אמר רב יהודה, Rav Yehuda said, לא חרבה ירושלים אלא בשביל שבזו בה תלמידי חכמים. Jerusalem was destroyed because they embarrassed the talmidei chachamim there. שנאמר, it says: ויהיו מלעיבים במלאכי אלקים. They were embarrassing the the angels of Hashem, and who are that? The talmidei chachamim. ובוזים דבריו, and they embarrassed His words, ומתעתעים בנביאיו, and they made fun of the נביאים, עד עלות חמת ה' בעמו, till the Aibershter got angry at them. But what was it for? For embarrassing the מלאכי אלקים, which is the talmidei chachamim and the nevi'im. And the Aibershter was so angry עד לאין מרפא, till He made them so He got them so sick that you can't even cure it. מאי עד לאין מרפא? What does it mean you can't cure? אמר רב יהודה אמר רב, כל המבזה תלמיד חכם אין לו רפואה למכתו. If you mevazeh a talmid chacham, you don't have a cure for your for your wound, for your makkah. See, other types of sicknesses you could have get like a cure, but if you've got a sickness because you mevazeh a talmid chacham, there's no cure for the makkah. It's a terrible thing. Huh? No, no. Don't... פרק א' that is so beautiful the משנה, מטמאין יש מראין אלה כנגד פניהם ככוהן. So, even if you say... דוד דאלזא. Yeah, always I'm... So, even if you say Amen... You say Amen and then you ruin it by doing by mevazeh a talmid chacham or by by doing other things there as you shouldn't. Say Amen and you... Halavai it would be so easy. אמר רב יהודה אמר רב, with the name of רב, מאי דכתיב? The pasuk that

says in Tehillim, we say it every day, אל תגעו במשיחי ובנביאי אל תרעו. Don't touch my Mashiach's, my anointed ones, and to my nevi'im, don't do anything bad. Who's anointed? אל תגעו במשיחי, who's the anointed one? אלו תינוקות של בית רבן, that the children that that study Torah. Children that study Torah are called Mashiach. ובנביאי אל תרעו, don't do harm to my nevi'im. Now, it doesn't mean nevi'im, because we don't have nevi'im now. אלו תלמידי חכמים, those are the talmidei chachamim. Because there's a pasuk, Rashi brings the pasuk: ונביא לבב חכמה. Actually, the Gemara says: חכם עדיף מנביא. Chacham is greater than a navi. They used to anoint children with oil. At what age did they do that? Small. Upsherenish? No, no, younger. Even younger? Yeah. אמר ריש לקיש משום רבי יהודה נשיאה, ריש לקיש in the name of Rabbi Yehuda Nesia, not Rabbi Yehuda HaNasi, Rabbi Yehuda Nesia, is his einikel is: אין העולם מתקיים אלא בשביל הבל תינוקות של בית רבן. The world only exists because of the the the air, the the breath of the children that that learn Torah.

אמר ליה רב פפא לאביי, רב פפא said to אביי: דידי ודידך מאי? What about my learning Torah and your learning Torah? That's not good? אמר ליה, he said to him: אינו דומה הבל שיש בו חטא להבל שאין בו חטא. It's not the same, the breath of children who don't have aveirot, because they're under bar mitzvah, to us who are able to have aveirot. Which is a very big chiddush in this Gemara. Children who learn Torah, be'emet, we're not chayav. So it's not they takeh don't have a chet, but their Torah is not the same. When an adult learns Torah, he is mechuyav; a child is not mechuyav. So, I say what if a חינוך דרבנן to teach Torah to a child, be'emet, for a father is a is a חיוב דאורייתא. Right. To make sure that his child does all the mitzvot, that's חינוך דרבנן. But the מצוה תלמוד תורה, that's the only mitzvah a father has to do with his child that's מדאורייתא. It says in the Torah: ושננתם לבניך. Right. ולמדתם אותם את בניכם. Therefore it's de'oraita. Now, the Rebbe has a big chidush based on the Rambam, based on the peshat of the Tzemach Tzedek, and that fits to this. The

Rambam says: מי שלא לימדו אביו, this child, his father didn't teach him, חייב ללמד את עצמו, to learn himself. When? כשיכיר. It doesn't say כשיגדיל. כשיכיר. כשיכיר, meaning when he starts understanding. The Tzemach Tzedek asks the she'eilah: By other mitzvot, we don't say that. A father has to do for the son. What's it, by ברית מילה, it says the father does to the son, if he didn't, the son has to do it when he grows up and when he becomes a gadol. By teaching Torah, it says he has to learn himself כשיכיר. So the Tzemach Tzedek says from the Rambam we see that he holds that a child himself to learn Torah is a chiyuv de'oraita. כשיכיר? כשיכיר, yeah, when he starts understanding, he recognizes. Not when he's two years old, but when a child is seven. Oh, the Gaon, oh yes, you touched the point. The Gaon's arichut, the chiyuv comes through the father, whatever, it's it's it's. But lema'aseh, the Rambam's lashon is: כשיכיר. I once told you, when I showed once to Reb Yankev Kamenetsky this Tzemach Tzedek, he he said all his life he was wondering peshat in this in this Rambam. כשיכיר.

When I showed him, he was mamash, he says: Ah, the Tzemach Tzedek explains it that it's because of the father, whatever you give him an explanation. אחרי כך he takeh was so excited that I heard from somebody called me a few weeks later after he left from here, my wife's aunt, Mrs. Feldman, her husband was the mashgiach in Mir, called that she was by a brit, and Rabbi Yaakov Kamenetsky got up, and he spoke, and he quoted a Rambam, she didn't know what Rambam, and he said he never understood peshat in the Rambam until he came to Miami, and in Miami he went to the Lubavitcher Yeshiva, he said the Lubavitcher Yeshiva, and he mentioned my name, and he came and he spoke, and I showed him that Tzemach Tzedek and that opened his eyes. The חמש שנים תירוץ is what? Nothing. No, but for the father. For the father, yeah.