learned, we're still learning about Ruth. The different pesukim they say about Ruth. Okay. So, first we darshened the pasuk when he said, \"Go to תדבקין עם נערותי, go stay with the these these men.\" So, it says because she stayed with her mother-in-law. Then it says he said to her, \"Come here and eat הלום.\" So, the remez that משיח, דוד המלך will come from you because by דוד המלך it says the word הלום. Then we're holding here: וטבלת פתך בחומץ. Said, \"You should come here, stay here, eat here. Take your bread and you will here use dip it in vinegar.\" אמר רב אלעזר, רב אלעזר said, \"מכאן שהחומץ יפה לשרב. This teaches us that vinegar is good when it's hot.\" So, those days outside in the summer it was hot, so he said, \"You should use it with vinegar, that shows it's hot.\" Rav Shmuel bar Nachmani, he says, \"רמז רמז לה. This is a remez, that עתיד בן לצאת ממך, in the future you will have a descendant שמעשיו קשים כחומץ, that his behavior will be as bad as vinegar, bitter, sour, ומאן ניהו? מנשה. Menashe, the king Menashe, he was a bad one, so he also came he was מלכות בית דוד, but he was bad. Then it

says, ותשב מצד הקוצרים, מצד הקוצרים, she sat on the side of the קוצרים. The קוצרים are the workers who cut the תבואה. אמר רב אלעזר, רב אלעזר says, \"מצד הקוצרים, she was on the side of the קוצרים, ולא בתוך הקוצרים, not amongst the middle. רמז רמז לה, when he said to her sit there, there's a רמז, עתידה מלכות בית דוד שתתחלק, that in the future מלכות בית דוד will be divided.\" Wie liegt das in die werter? No, it's lit, no, it could could have been in the middle in it's not problem, they're here, they're here, and she's there, but not amongst, not mixed. But she This was going to show something, it's a Ruach HaKodesh, that you're going to there's going to be a division. You're going to be on one side, and there'll be another side. Had she been in the middle, that's what Rashi says, then it means that they're all together. But if especially on the side and this is another side, it means there are going to be two sides. And that's a remez that you will be divided later on to two sides. Then it's, \"ויצבט לה קלי ותאכל,\" he offered her or he gave her. קלי is when you take the wheat and they they they roast it and and they eat it. So it says in a pasuk, he doesn't even quote the end of the pasuk, but the pasuk says, \"ותאכל,\" she ate, \"ותשבע,\" and she was satisfied, \"ותותר,\" and there was some even left over. So he darsh'es like this. אמר רב אלעזר, רב אלעזר said, \"ותאכל, בימי דוד.\" She ate means whatever that happened then was going to continue on to David. And so when she ate, it's a remez for David. ותשבע, then she was full, satisfied, בימי שלמה, it goes further. ותותר, and then it was even left over for a later generation, that's בימי חזקיה. And איכא דאמרי, some say like this, \"ותאכל, בימי דוד ובימי שלמה.\" ותאכל goes on דוד and שלמה together, it's like one unit. ותשבע, that she was satisfied, it means further, בימי חזקיה. ותותר, בימי רבי. It was left over Rabbi, that means in the time of Rabbi was still a leftover little bit from the time of David HaMelech. In other words, what happened by Rabbi, cuz actually Rabbi was from מלכות בית דוד. And that's why he was the נשיא, because the נשיאים were מלכות בית דוד. And where do we see by Rabbi something similar to David? So, אמר מר, we learned that רבי was so rich that הרוויי דבי רבי, the one that took care of the horses by רבי, הוו עתירי משבור מלכא, was richer than Shavur Malka. Shavur Malka was the king of the area. So, Rabbi's the workers was were richer. So, he was so rich. And it says by Rabbi there was תורה וגדולה במקום אחד. Rabbi was the highest in learning, he made the Mishnayot, and he was the greatest rich man. I mean, it definitely depends the fact that he made the Mishnayot that puts him to the highest מדרגה. No, cuz it says that everything אמר Rav Sheshet, we had the list that they learned at a certain מדרגה, we learned it in the Gemara in Bava Metzia. But כלל, he made the Mishnayot, so he's basically the Torah Shebaal Peh. Usually we don't find תורה וגדולה together. You have people who are rich, but you have also the height the highest level of Torah, or people have the highest level of Torah and rich, but here it was not too many people, but there are some in history who תורה וגדולה במקום אחד, that was Rabbi. So this so this Huh? פארפא, yeah, yeah, some. It described that the stable man was entitled to the manure of all the horses, that's how he got rich. So why was he, is there a halacha or anything? No, just he gives. Why how did he become rich? It says because the manure of all the בהמות, Rabbi had so many בהמות that even the the manure from the בהמות, he kept, they gave it to him, and from that he became so rich. The one that took care of the horses was the stable guy. Fertilizer. That was richer than the king of Persia. Uh? Richer than the king of Persia. Fertilizer. Richer than King Shapur. Shapur. No, Shapur Malka. Yeah, but rich richer, richer, the name rich, so So, he was more rich, richer than Shapur Malka, who was the king then, king of Persia. And מסייע ליה, it says in a baraita a different peshat in the same words, ותאכל, בעולם הזה. When she ate, this inyan that you get this world, ותשבע, לימות המשיח, תשבע is the next step, meaning satisfied, ותותר, leftover, that's going to be a הכשר to עתיד לבא. And what's the difference between ימות המשיח and עתיד לבא? עתיד לבא usually in this case would mean עולם התחיה, תחיית המתים, because you have עולם הזה, then you have ימות המשיח, and then עולם התחיה, these are the two, three levels. זאגט די Gemara ווייטער: ותחת כבודו יקד יקד כיקד אש. This is talking about the army of Sancheriv, that the pasuk says that the Aibershter said to Yeshaya that what's going to happen is that they're going to be destroyed and it's a whole thing, and then it says and also under their kavod there will be a fire burning. What is their kavod? And this is going to be the same inyan we learned before. We learned before that Rabbi Yochanan called clothes, he called kavod. קרא למאני מכבדותא. That's what he טייטש'es here. So here when it says תחת כבודו, it means under the kavod, under the clothes, there will be a fire. What does that mean under the clothes? אמר רבי יוחנן, רבי יוחנן says that תחת כבודו, under the clothes, ולא כבודו ממש, not the clothes itself. So when the Aibershter made that there should be a fire, it doesn't mean that the clothes got burned. And רבי יוחנן לטעמיה, רבי יוחנן holds like he holds, דקרא למאני מכבדותא, he says clothes is called kavod. So when it says תחת, it means that this is what happened to them. So comes out like this, that they got burned, these soldiers, the Eibershter said, \"I'll make a fire,\" but their clothes didn't get burned. Which means inside they got burned, they were wearing clothes on the outside and the clothes didn't get burned. רבי אלעזר אומר, רבי אלעזר says, תחת כבודו means— Huh? Why, what's the difference? I mean, a good... No, what kind of fire, it wasn't the fire that you know you have a fire burning and it caught the whole thing on fire. It was a... But we are in another thing we're going to say, there's a little difference, but it shows that it wasn't like the Eibershter made a fire burning, each person inside got burned, it's a different type of fire. Like Nadav va'Avihu, which shows in a sense that they were burnt from the inside? We'll see Nadav va'Avihu in a second. That's that's that's not, that their body didn't get burned either. Here, according to this, the body got burned, and only the clothes didn't get burned. Unusual mass. Yes, unusual mass. But what's the machloket between Rabbi Yochanan and Rabbi Elazar? Rabbi Elazar says תחת כבודו means תחת כבודו ממש. So, Rabbi Elazar holds from the word תחת, he taitch'es different. תחת means instead. Rabbi Yochanan says under, means under the clothes there was a fire. Here it means instead. So how does he how does he taitch תחת כבודו? It means that the body got burned and there was something He taitch'es, see, Rabbi Elazar doesn't hold like Rabbi Yochanan. Rabbi Yochanan holds כבודו means clothes. That's only Rabbi Yochanan. Rabbi Elazar doesn't hold כבודו means clothes. כבודו, פארקערט, means the person. And it says תחת כבודו, the Eibershter made that there should be something instead of the person. What was there instead of the person? Ashes! He made the person the body change! So, the way Rashi explains, both agree to the same thing. How did it happen? That the fire burned the body, and the clothes not. The difference is, he darshens תחת כבודו means under, under the clothes, and he taitches כבודו means the body, תחת means instead, there was something instead of the body, the body got burned and there was ashes instead. But רבי שמואל בר נחמני אמר, no, תחת כבודו כשריפת בני אהרן. What it means here different, that the body didn't get burned either. He learns that כבודו means the body, and תחת כבודו is under the body. What's under the body? The nefesh. מה להלן, just like by the children of אהרן, שריפת נשמה וגוף קיים, the neshamah got burned, means the inside, but the body stayed, אף כאן שריפת נשמה וגוף קיים. So here, too, by these soldiers, the Eibershter made this miracle that the body stayed, and only the inside. Like by שני בני אהרן, it says that the fire came into their nostrils and burned their insides, but it didn't burn, like their body didn't get burned. Because of the huge number of soldiers, was that a zechut? Why did they have such a zechut? It means that the punishment wasn't that bad. There were a huge number of soldiers, right? Huge army. Yeah, huge number, huge army, yeah, yeah, yeah. Yeah. So what provoked such a zechut for them? For Chizkiyahu HaMelech. The Aibershter didn't make a big fire, made a nes, so they all died. Slumber, yeah. He could make them die just like this, so He made them die through this... You see, sleeping, yeah. He told him, \"You sleep, ושכבת וערבה שנתך, and everything good, ואני אלחם, I'll take care of it.\" The chiddush is that he was able to sleep! That's, yeah, that's what it says, he had bitachon, he was able to sleep. You've got to have, not only bitachon, you've got to have a ברייטע קאפ. ער האט געהאט זייער א... They once, in דאס שטעטלעך, like Lubavitch is a שטעטלעך, all made of wood. If one house caught fire, you could know that the whole block, a hundred houses would burn. So they once woke him up that there's a fire coming here. And he was sleeping. So he says, \"How far is it?\" So, \"Don't wait, it's about three houses away.\" And he went back to sleep, said, \"When it gets one house...\" away, wake me up. And he was able to sleep, he fell asleep! You have to have a certain... No, no, 50 houses got burned. Yeah, they woke him up and he went out. So, those it's one of those places in Lubavitch. Didn't they try to save from the house, like a sefer Torahs? Someone was still trying to save it. That he had time, in other words, he did his... No, it could be that when they woke him up an hour before, he had enough time, he knew that to take out takes things takes an hour, so basically, \"Wake me up an hour before the fire comes here.\" No, you have to be confident still to fall asleep, such nerve. It's an inyan, that's what it is. Either way we're not allowed to leave him up to cremate even a goy, you would say, right? Because of כבוד כבוד המת, so even maybe that's why Hashem didn't burn the bodies in this case? Okay. A sevara. A sevara, it's a sevara. Yeah. אמר רב אחא בר אבא אמר רבי יוחנן, Rav Acha says in the name of רבי יוחנן, מניין לשינוי בגדים מן התורה, where do we see in the Torah that when you stand in front of the Aibershter, you should change your clothes? Which basically means that when you go to daven, you should have nice clothes. At least a jacket. At least a jacket. שנאמר, because it says, ופשט את בגדיו ולבש בגדים אחרים. It says that when they did תרומת הדשן, they came every morning and they would take off the ashes, so it says he had to then, when he did the avodah, he had to change clothes. Why? Because it says, Rashi brings in Chumash, that it's not nice that you should clean, work in the kitchen and with the same clothes go and serve the master, serve the king. So we see from this thing that it's when it comes to being in front of the king, you've got to change your clothes. How does this say that all those literally millions, probably, of Yidden who don't wear a jacket, you know, do they not believe this, they don't get this? Do they daven? Yeah. I have no telling. I mean, it's a good kushya. I mean there's no contrary opinions, there's nothing, nothing... Wearing a jacket is another thing. Wearing a jacket has, it doesn't say jacket, has an inyan of of הכון לקראת אלוקיך. It says when you go to daven, you have to prepare yourself before Hashem, and you have to be dressed in a way as you would stand in front of a king. So I know there's somebody who says nowadays, when you stand in front of a king, you don't wear a hat. Old jacket. In Israel, in the prime minister... Okay, Israel, but America, if you go to, you would stand with your jacket. So he would make, this guy makes his talmidim take off their hat when they come to daven, and makes them put on a tie. He says, if you have to dress like you dress, I would go to the president, I would put on a tie, so put on a tie. Makes sense. No, no, no, it's more modern, Riskin does it. Something else. Yeah, but not they they daven, they're officially daven with hat and jacket. I don't think that they're officially paskening that. Shaving is something else, you know, that's... Yeah, it makes sense, but it's, it makes sense, but it doesn't. Right, it makes sense, but Why, that doesn't make it a minhag? No, why is that a mekil? On the contrary, it's a machmir. Because if that's the derech, if that's how you're supposed to daven, farkert, everybody should do that. Saying it became... No, so you should be davka that. No, no, but if that's the כבוד'דיקע way, mostly in America, so the din should be that everyone should have to dress that way. And if it's not kavod to wear a hat, take off your hat. So there's a, it's davka true that all the whole inyan of hat and jacket has started because that's the way b'foal it became that a yiddishe way of davening is to wear hat and jacket. It came that way. So memayla now it's for a different reason, not even because that's the seder of a melech, it became that this is the way you're mekabel ol malchut shamayim. And the Gemara says that that in Shabbos, talk about the first perek, that Rava used to put on his coat, used to put on his jacket and say, now let's get prepared to daven. So, but there are so many people who don't, like you said, other... Maybe they don't follow what our sides did, they follow what... Maybe, maybe that's I don't I don't think I think many of them don't think much why why they do it. They just do it because other people do it. But could be it started because of that sevara that they, אַלץ מעגלעך, I don't know. What about what about a double covering? That's the that's not that's a different like you have to have a double covering, that's a you could have two two yarmulkes, but you saw some people as they daven put a napkin under their yarmulke. That takes care of two to coverings, but it doesn't take care of the hat. So it's not that. See, that's why we have a policy here to the amud we wouldn't let somebody without a hat and jacket. But what about Shacharit? Because you wear a tallit, you're still have to wear a jacket, but it's not See, like it's not כבוד הצבור, but it covers up, so... How about jeans, is that okay? We're not getting into this. Okay, okay, I hear, I hear. socks. I remember as of '70, Reb' Yitzchak Gordon once told me that Friday night to send somebody, almost, it was a guy who came to him who had yahrzeit, had יארצייט שבת, but he didn't wear a סירטוק. So, he says he felt uncomfortable to walk to daven, daven in front of the Rebbe. Says, \"Shabbos morning,\" he told him, he could daven. Shabbos morning, you wear a tallit. So, you can't see the difference, it's not בולט. But Friday night, he let him anyway, but he's telling me, I mean, I stand next to him by davening with a bochur. He says, I see one couple told me, yes. Did you ever see the Rebbe without a necktie? Did you ever saw the Rebbe without a necktie? To see himself, no. Okay. I have I have a for you. דארפסט עס ניט. Yeah, but that's that's not important. That's not important. Why? There is to. Ah? But why would he wear a tie? Because of? No, not, no, no, for no רוחניותדיקע reasons, farkert, for a גשמיותדיקע reason. I wear a tie. It's dressy. He asked the Rebbe once why he wears a tie. So, he said, \"דער שווער האט געטראגן a tie.\" Someone asked, \"der shver.\" Someone told me he saw a letter from the frierdiker, from the Rebbe which I heard it years, years ago. I thought when they print the Igros of the Rebbe, you'll find this letter. It's not there, so I don't know if the guy is maybe not saying the truth. Told me he saw a letter from the Rebbe that someone asked him three questions, right after in the תשי\"א days. Three questions. Number one, why did you go to college? Number two, why do you wear a tie? Must've been a chasidishe guy, I think, that asked him. And number three, you said the whole time that you're not shayach to accept the nesius for the Rebbe, and all of a sudden, it's finally you became Rebbe. How did that happen? But it's something like that. So, this is what he said, the Rebbe, the letter answered, I don't know. You're asking why I went to college, der shver hot mir geheysn. So, my father-in-law told me to, the Rebbe, the Frierdiker Rebbe told me to go. This is what the guy told me. That's what I'm saying. Why I wear a tie? Lechora, the kushya was not why you wear a tie, lechora, it's not, it's a modern. So, he said in Chabad, that's what he said, in a, it's kein chitzoniyus nisht, it's not a metzius. In chitzoniyus is why not wear a shtreimel, chitzoniyus is not a difference, a big deal, you wear like this, you wear like this. And then, why I took the nesius, this again, I'm repeating again, this is what the guy said he said in the letter, the Rebbe says, \"der shver hot ibergelozt chasidim vachsidus, men hot mir memune geven to to run it.\" The Rebbe, the Frierdiker Rebbe left chasidim vachsidus and they appointed me to take care of it. That's what he that's what he says he answered. Emet or nisht, we don't know. Okay. Let's just finish one line. תנא דבי רבי ישמעאל, this פסוק where it says you should change your clothes. So, the ישיבה דבי רבי ישמעאל, they learn לימדה תורה דרך ארץ, the Torah teaches you a derech eretz that בגדים שבישל בהן קדירה לרבו, the same clothes you in the kitchen and you cooked for your master, you cooked a pot, אל ימזוג בהן כוס לרבו, don't use the same clothes to pour to pour wine for him. What's