wouldn't know. The Torah tells us, and they didn't see the ervah. So there must be something, we don't know yet what, but there must be something extra the Torah is telling us. ויומתק זה בהקדם תורתו של הבעל שם טוב, this would be understood based on first mentioning the Torah of the

Baal Shem Tov. He said like this: שכאשר אדם רואה רע בזולתו, if someone sees something bad in someone else, הרי זו הוכחה, that proves, שדוגמת אותו רע נמצא בו בעצמו, that proves that you really have something similar to that. וכמו אדם המביט בראי, like a person who looks into a mirror, אם פניו נקיים, if his own face is clean, אינו רואה במראה שום דופי, so in the mirror you don't see any any dirt. אבל אם הוא רואה לכלוך או כתם בראי, if you look in the mirror and you see a reflection of yourself and you see dirty there, אין זה אלא משום שפניו מטונפים, because your face is dirty. So the בעל Baal Shem Tov said if you see something bad in somebody else, you should know it's really a reflection on you, that you are the one that has this thing. Lichorah, I have to understand what מה ההכרח שראיית הרע בזולתו, what's the proof? Why must we say that if you see something bad in someone else, הוא בחינת דמות מראה של הרע שבו, that that's the proof that really it's in you? Why, למה לא תיתכן מציאות, why is it not possible of such a thing, שבאמת יש את הרע הזה רק בחבירו, maybe only he has it, והוא אדם מושלם, that you don't have it? I mean, why is it that if I see in him, it must be to me? Why, maybe I see in him and he has it, and I don't? והביאור בזה, so the obvious, the explanation is like this: כל מאורע שבעולם הוא בהשגחה פרטית,

everything in the world is השגחה פרטית. כן גם במאורע הזה, so too in this thing, שהוא רואה רע בזולתו, the fact that he sees is also השגחה פרטית, אין זה במקרה חס ושלום. It's not just happened, just happened to happen. אלא דבר שהזמינו לו מן השמים, but the fact that he saw something bad in that guy, the Eibershter made it happen, it's השגחה פרטית, the Eibershter pushed it. Well, the Eibershter does everything. Right, right, right. Nothing happens without him. If you're seeing Hitler was bad, does that mean that you have that bad thing that you saw in Hitler? Well, wait a second, what you would First of all, we're talking about an Yid, not about a גוי, and this is a different story. It has to be an Yid? Yeah, the seeing of another Yid, it's a סימן there's something in you. So on that, it's not the same thing, but there is the famous story with the Mitteler Rebbe, that once in the middle of yechidus, he stopped yechidus. He said to stop it and that's it, no one knew why, still further no one knows, then they heard overheard heard from his room that he's crying and saying Tehillim, and the chasidim didn't know why, and the chasidim started saying Tehillim. They thought mistama he saw a גזירה ממעלה. Anyway, after a while, he calls the gabbai, יחידות starting again. So they asked him, \"Rebbe, what happened?\" So he said, \"I know when a guy comes into yechidus and asks me for a tikkun on something bad that he did, the only way I could metaken give him a tikkun, if I find it in myself some, some, some refined way. This guy came in to me that it was so bad that there was nothing in myself that I could find. And since I know for sure if it came to me, there must be something in me, and if I can't find it, that's even worse. That means that I'm I'm cheating my I'm tricking myself, I have I'm false. So I davened, and I said Tehillim till I figured out what it is, and then I resumed the yechidus.\" So that's a different story. Yechidus, help him, metaken, a רבי'שע מעשה. But בכלל, he says, if the If you see something, anything, the Baal Shem Tov famous word, וואָס אַ איד וואָס ער זעט און וואָס ער הערט, is a הוראה בעבודה, it has to teach you something. Everything is exact. You're exactly opposite for What do you call it? There's a reason why. There's a reason for it, that's right. So here, ומכיוון שלא ברא הקדוש ברוך הוא בעולמו דבר אחד לבטלה, since Hashem doesn't make anything in vain, הרי אי אפשר לומר, so it's impossible to say What was it, in the Gemara? What's that? שלא ברא לבטלה, yeah. לבטלה, yeah. You have to learn that, hashgacha pratit. שבת ע\"ז. Yeah, yeah, we just learned it. Since there's nothing in vain, you have to say you cannot say שמלמעלה יודיעוהו שיודיעו את הרע במישהו לשווא. Since everything the Eibershter makes is for a purpose, so you can't say the Eibershter made you see the רע in that person was no was for no reason, can't be. אלא בוודאי יש בזה הוראה וידיעה, there must be something he's telling you. So it must be that he's telling you, והיא, so what is it telling you? The Baal Shem Tov says, שהרע נמצא ברואה עצמו, and you have to fix it. That the רע is in you, and you have to fix it. So the kashya was:

why can't it be that I see רע in somebody else, and it doesn't mean anything? It just happened to see it. So he said that can't be. You can't just happen to see, there's no such thing as happen to see. Must be a lesson, the lesson is that you should fix it. Now, if the Eibershter wants to give you a lesson to fix something in you, why did why can't he make it directly to you? Why does he have to make it that you should see in somebody else? Why can't he do something to show it in you? So he says, הסיבה, הטעם למה צורך להיות ההוראה באופן מסובב כזה, why does the Eibershter have to give us the הוראה such a roundabout way, להוודע מהרע שלו על ידי מציאות חבירו, that I should realize my רע through somebody else, the reason ולא באופן ישיר, not straight, הרי זה, the reason is, משום שעל כל פשעים תכסה אהבה, it says, love covers up on all sins. And אהבת עצמו, all self-love certainly. וכל הנגעים אדם רואה חוץ מנגעי עצמו, there's a halacha that a a kohen has to see a נגע. If a person has a נגע, to see if it's tamei or tahor, a kohen has to see it. What happens if a kohen himself gets a נגע? He can't, not his. So the חסידות דייטשט, a person cannot see his own נגעים. Why? You always find excuses, you can't On yourself you look differently. ולכן, הדרך להביא את האדם לידיעת החסרונות שלו, so the way to bring a person to realize his חסרון, על ידי שיזמינו לו לראותם בזולתו, the Eibershter makes you see it in somebody else. ובהזדמנות זו, and this opportunity, בעת שהוא רואה בחבירו שפלות החסרונות והרע, when you see in that person, in somebody else how low he is in חסרונות, מעוררת בהתבוננות במצבו הוא. It pushed that's a it's a physical thing. When you see someone doing bad, you start thinking, well, this guy, maybe I also have, it's automatically, it starts you thinking. וכאשר הוא יתבונן היטב במצבו, אליבא דנפשיה, when you start thinking about your own matzav truthfully, יבוא להכרה, you'll come to realize, שהחסרונות שראה הם באמת חסרונות שלו, you'll realize, takeh, that what I saw there takeh mine also. And he taytshes another taytsh: אשר כל הנגעים שאדם רואה בחוץ הרי זה מנגעי עצמו. It's an interesting, very interesting taytsh. The word is: כל הנגעים אדם רואה חוץ מנגעי עצמו. All nega'im a person could see, except your own. Now, the Rebbe taytshes here: כל הנגעים אדם רואה חוץ, anything that you see outside, is מנגעי עצמו, is really your own. It's a play on words, not a play on words, but he taytshes it, you know, it's interesting, no? Right, yeah. You would Not כל הנגעים אדם רואה חוץ מנגעי עצמו. כל הנגעים אדם רואה חוץ is מנגעי עצמו. And there's another time he taytshes a pasuk, a famous pasuk in this, in this parashah. I say it every year because I liked the pshat, I saw, it's a Poylishe vort, it's not a Litvishe vort. In Rashi, it says that Noach came into the תיבה מפני מי המבול. He didn't go in until it started actually raining. So Rashi says, אף נח, you have to follow the words, אף נח מקטני אמנה היה. Noach was also from the small believers. מאמין ואינו מאמין שיבוא המבול. He believed and didn't believe the mabul will come. You also Noach was not a believer. So, I don't know who said it, the Kotzker, somebody had a taytsh. You have to put the comma suppose like this: נח, אף נח, מקטני אמנה היה מאמין. Not מקטני אמנה היה, מאמין ואינו מאמין. Noach was ma'amin, believed in the קטני אמנה. He believed even in those people who are very low, he believed them also. He believed in them that probably he hoped and was saying probably they'll do teshuvah. ואינו מאמין שיבוא המבול, so he didn't believe the מבול would come, because he was sure they'll do teshuvah. It depends where you put the comma. Or like in the, in the, in the Selichos and in the Machzor, אוצרך הטוב לנו תפתח, the same thing, the Rabbi Rashab. It says, אוצרך הטוב לנו תפתח. אוצרך הטוב, your good treasure, לנו תפתח, open for us. But we say it differently: אוצרך הטוב לנו, your treasure which is good for us. Could be something's very good, but in our eyes we don't see it. הטוב לנו, that's really. Anyway, the same thing even. Good, so now we know when a person sees something in somebody else, the שאלה is why did the Aibershter show it to you? It must be a good reason. It's obviously the reason is that you should look into yourself. אולם, עדיין יש להקשות, the

Rebbe has a very big קושיא, תפקידו של איש הישראלי, the job of a איד, הוא לא רק לפעול זיכוך ועליה בעצמו, it's not only to work on yourself and to elevate yourself, purify yourself, אלא גם לפעול בחבירו, a Yid has an obligation to help another Yid. שנאמר, like it says, הוכח תוכיח את עמיתך, אפילו מאה פעמים, you have to rebuke your friend and even 100 times. ואם כן, if so, מי יאמר, who says, שהכוונה בזה שמן השמים מראים לו את הרע של זולתו, that when they showed you from above the רע in your friend, הוא כדי שיראה ויבדוק שמא יש את הרע הזה בו, how do you know it's to show you that it's in you, ושעליו לבערו, that you have to fix it in yourself, take it out of yourself. הרי יתכן לומר כפשוטו, it's very possible to say very פשוט, שהכוונה באמת היא, what's the reason the Aibershter showed this רע, בהראות לו את הרע של חבירו, that why did he show you the רע of his friend, כדי שהוא, הרואה, יוכיחו, so you should give him rebuke, ויעזרו ויסייעו לתקן את הדבר, to help him to fix this. One thing is clear, that the Aibershter showed it to you. It didn't happen by itself. Another thing is clear, he showed it to you for a good reason. Quite clear. What's the good reason? So why do you the good reason is I should find it in myself? Maybe the good reason is pashut, is to help him. He's to help him, and that's the simplest thing to do. יתירה מזו, the kushya is much deeper. This kushya now, until now was a kushya, very practical kushya. Now the kushya is it's with a with a philosophy. כמדובר כמה פעמים, the Rebbe spoke many times, it says in Likkutei Sichos many times, שבני ישראל אינם בבחינת אמצעי, אידן are not a medium, is the word? Mediating. An intermediary. שעל ידם תושלם הכוונה בענין אחר. So Yidden are not there that should only be a means to an end, a means to something else. דהיינו שנאמר, we should say, שתכלית הכוונה נמצאת בענין שמחוץ להם. You can't say the כוונה is something else, and they are there for another purpose, כמו כל שאר עניני הבריאה, other things in the world are like that, כולל עולמות העליונים, even higher worlds, שאין הם בעצמם תכלית הבריאה, they are not the purpose of the creation, אלא בשביל ישראל ובשביל התורה, they are there for a different purpose. They are only a means to an end. By Yidden you can't say that, אלא שבני ישראל עצמם הם תכלית הכוונה, אידן that's, the purpose is in the Yidden. That's בנוגע אידן בכלל. וכמו שהוא בנוגע לכלל ישראל, just like it's by all the אידן, כן הוא בנוגע לכל אחד ואחד בפרט, so too in every individual person, every Yid. לא יתכן לומר, it's not right to say, שיהודי אחד רק ישמש אמצעי בעד חבירו, that one Yid is only a means for another איד, כי תכלית הכוונה הוא גם בכל אחד כל אחד ואחד במיוחד, everything has to be is for him. So memeila, in this case, the kavanah is No, no, it's for everyone. For him himself. Yeah. ומזה ומובן מזה גם בעבודתו הפרטית של כל אחד ואחד. From this we understand when it comes to everyone's עבודה, שאי אפשר גם לומר, you cannot say שזה שמראים מלמעלה את החסרונות של האחד, הרי זה רק לתועלת השני. So what So you cannot say that the kavanah of a Yid why I see something about somebody else is just for me. In other words, der Eibershter showed, used No, yeah, who's the sheni? אלא שבוודאי צריכה לצמוח מזה תועלת לבעל החיסרון עצמו. You cannot The kashya was like this: We're saying that the reason we saw it is so it's for me. In other words, you know what the saying is? That his ra, he was used for my benefit, so I can see my ra. How can you say that? First of all, the kashya was, why should we say it? Maybe I saw it kedei to help him. The Frierdiker Rebbe says it's not even possible to say that the only reason der Eibershter took him, showed him to me for my benefit, nothing to do with him. You can't say that. That means that he was being used now. He's being used for me. By a Yid you can't say that. You can't אלא שבוודאי צריכה לצמוח מזה תועלת לבעל החיסרון עצמו. If der Eibershter did something for the guy who has the chisaron, there must be something for him, דהיינו על ידי שהראשון יוכיחו. So what what is it for him? Pashut, so you should be mochiach him, וישתדל לתקנו, try to fix him, ולבער את הרע שבו, and fix the ra in him. So so that So one thing is for sure, whichever way we're going to look at it, that if I see his ra, it definitely means I have to fix him. Even if we're going to say Even if we're going to say that it's going to show me my ra, but you also must say that it's to fix him. Because if it's going to be only to fix my ra, that nothing to do with him, that means that he was used for me. So obviously there is no question that it's for me to fix him. Ela mai, what we're saying is that not only is it for me to fix him, but it's also for me to fix myself, who says? But he says, כיוון שכן Either you're an intermediary or you're an intermediary, or both at the same time. Because when when you're seeing it, then you you see it about him, you see for you have to fix him, so No, but he's being shown to me. Der Eibershter shows it. Why did Der Eibershter pick him up and show me? So he's an intermediary so you should see. So that can't be that he's an intermediary. It can't be that he's only that. So it must be that we have to fix him. So the Rebbe's shailah is, כיוון שכן, even since then it can't be that it's only to fix him, because then you're the intermediary. Why are you an intermediary? That's what I'm trying to No, but why is it...? How can he be an intermediary? If it works both ways? No, you're not an intermediary. If you're trying to fix, you'd say that Well, obviously, anytime when you fix you have to fix a Yid, you're an intermediary? If you have, you're mekayem, you go and you're mekarev a Yid, you're an intermediary? You're mekarev a Yid, because just your job you're supposed to do, that's all. No. You're a shaliach? No, but it's not that. You're doing your job. You have to put on tefillin, you have to help another Yid, what's the problem? But we're talking about not the mitzvah that you're doing, that you're helping, that's a mitzvah, that's the right thing. The fact that he's show been shown to you You say that in both things, which one is the ikar? No, so that's the shailah. That's, let me finish this paragraph. כיוון שכן, שבכל אופן מוכרחים לומר שהתכלית מזה שהרע בו נראה לו כדי שיתקנו. Whichever way we're going to look at it, for sure it

also means that I have to fix him, because if that wouldn't be part of the deal, that means that he is being used. So for sure, I have to fix him. So מהיכא תיתא להכריע, so why must we also say שזה שרואה את הרע אינו אלא כבמראה? Why do we say it's also it's only like you look in a mirror שמראין לו את הרע שלו בדמותו של חבירו, we're showing it to you? Maybe maybe you have no ra. How do you know that this also means that you have a ra like him? But the kashya has two פרטים. One פרט is pashut, how do you know, maybe it's to fix him, how do you know it's to to show you? And then the Rebbe adds, not only maybe, for sure, for sure it's to fix him, can't be otherwise. So if it's for sure, so there is already a purpose, so what's machria, why must you say that it's also to me, maybe I'm a tzadik, I don't have that ra, and Der Eibershter showed it to me for a reason, not stam happened, for What's the reason? Pashut, to fix him. Very good things, Der Eibershter wants him to be fixed, so Der Eibershter showed it to me so I should do my shlichut of fixing a Yid, sounds very good. Didn't we learn in another sichah though on this inyan that if it bothers you, that is when you have to speak out to him and about what's wrong with him, then it's really about We'll see what he answers here. ולהבנת זה, ובפרט כדי להבין ולהבנת זה, כדי להבין מה שהוא בלתי מובן בהמשך מאמר הגמרא המובא לעיל. Let's first explain, now goes a little bit into Nigleh here. We're going to explain the Gemara that we brought in the beginning.

Which Gemara? It says לעולם אל יוציא אדם דבר מגונה מפיו, a person should not let out from his mouth a דבר מגונה, not nice words. שהרי עיקם, שנאמר, it says, מן הבהמה אשר איננה טהורה. It says in Noach, that he told him to bring in בהמות which are not טהור, instead of saying the word טמא. ובהמשך המאמר הזה, in continuation to this saying נאמר שם עוד כלל אחד, the Gemara continues with another rule, similar. לעולם יספר אדם בלשון נקיה, a person should always talk clean. שהרי בזב קראו מרכב, ובאשה קראו מושב. It talks in the Torah about a זב and a זבה, a man is a זב and a woman is a זבה. And then it talks about anything that you ride on becomes טמא. So, by the case of a זב of a man it says ירכב, if he rides whatever he rides on becomes טמא. By a woman it says, the זבה, wherever she sits on. שטעם שינוי לשון הכתוב באשה זבה ובאיש זב, the reason why the Torah changes that by איש it says, אשה it says אלא כי היא יושבת עליו. It says she's sitting on them, עליו, doesn't say ride like by איש, like by a man where it says כל המרכב אשר ירכב, is a ride, and the reason is לפי שאין הגון להזכיר רכיבה ופיסוק רגלים באשה, because it's not nice to mention riding by a woman, because in riding you have to spread your feet, and spreading your feet by a woman is not nice, so the Torah especially did not write by her riding. She sits side-saddle. Ah! She sits, here we're not talking about how actually she sits, פשט השאלה בגמרא, right, right, side-saddle, a woman should not ride a horse, should not ride, should sit side-saddle. But here we're not even talking about what she should do, when the Torah talked about it, even if she's riding, the Torah wouldn't refer to it as riding, because it's not nice. So, this is a similar thing, like he says you shouldn't, you should always talk naki, just like I said before you shouldn't let out a דבר מגונה. ועל כלל זה, after the Gemara brings this rule, מקשה שם בגמרא מג' פסוקים, the Gemara asks, brings three פסוקים, שכתוב בהם לשון מרכב באשה, where we do find that it says the word מרכב, riding, by a woman. ולאחר התירוץ של הג', after the Gemara answers these three, the Gemara says why by these three, one of them is because she was afraid of whatever, so they made her to to to teach her something, the Gemara answers. But after the Gemara answers, באה שם הקושיא, then the Gemara asks this kashya. This is the main point, the

Gemara asks, ובאורייתא מי לא כתיב טמא? And in the Torah it doesn't say tamei? The Gemara is asking, what are you telling me? That the Torah, you found once in the Torah it says איננה טהורה, and it doesn't say tamei in the Torah? So the way we learn it simple peshat in the Gemara's kashya, how many times in the Torah is the word tamei? 100, I think more than 100. So the Gemara is basically asking, how did you tell me that your Torah only writes איננה טהורה, when and the Torah doesn't say tamei? But when did the Gemara ask the she'eilah? After the Gemara read the whole thing about you should speak not meguneh, then the Gemara goes into מרכב and the whole thing, then finally on the second עמוד of the Gemara, the Gemara reminds itself, how did you tell me that it says איננה טהורה, and it doesn't say in the Torah tamei? That's the Gemara. ואינו מובן כלל, it's not understood. הלשון טמא כתובה בתורה יותר ממאה פעמים, the word tamei is written in more than More than 100 times. ואם כן, הסברא נותנת שמתחלה היה צריך להקשות בגמרא מלשון טמא. So the first kashya the Gemara should have asked, instead of asking from the three the few three times it says the word מרכב by an אשה, the Gemara asks the kashya, should have asked the first thing from טמא, הכי נדרש ונשנה ריבוי פעמים, which is mentioned many times. ואחר כך מלשון מרכב באשה, שאינו מצינו רק ג' pe'amim. Then you can ask, we also find, you said we shouldn't say by a woman מרכב, but we do find three times. ולמה באה קושיא זו בסוף? Why does the kashya, first the Gemara says the kashya about a woman, then at the end the Gemara reminds itself, what did you say, doesn't say tamei? Says tamei. גם צריך להבין, we also have to understand, כוונת הגמרא ב\"מי לא כתיב טמא\" בלשון תמיה, the Gemara is the way it says, doesn't it say tamei in the Torah? As if I'm telling you, you didn't realize it, I'm trying to tell you, what do you mean didn't realize? כאילו שלא נודע שכתוב, כאילו as if, now that I'm telling you that the word טמא יש בזה חידוש ופתיחת ספקות, that maybe you weren't sure that it says tamei, and I'm telling you, you don't think you don't know it says tamei? I'll I'll prove it to you. יותר מתאים לומר, it would have been better the לשון, הרי כתיב טמא באורייתא. Since it's so many times, the Torah the Gemara should have asked, but it says tamei in the Torah! So, two kushiyot. Number one, the kashya should have been right in the beginning, and even the way the Gemara put the kashya, it sounds like as if it's like it's a chidush. והביאור, the pshat is like this. This is going to be a one half a page of a nigleh and then we'll get to the chassidut part. כי

כשהנידון הוא בלשון הבא בפסק הלכה, this is the klal. When we're talking about a halachah, the Torah says this and this is what you have to do, אזי צריך הפסק להאמר בלשון היותר ברורה, then the pesak has to be very clear. אפילו אם לשון זו היא דבר מגונה. If you have to use a lashon that's not nice, you have to use a lashon not nice, because that, because otherwise, כדי שההלכה תהיה פסוקה וברורה לגמרי, so the halachah should be clear, because if you say it roundabout, אדם normally understand it, but it's not so clear. That's the the the answer that they give at farbrengens why certain chasidim used to take mashkeh and they used to speak such ממש לשון not nice words when they used to say all kinds of, so they asked once ר' Moshe. ר' Moshe was the one that started this, ר' Moshe אה, פּוֹטֶער. So they asked him, you I mean they normally understand it, but clear it's not so clear. That's the the answer that they give at farbrengens, why certain chasidim used to take mashkeh, and they used to speak such ממש coarse, not nice words really, they'd say, all kinds of. So they asked, one was Zalman Moshe. Zalman Moshe was the one that started this, Zalman Moshe, okay. So they asked him, how come you talk like that? So he says a נפש הבהמית doesn't understand any other words. It means has to be clear. When you're telling a guy clear, if you don't if you beat around the bush he won't understand. If you tell him he's אשפה, he knows you're talking about, you tell him you're not so good, you're beditmas. Anyway, על פי זה יובן, מה שברב המקומות בתורה, this answers the kushya right away. We thought the Gemara's kushya was that it says in the Torah so many times טמא, that's not the Gemara's kushya. That's not a kushya to begin with. Because most of the times in the Torah where it says טמא, it's a halachah. So, we understand מה שברב המקומות בתורה נאמר לשון טמא, that's why most of the time it says טמא, אף על פי שהדיבור בלשון קצרה לא יגדל על מעלת הדיבור בלשון נקיה, even though it's no מעלה to speak short, so here, like in the So, the answer is very simple why it says טמא. לפי שרק בספורי התורה, only when it's a story, יתכן שיהיה ענין התוכן מקוטע ויכול שיובן שלא ככוונת הכותב. Only by a story, the Torah could not write it clear and instead of writing טמא, you write איננה טהורה. עיקום, what is עיקום? קרום, crooked. עילום, which is hiding, ולא בדרך ישרה וגלויה כראוי. ושם, בספורי התורה, when it comes to stories, הרי לשון ארוך ונקי, עדיף ולא פחות מלשון קצר ומגונה, when it's long and clean, is not worse than being short and מגונה. So ממילא הרי יש כאן לשון קצר ומגונה ולשון ארוך ונקי, since they're both the same, this is according to the Maharsha, but the bottom line is, when it comes to a story, then it's okay to write not clear. So, you would write לשון איננה טהורה. Why is it worse, it should be better? No, okay. That's That's I'm saying. This is the מהרש\"א דרך. מה שאין כן באיזה רב המקומות בתורה שענינם ספק הלכה, but most places in the Torah where it says tamei which is a הלכה, בהכרח שהכתוב ישתמש בלשון טמא, the Torah must use לשון טמא. ולא משום מעלת לשון קצרה, not because tamei is shorter and it's so and sometimes it's a maalah to go short, אלא משום שהלכה צריכה להאמר באופן של פסק ברור. Halachah has to be said very clear. ועל פי זה יובן מה שסברה הגמרא בסלקא דעתך, so that's why the Gemara thought לספק ביעורא שגם היכא דנפישא מילי, that even if it's long מדברת תורה בלשון נקיה, הכתוב לשון נקיה. The Torah, even if it means to add extra letters, it's the Torah speaks לשון נקיה. אף על פי שלשון טמא יש לה הרבה פעמים בתורה, even though the Torah says many times with טמא, לפי שהגמרא ברוב המקומות שכתוב טמא בהם בעניני הלכות. We're not talking about halachah, halachah that's for sure you have to say clear. מה שאין כן אבל when it's not a halachah, the Torah could write איננה טהורה. ולכן אין זו סתירה לכלל שלא ישתמש לעולם, it's no setirah to the klal where it says le'olam etc. you should never give out a דבר מגונה a לשון bad לשון from your mouth, גם לפי הסלקא דעתך שאפילו במקום דנפישי מילי. According to how when you thought, even if it's long, the Gemara came out, even if it's longer it's kedai to say it clean. Clear. Clean. It's nice words. You should say nice even though it needs to make it longer. But the Gemara says, so we

have no problem, the fact that we find a hundred times in the Torah with tamei because that's halachah, we're not talking about halachah, we're talking about a story. How is it I mean less clear? איננה טהורה? Yeah. I mean what what kind of mistake could somebody make? What could you think? I don't even know if it means a mistake, can make a mistake. But it's not it's not pashut. It's not telling you the thing כפשוטו. Using a negative to explain the positive. You're saying not not clean the same thing as unclean. Yeah, yeah, like You say, \"Don't go to the right,\" I mean Yeah, that's not Which way to go? Don't go to the right. In other words, you've got to think for a second. Not tahor, so it's tamei, I mean you've got to think. It's you think very very pashut. It's a zach, I mean, I can see this. Actually, this sicha, the Rebbe said, farbrengen תשי\"ח כ\"ף כסלו. And when it was printed, it was printed in תשכ\"ג. Later, years later, they printed, they found they printed on the Rambam, I'm on Gemara Pesachim, I mean, Chiddushei Rabbeinu David, a Rishon, Rabbeinu David. He says this vort. I mean, the Rebbe couldn't have seen it because it wasn't printed then. But Rabbeinu David on Gemara on this Gemara, answers the way the Rebbe says here, one of the Rishonim. Answers that the reason why the Gemara didn't ask right away, because the Gemara didn't mean to ask it says so many times. So what did the Gemara mean to ask? When the Gemara finally, at the end asked, and in the Torah doesn't say טמא? What did the Gemara mean? We'll see, ובקושיא זו בגמרא, when the Gemara asked ובאורייתא מי לא כתיב טמא? Doesn't it say טמא? So we had two שאלות before, why didn't they ask it right away, there's a hundred times טמא, and also why in such a funny way, doesn't it say טמא, so say it clearly. So he says, the כוונה was, דהכי, אינם אומרים בטירת הלשון טמא, גם כשאי אפשר להאריך בסיפורים, finally saying, from the other hundred times טמא we're not asking, that's no kushya, even in stories we find sometimes the word טמא. הלא נמצא מכל מקום בפעמים אחדות, sometimes we find even there, that's the Gemara's kushya. ולכן אין לתמוה מה ש קושיא זו בגמרא מלשון טמא, that's why this kushya is לא עדיפא להקדימה, he doesn't make it before על הקושיא מלשון מרכבה. The kushya, why did he ask the kushya from מרכבה three times in the Torah, why did he ask that kushya? Because this is not a better kashya. הואיל ובסיפורי התורה ישנם תיבות ורובן כן מספיקים, in the סיפורים it's only a few simple words. Okay, so what do we have here clear one thing? The bottom line, no question, everything's fine now. So what's the answer to why do we find it in That's the Gemara's answer. The Gemara answers because he wanted to say לשון קצרה. The Gemara's kashya, his she'eilah, why did he The she'eilah the kashya was on the kashya. The kashya is the wrong place, so he answered the kashya isn't the right place, and the teirutz the Gemara gives already the teirutz. But we see from here clearly that when it comes to halacha, when it comes to something that you want to say clear, then you could use a לשון טמא, you could use this לשונות. כהאמור, like we said before, שאף על פי שצריכין לפסוק הלכה הנוגעת לאיזה דבר או אפילו לאיזה איש, even though when it comes to pasken a halacha, whether it's something or a person, חייב לומר הבית דין בלשון ברור, he has to say clearly, טמא הוא וכיוצא בזה, עם כל מקום, כשמדובר שטמא הוא, לא בפסק הלכה בזה, what happens if the Torah talks about somebody being טמא, but the word טמא is not trying to tell you what it is, is he טמא or isn't he טמא? If the Torah wants to tell you that this and this tameidike man went over there, how do we look at it? Is this word טמא in a story or this word טמא in halacha? Even though the word טמא is describing the halacha status of this person, but that's not the purpose of the pasuk. The pasuk, it just happened to say. So he says, but we're not talking בפסק הלכה בזה, so צריך להמנע ולהזהר מלהוציא מפיו דבר מגונה. So then when you talk, even then when you're talking about a person being טמא, but if the word טמא is not noge'a to the פסק הלכה, you have to say clean, clean, כיוון שזה חלק מסיפורי ההלכה, since it's part of the סיפורים. Re'iyah ladavar, he brings a re'iyah. The re'iyah that we, even when we talk about a person's status in halachah, but the the lashon is not a part of the pesak, you say לשון טהור. So he said a ראיה, הציווי כי יהיה בך איש אשר לא יהיה טהור ויצא אל מחוץ למחנה. The Torah, like it says, if a person will be not tahor, and he will go outside of the machaneh, and then the Torah continues what he should do. Now here we are talking about the status in halachah of this person is tamei, and nevertheless we said the lashon: not tahor. הגם שהכתוב בא להודיע דינו ששם מדובר, tell you what what this guy has to do, אבל מכיוון שהכתוב לא מיירי בדינו לקבוע שהוא טמא, the Torah is not telling us whether he's tamei or not, אלא שעל כל פנים יצא מחוץ למחנה, all the Torah is trying to tell you that this tamei'dike guy has to go out. But the tamei'dike aspect of it is not what we're telling you. וזה ידוע מכבר שהוא טמא, we know he's tamei from before, לכן נקט המקרא, the Torah went around, ובמקום טמא, הוא מאריך ואומר אשר לא יהיה טהור, that's why the Torah says he's not tahor. The halachah is he has to go out. The halachah is that he has to go out. And the fact that he's tamei, that's not that that that We already know he's tamei, so Yeah, how do you know you have to A tamei'dike person has to go out, so the Torah tells you a tamei'dike person has to go out. Both of them. So the Torah, when it could first name as tamei, it doesn't say the word tamei. Because the word tamei is not telling us his halachah, that we know from before, it's just telling you this guy, his halachah is he has to go out. So that's בנוגע דיבור. So we see here from the klal that when you're talking halachah, versus you have to The dibbur has to It doesn't have to be so clean. But when you're not talking about it, you have to be very clean, not to in the words, to put in any words. Which is a klal, a good ha'arah for the way we speak. Some people have this custom of speaking every second word, they say these In the goyim, I mean, they they share every second word, you know, the curse words and everything, this is nuts. But we also got to be so careful. That's one. But the Rebbe brings this, על דרך שהוא שייך בענין הדיבור בלשון נקיה, just like we said, speaking has to be clean, כמו כן בנוגע לראיה, the same thing is when you see. כאשר שומע שאיש מישראל עשה דבר בלתי הגון, חס ושלום,

when you hear somebody did something wrong, a איד, הרע בזה, what do you have to see here? So you seeing, I don't mean seeing davka with your eyes, I mean, you know you know that somebody did something wrong. There are two things you could do. You could hear this guy's Oh, this guy's terrible. That's one thing. The other way you could see is The way you hear, no. So all when it comes to The bad part has to be נוגע להלכה only. נוגע להלכה, what does it mean halacha? הרע בזה לירד אל ההלכה למעשה שבענין. You have to see what is the halacha lema'aseh from this me knowing that he did something bad. דהיינו רק מה שנוגע לזה שהוא הרי הוא צריך לעסוק לתקן. It has to teach you halacha. What could be the halacha? If I see someone did bad, the only thing I'm supposed to see that I'm I'm supposed to fix this. That that's the ma'aseh, yeah, that's halacha lema'aseh. להוכיח אותו, to to rebuke him, כמובן, בדרכי נועם, in a nice way, באופן הראוי, in proper way, ולהחזירו למוטב, and to bring him back. על כל פנים, זה צריך להיות עיקר That's the main thing you're supposed to see. אמנם אם בעת ששומע על איזה מעשה שלא טוב, but if when you hear something bad about somebody, הרי הוא רואה רק את הרע של המעשה מכיוון ש-, so you see not only what it's telling you to do, אלא שהוא here, see, it's אלא שהוא רואה רעותו של חבירו, you see what you feel is also, oh, this guy is bad. A hearing is could be not מגדר of lashon hara, obviously. I mean, if you hear something bad, it's lashon hara? It's lashon hara, so obviously, why did you hear it? So you have to fix it, by him. But if it also has an aspect that you see the bad part of him, just for being knowing that he's bad, על כל פנים זה מודגש אצלו, this is stressed by him. Zot omeret, that means שמרגיש לא ענין נחיצות מצידו לתקנו, you don't feel how important it is for fixing, כי אם איך שיש במציאות ראובן זה לא טוב, you just, oh, this guy is bad, and unfortunately, many people have nature that this is the first thing. If I hear that, makes you, oh, this guy is bad. Like you're saying, he's looking the other way. You know, he did it, but maybe it was because of this. That's what he's saying. If you view the other way, it's good, but if you see the bad part of it, then it's a ראיה שמוכרח שפגם זה נמצא בו, it shows that you're you're dirty. שהוא תוכן שלא טוב שרואה בזה לא טוב, ראייה שלא טוב, that what you see in him is reflection of you. Because if you wouldn't have anything bad, you wouldn't see the bad of it. You would see it only from the point of view that you have to fix it. See, this would answer the kashya. The kashya in the beginning was who says that if you see something bad in somebody else, it shows that you have bad? Maybe the whole purpose you see it, why did the Eibershter show it, it's so you should fix it! Says, if that's what Eibershter would want, he would make you only see the halacha lema'aseh. Then you would see it, you would see the bad only in what you have to do. It wouldn't register in you that this guy is bad. Somebody sees only the good, only the the fixing part of it, it means Then takeh yeah. If you only see that, How do you

explain the story with the Mitteler Rebbe? The guy came to him to ask for a tikkun, that's something else. They said by a Rebbe ask for a tikkun. Here, no one's asking for a tikkun, you just see it. So if And he takeh brings from the from the Maor from The way The way Hashem is putting in place to ask for a tikkun by us seeing Oh, but he's not asking, that's מעלה. He didn't see by himself, he came to him to ask him, so it has to be something in him. He brings from the Maor Einayim, and in the Maor Einayim says: הצדיק הגמור שאין רע בקרבו אינו רואה שום רע על שום אדם. A צדיק גמור takeh doesn't see. So that means he's not metaken people? Sure he's metaken people. In order to be metaken a guy, you got to know that he did something wrong to be metaken him. That's the pshat. He sees that he did wrong, but he doesn't see the wrong of it. To him, all it is is here I see how I have to fix something. זאת אומרת, this means like this: כיוון שכל מה שברא הקב\"ה בעולמו לא ברא דבר אחד לבטלה, like we said before that Hashem didn't create anything in vain, שבכל פרטי הראיה יש הוראה מיוחדת, so everything that you see especially a ראיה, הרי מובן שבנידון דידן הוראה כפולה היא. When you see something bad in somebody and you also see the bad, that itself shows you two things.

What is it? זה שמראין לו מן השמים שיש בחבירו ענין הזקוק לתיקון, the fact that they show you from above something that this guy needs to fix, הרי זו הוראה שעליו להשתדל לתקנו, that shows, that's the first thing, the מעלה that means that's a lesson to you, telling Eibershter is telling you, fix it! וזה שמראין לו ענין של רע, the fact that, in addition, you also see it as an inyan of רע, זוהי הוראה שרע זה נמצא בו, that proves that it's in you, והוא צריך לתקן את עצמו, you have to fix yourself. שאילו היה בעצמו במדריגת צדיק (על כל פנים בפרט זה), had you been a צדיק, or at least in this inyan, you would be completely clean from this type, אז לא היה רואה ומרגיש בזה את הרע, you wouldn't see the רע in it. It's a very fine line to understand how a צדיק can see something and it's not bad. He knows that the guy didn't do right. No, it's takeh a fine line, hard to understand, but knowing the Rebbe's הנהגה, it's easy to understand. By the Rebbe you saw this exactly. The Rebbe never saw a רע in anybody, never, in Always brought out something Always it's only how to fix, only how to fix it, yeah. Now we have to answer the pasuk. That's right. But we see the Rebbe, so we could understand this. Now we

have to go to answer the kashya. What was the, remember, remind yourself what the kashya was. The kashya was, it says they didn't they walked backwards and they covered him, and they didn't see the ערוה. The question was if they walked back, obviously, they didn't see the ערוה. Why does the pasuk say that? They walked back and, yeah, I mean. Ah, so he says, ובזה יבואר מה שהכתוב מוסיף, that explains why the pasuk adds, וערוות אביהם לא ראו, that they didn't see the ערוה, אף שלכאורה זה מובן, it's understood, מהנאמר קודם, said before, פניהם אחורנית, they walked backwards. He says like this: הכוונה בזה להדגיש, the Torah wants to tell us, שלא זו בלבד שאינם, שם ויפת, לא ראו את ערוות אביהם במובן גשמי, the Torah wants to say not only they didn't see פשוט בגשמיות, didn't see the ערוה, ופניהם אחורנית, that their face is backwards, the Torah adds, אלא עוד יותר, שלא ראו ולא הרגישו ענין של ערוה וחסרון בכלל באביהם. That's what the Torah says. They walked backwards, so we know they didn't see. And it says ערות אביהם לא ראו, they didn't see any ערוה here. They didn't see anything wrong. All they saw was what? What they got to do about it. But the ערוה always represents ערוה is bad, bad they didn't see. הרגשתם נתרכזה כולה בזה ש... Seeing and hearing? Now,

here what here when we say seeing and hearing, you hear the same thing. Hearing means knowing about it. הרגשתם, their feeling נתרכזה כולה בזה שהם צריכים לעשות. All they they felt was, what do we have to do to fix something here? לכסות ערות אביהם, to cover it. אבל ערות אביהם בפני עצמה, just that itself, לא ראו, they didn't see. ובזה גופא יובן מה שנשתנה שם ויפת מחם. Could have seen the physically, but they didn't really see. No, but they didn't see physically, either. Okay. Because they walked backwards. Okay, they walked backwards, they didn't see. But he wants the Torah wants to add, not only they didn't see, the whole concept of ערות אביהם didn't apply to them. They knew it was there, but the חיסרון that's there that they didn't see. Well, but see that's a physical example. Here we're talking about really seeing something and taking and and not seeing bad, when we see it. Here they didn't even see it. They walked backwards. So, how can we compare the two? Well, but they knew it was there. Again, we're saying seeing and seeing and hearing is the same thing, knowing. They knew about the ערוה, and that's why they went to they went to to cover it. They had to do it. So, if they knew about it, so, in their mind, oh, I know there was something bad here. Yeah, but it's not That I'm saying here he keeps on changing from seeing to hearing to this, because we're not talking about asking seeing Knowing, but the Baal Shem Tov says, what's the לשון of the Baal Shem Tov? Anything a Yid sees or hears. This is the לשון like that, exactly. Anything a איד זעט אדער הערט, Knows. is a a a lesson for him in avodah. It's both. It's the same thing. It's not the hit this question. Always learns. Huh? It's מרגיש. Knows. Learns, understands. Yeah. ובזה גופא יובן מה שנשתנה שם ויפת מחם. This explains itself why Shem and Yefes were different than their third brother, Cham. הם לא ראו. See, that's the whole point here, they didn't see. אבל

בחם נאמר וירא חם. Cham did see. That was Cham saw, Cham was the guy who could see the bad. Why? Because he was bad himself. והוא מדרגא שנייה במהותם ומדריגתם, because this is pashut the difference in the מדריגה על פי חסידות between Shem and Yafes versus Ham. Ham אבי Canaan, Ham the father of כנען, כי כיוון שהרע הוא בו בעצמו, since he was the רע himself, אלא שהוא עדיין בדקות, in him it was only בדקות, but it was there, כי חם ענינו חמימות, says Ham comes from the word Ham, it's hot. קו השמאל, cold is right and it's a שמאל. לכן ראה בנח את הלא טוב שביושת וישכר, when Noah drank the wine and got שיכור, it was not good. So Ham, who is not a tzaddik, who himself is bad, saw the bad, saw that his father did something bad. שגם זה הוא ענין של חמימות, Drinking המשקה and getting שיכור is also חמימות, which comes from קו השמאל from the אף על גב שחמימותו של חם היא בציור זך יותר מחמימותו של שרואה בהתפשטות וביושת. Even though the חמימות as it says by Ham the קליפה of Ham is not as bad as the קליפה of getting drunk, בגלל זה הרגיש בזה מפני שבדקות היה בו משהו מזה. He felt it because he had it in a higher מדריגה, but he had it. So Ham, who had was bad, he had in himself this problem of חמימות, so he saw it in Noah. Why did he see it in Noah? Not only what to do, cuz he didn't do anything. What why did what did Because it's a reflection of him. שאין כן שם ויפת שהם מקו הימין, שם and Yafes is ימין and ממוצע. It's that Shem, Ham, Yafes. Ham is in the middle, Shem and Yafes are the sides. אצלם הרע הזה משולל הוא, by them this רע was abgefragt, was was completely nu, what's often abgefregt? It was dissolved or cast out? No. Abgefregt. Mufrach. Mufrach. Farshand. Farshand? Definitely not. Huh? Definitely. Ruled out. Ruled out. Oh, that's the word. Like dissolved. Ruled out. שאינו אפילו בדקות, it's not even בדקות. בדקות דדקות, not even the very fined way. וכשבעצמם נקיים לגמרי מרע זה, if they themselves are clean from this רע, אז אינם רואים, then you can't see it. הא, they did see it? They did know about it? Because והם ראו וידעו רק את עבודתם המוטלת עליהם בזה. All they saw, all they knew, was, what do we have to do to help? To do about it. But the רע in itself, they didn't see. Why? Because they didn't have it in them. And if you

don't have it in yourself, you der Eibershter will not show you. You know when der Eibershter shows you somebody's doing something wrong, not always do you see it the same way. Not talking about a tzadik, even a simple person, but if in this inyan you're completely clean, you will not see it as something bad in him, you will just see, אוי, rachmanut on the guy, what can we do to help him? Like what you could think you heard, oh, this guy did something bad, so that you could see reactions in people all the time. Come on, oh, this guy is a shaygetz and that. So the oh, you say rachmanut on him, what do we do? How do we help him? So, it's all because if you're bad yourself, then you look you see the bad, if not, not. וזו הוראה לכל אחד מאיתנו. He still has a responsibility to help, though, even if you... Yeah, but he didn't look at... He didn't take the horaah. But even us, even when we see that in ourselves, because we have it, we still have to... No, helping, you said in the beginning, adrabah, we have to. That's no question. The sheilah is, how do you know that you also, it shows on you? Helping, for sure, because if you see somebody in a aveirah, you should have to help him. But the fact if you see the רע in it, then it means that you have it, too. You have to fix yourself before you can fix somebody else. Yeah, but you don't have to wait. No, if you're able to fix the guy before you've managed, you chap arayn. וזו הוראה לכל אחד מאיתנו. This is the lesson to all of us. כשישמע או יראה איזה דבר לא טוב על איש מישראל,

when you hear or see—see, constantly puts them together, hear or see—something no good on a איד, הרי מלבד זה שאסור לדבר ולספר מזה לאחרים, first of all, you're not allowed to talk and tell it to others, לשון הרע, ולא כמו שעשה חם, not like חם did, שלא הסתפק בזה שראה את הרע, he didn't, not only see the רע himself, wasn't enough, אלא שהודיע זה לאחרים, he went to tell the brothers, ויגד לשני אחיו בחוץ, told others, and that you shouldn't do, because if you do tell somebody else, you are the cause of that person seeing it, hearing it. Like by a rainbow, it says if you see a rainbow, you're walking with somebody, you don't show him. You don't tell him, \"Hey, you see the rainbow?\" Because when you see a rainbow, it's a sign. What does it say? A sign that the Eibershter is angry, and he wants to bring a mabul. This is peshat. And the reason he doesn't bring a mabul is because he promised, and made the rainbow. But who does, who is it a siman to? To the one that sees it. If that guy didn't see it, don't show him. But if you show him, you're causing him to... What, not to be... to make a berachah? Make a berachah. Doesn't say to show other people so to make a berachah. No, you should hold back. Yeah, hatam, that's a siman. It's a siman, it's good to know, I didn't remember that. Huh? But it says he should show it? רואי כמוהו אחרים... Oh, that's what I'm saying. It doesn't say... רואי כמוהו אחרים. Says you have to make a bracha. We don't... other people... לא כמו שעשה... Oy vey! I don't know Hebrew. Are you my Hebrew teacher? There are other שיטות that hold that nowadays we don't make a bracha on on on the rainbow. So, he says that we do make, not like other people feel that we don't make, but not to show others. Right, that's all it was. I didn't remember that, I think. I learned this in preparation for my Bar Mitzvah when I was a kid. I forgot it all. Okay, anyway... Okay, nu, we got that. So, so, first of all, you shouldn't tell. אלא יתירה מזה, more, שאין להרהר אפילו במחשבה מרע שלו, even in your own mind don't think about the bad. צריך להתבונן מה לעשות בזה, you have to think, \"What can I do about this? איך להוכיחו, how could I rebuke him, ובאופן הראוי,\" like we said before, in a proper way, exactly. I don't want to speak bad on Ham. He just went to tell his brothers so they could help. Cuz he couldn't do it himself, cuz he had it. Yeah. ובאותו זמן, גם לבקש עצה וכל מיני השתדלות, and also at the same time, you have to look for all kinds of advice, ways, שלא ירא את הרע של חבירו, אפילו בשעת עסק עמו, and while you're helping him, it's very hard to differentiate, to separate. I'm helping him because I have to help him, and I don't see the רע. Cuz it's very hard. If you don't see the רע, then how can you help him? But you could. That's what you were saying before, that it's not easy. But by the Rebbe, we saw it, so it makes it easier for us. So, you got even while you're working with his רע, it's not a רע, it's something that has to be done. וכשמתנהג בהנהגה כזו, when you go this way of Hashem, Shem and יפת, הרי זוכין להבטחת הברכה, then we're zoche to the הבטחה of the bracha the Eibershter gave, the promise, ברוך השם אלוקי שם ויהי כנען, he blessed Shem, and Canaan should be an עבד. God, יפת אלוקים ליפת, Yefet should also... Why did Canaan receive the punishment? Cuz he did it. Ham did it. No, this Canaan did it. And and Yefet will be good, אבל, but even Shem will be even better, ישכון באהלי שם. It says that the חילוק is that by Yefet, what's יפת אלוקים ליפת? Rashi says that Cyrus, who helped build the second Beit HaMikdash, came from Yefet. And that's the berachah that he gave. But that's only helping. Shem is us. That's mamash, the אייבערשטער, ישכון, rest in the Beis Hamikdash. זוכין להיות כלי לתורה, we become a keli to תורה, שהכלי לתורה הוא שלום, כלי לתורה is shalom, and shalom here, we're talking about not seeing the ra in somebody, that is אחדות, שלום, עד שהולכים להשראת השכינה שיושב באהלי שם, till we're zocheh that the Shechinah rest, which is like in the case of שם, בבנין בית השלישי, על ידי אחדות ואהבת ישראל, בקרוב ממש. Amen. Amen. על צדיק... על צדיק הגמור. No, the the last one that you, was it the first one or the last? Yeah, I I showed, that's what I showed in the beginning. It was מביא... Me'irat Einayim. The whole vort is from the Me'irat Einayim. ענף מנפשו שרש מנפשו. Torah. Shkoyach. Can I understand this? Maybe it is it's written in another sichah that if you feel if it comes to you and you it becomes an emotional. That is you feel it. You feel about it. You get upset about it. Then then you you know that In other words, if you can see without any emotional, um, investment then it's an intellectual thing. He swallowed their sticks. When you swallow somebody, you shouldn't do it like a snake, like a stick, without emotion. It says like, then that he threw down the stick. A stick and became a snake. They threw down and they also made. Then, it says his stick swallowed the the snakes. Rashi says another nes, that only after it became like a stick, that's when it swallowed. The Rebbe, the hora'ah is, sometimes you have to swallow somebody. What's the difference? Don't do it without emotion. That is, don't Don't do it without emotion? Without emotion, like don't feel connected to the guy. You have to do it, you have to do it. But if if you're like a snake, then what what you're doing is really it could come from the נפש הבהמית. It could be you have a bad midah, and that's why you're doing it. But if you take away all the emotions and just do it because that's the right thing to do. Any way, it's a berachah. It's a thanking the Eibershter, you know. I don't know terrible or not. There it just says, \"It's not kedai to do it.\"