is nothing. When you macharim, when you machriv it, means it's it's completely annihilated. Annihilated, oh. That's better. Few means it's few. Obviously there is no children then. ואמר Rava, Rava said, לא חרבה ירושלים אלא בשביל שפסקו ממנה אנשי אמנה. Yerushalayim was destroyed because there are no more left of people who have emunah. People are not with emunah, people are honest. There were no more honest People weren't honest anymore. שנאמר, it says, שוטטו בחוצות ירושלים וראו נא ודעו, go round, roam around the cities, the the yards of Yerushalayim and look and see, אם יש, do you, עושה משפט מבקש אמונה? Is there anybody who does mishpat and is looking for honesty, is honest person? So he says that the reason why this Yerushalayim was destroyed because there are no more honest people. פריך הגמרא, איני? It's not true. והאמר רב קטינא, didn't Rav Katina say, אפילו בשעת כשלונה של ירושלים, even in the bad times of ירושלים, לא פסקו ממנה אנשי אמנה. Honest people were still there, they weren't finished with honest people. And he quotes a whole re'ayah. שנאמר, it says like this, it's a pasuk, a strange פסוק, כי

יתפוש, יתפוש איש באחיו בית אביו לאמר, a man would grab his brother of his father's house saying like this, שמלה לכה, קצין תהיה לנו. You have a garment, be our leader, our officer. So what does that mean? So he explains that it means like this. He told him, דברים שבני אדם מכסים בהם כשמלה ישנם תחת ידך. He would come over to a guy and say, you know, you must be a talmid chacham. Not only a talmid chacham, you even know the secrets of Torah. Things which people hide, which are hidden from people, you also know. So asking him, קצין תהיה לנו, so be our leader, be our officer. And they tell him even more, והמכשלה הזאת תחת ידך. Any machshol, any stumbling block, anything bad, you'll be in control, you'll be able to take care of it. That means also he talks about Torah. דברים שאין בני אדם עומדים עליהם אלא אם כן נכשלים בהם, certain things that a person does not know unless he first stumbled. We have a כלל, אין אדם עומד על דברי הלכה אלא אם כן נכשל בהם תחלה. A person doesn't really know halachah until he once made a mistake. You make a mistake and you're realizing the mistake, then you're really careful. So this goes again on Torah. So they tell the guy, you have things which are hidden, like a shem lah means you know the secrets of Torah. Also those halachot that people normally don't know unless they're נכשל, תחת ידך, you have it. So קצין תהיה לנו, so they would ask the guy, so be our officer, be our leader, be our our our rabbi. Telling him, yeah, we we we know that you know how to learn. He knows halachah because he he learned it from experience? No no no, doesn't mean he did, it's said things which people don't learn unless they have experience. What does the pasuk answer? What do they say? ישא ביום ההוא לאמר, so he will ישא to say, לא אהיה חובש. I will not be chovesh. What does that mean? אין נשיאה אלא לשון שבועה. The word ישא is a shevuah. וכן הוא אומר, like it says, לא תשא את שם ה׳, says don't mention Hashem's name in vain. What word does it use? תשא. So what did he swear? He swears, לא אהיה חובש. That's what he says. What is חובש? לא אהיה חובש means לא אהיה מחובשי עצמן בבית המדרש. I will not be amongst those that claim that they are in the בית המדרש. It means, I'm telling you the truth, he answered. I don't know how to learn. I didn't learn in yeshiva.

ובביתי אין לחם ואין שמלה, he says, in my house I don't have bread and I know of clothes, which means שאין בידי לא מקרא ולא משנה ולא תלמוד. I don't have not מקרא, not chumash, not Mishnah, not Talmud. So here we see that people were honest. They told a guy come and so he's honest, he's answering, no, you think I know how to learn, I don't. Said Gemara, that's a re'ayah he's honest? מאי, how do you know, דילמא שאני התם, there it's different. דאי אמר להו גמירנא, אמרו ליה אימא לן. Meaning, a guy can't say, yes, you're right, I know how to learn. So they tell him, nu, teach us! And he doesn't know anything, so not because he's honest, because he has no choice. He has to admit the truth. Said Gemara, no, הוה ליה למימר גמר ושכח. He doesn't have to be honest. He could have answered, yeah, yeah, sure, I went to yeshiva, I'm a talmid chacham, this, but I can't answer because I forgot. That's only normal. And since people didn't do that, it means that they were honest. So how did he say before that when it came to חורבן ירושלים, it was פסקו ממנה אנשי אמנה? So מאי לא אהיה חובש כלל? So before we said that they were still אנשי אמנה, there was no אנשי אמנה, here you see, when he said, I'm not חובש של בית המדרש, he didn't say, I was and I forgot. He told them the truth, they answered the truth, I takeh never was there. So we see there were honest people. How does he say there was no honest people? So the Gemara says, לא קשיא, there's no kashya, no setira. כאן בדברי תורה, כאן במשא ומתן. In learning Torah, takeh they were honest. A guy says, I heard you know how to learn, they were honest, no, I don't. Even though he could have lied and said, I used to know, I forgot. See, he could have made himself a ganze lamdan the guy, you know, no, that they were honest. When it came to business Yeah, they were not honest. What's, did he really learn? Could he have gotten this saying that \"I learned and I forgot\", maybe he's worse than someone who never learned? No, that's not worse. You learn and forgot, the guy get sick and forget. Farkert, the Gemara says you should always give kavod, even a person should give kavod even a תלמיד חכם ששכח תלמודו, if you forgot your learning. The Gemara says it's like a keli that had in it kedushah, and then it's so it's still... Farkert, a guy if a guy learned and forgot, not that the guy learned and and בדווקא made him forget, that's a issur to look to forget. He learned and he got forgot.

Rav Yosef forgot his learning, till Abaye slowly reminded himself of, huh? He get he get to a very sweet... What? Yeah, he went to live in in a fancy place with the with the ponds. Ah, Diomsit. Diomsit, אה... Yeah. Eruvin, Shabbos. Hm. And he came and he forgot, and he read instead of החודש הזה לכם, החרש היה לבם. It's ridiculous. How's that tell you to condemn the whole city just because you know one person gave an example of one... Not of one, this happened to many. Huh? Farkert, it happened to many. That answered the same way. No, yeah, many answered. That shows they were honest. They were honest in Torah, but not honest in business. It's just one person. Did that did they really learn the Torah then if they weren't honest in business? Yeah. In other words... They learned the Torah, the Torah didn't teach them, didn't learn them. Right, it's not applied. Yeah, but it says that someone once told the Frierdiker Rebbe that that and that gelernt a gantz Shas. So, the gelernt Shas, what Shas then gelernt? Yeah. Same thing here. They learned the whole Torah and it didn't didn't teach them anything. It's a קטרוג also, yeah. What? It's a קטרוג. If you learn, you know, you learn Shas and then you know and don't keep it. Yeah, if Shas doesn't teach you, it's... Well, you know... No, it's worse. It's poisonous. That's why I remember that everyone spoke about he said that these people are used to using the term as a title to somebody: צנא מלא ספרא. What? The Gemara has, צנא מלא ספרא, it means a basket full of ספרים. When you show the guy is a תלמיד חכם, he knows a lot, צנא מלא ספרא. So, the Rebbe said it's an it's an insult. Huh? He's not תלמיד חכם? No, that he's... No, צנא מלא ספרא means he is, but the problem is it's like a basket full of ספרים, but it doesn't mean... So, he has the the knowledge in his head. That's not a title to show that he became eppes a חשובע a איידעלער ייד, and he's more yirat shamayim. That's what it is, yirat shamayim, that's what counts. To learn, and you bring down the the Torah. It says, anybody who learns שלא על מנת לעשות... Poison. If you learn not to do, מוטב שנהפכה שלייתו על פניו, better he never would have been born. So, that's if a person learned not to do. Even if he learns what's not what not to forget, that's something else. That's a different... Well, that's is one thing. He learns it only to... לקנטר. ...confront people... לקנטר. לקנטר. This, or מגלה פנים בתורה שלא כהלכה, that's the worst. But even that says, גדולה תשובה... What's the לשון there? תשובה ומעשים... חכמה... What's the לשון? חכמה... ויראת... דא חכמה. That chachmah, if you don't have teshuvah u'ma'asim tovim... Okay, forget it, the... Okay.

תנו רבנן, the Rabbanan unlearned like this: ma'aseh, there's a story, שנפלה דליקה בחצירו של יוסף בן סימאי בשיחין, that there was a fire in the yard of Yosef ben Simai in the city of שיחין, and it was שבת. The city of? שיחין. שיחין, some בית שיחין. ובאו אנשי גסטרא של ציפורי, and the people from the government came from ציפורי, לכבותה, to extinguish it. Why did they care to extinguish the fire? מפני שאפוטרופוס של מלך היה, he was the guardian of the king, and he had like he held the treasure of the king, and they so that's why they wanted to help him. ולא הניחם מפני כבוד השבת, he didn't let them because of שבת. So, he said don't, I the house will be burned and we'll let it burn. ונעשה לו נס, because of that the Eibershter made a נס, וירדו גשמים, it rained to come and extinguish the fire. He was Jewish and it was a term for Jews? Yeah. For the king, yeah. לערב, that evening, שיגר לכל אחד ואחד שני סלעים, he sent everyone who wanted who was ready to extinguish the fire to work, he sent them some money. And ולאפרכוס, and the officer, the one in ahead of them, שבהם, ג׳, he sent them three. He's being... כששמעו חכמים בדבר, when chachamim heard this, אמרו, they said, לא היה צריך לכך, you didn't need to do this. You could have let them extinguish it, שהרי שנינו, it says in the משנה, נכרי שבא לכבות, if it's a fire on שבת, you can't extinguish, but if a goy comes and wants to extinguish, אין אומרים לו כבה ואל תכבה, don't tell him yeah or not, let him do what he wants, מפני שאין שביתתו עליהם. In other words, he's not you're not mechuyav in his aveirah. If it's a eved of yours, you're מחויב משביתת עבדו, but stam a goy, he could do it. Why did he run away, then? Is he doesn't care if a king wants Jewish... He wasn't Jewish. The goy. Oh, also the goyim doing it for their... for the goyishe... Goyishe king, yeah. It was a goyishe king and the goy had goyim. So, he said you could have let them, even though literally saving it's for you and the Rabbanan made a issur to have a goy do a melachah for you, but by a fire the Chachamim allowed it. Somebody says because he why does one other houses to to catch on, too? Who? Who, the מלך? Oh, this guy's not they're not only the נכרי... The נכרי is not only come to fight the fire for you, he's taking care of the other houses, the street can burn all over. And if there was only one fire? And if there's only one house in the in the neighborhood? No, you're allowed to. By a fire the Chachamim said כי אדם בהול על ממונו, ממילא חכמים allowed. You can't tell him to do it, but if he comes on his own you could do it. So this guy didn't have to do it. Now the she'eilah is why did he taka do it? Yosi ben Simai was not a poshuter guy. He knew the halachah probably, but he still was mehader. He didn't want people to think that you're allowed to tell a goy, so he didn't do it. The rain. And why did he, and he wanted people to know it's all lichvod Shabbos. Some mefarshim say this. Why did he send the money at the end? Cuz people shouldn't think, you know why he didn't let them extinguish, because it would cost him money, because they would ask money because they did a job for him. So he wanted to show it's only for Shabbos, so he sent them the money anyway. And he wanted to show, but the Chachamim said you didn't have to do it. So because he was mehader b'mitzvot. The re'ayah he was mehader, because if it wasn't a hidur, then why was a nes happened? A nes happened, the rain. See, so he did something right, but he didn't have to do it. So if it's stam nothing, the Eibershter wouldn't make a nes for nothing. Kiddush Hashem? Ha? Kiddush Hashem, so there is some Kiddush Hashem here, yeah.

אבא בר מרתא דהוא אבא בר מניומי, אבא בר מרתא who is also known as אבא בר מניומי, מניומה, הוה מסיק ביה דבי ריש גלותא זוזי. The wait, the ריש גלותא the who is it, like, yeah, they had a governor, the Yiddisher governor there. So his household, he owed them money. קא מצערו ליה. And he didn't have money to pay, so they they were מצער him. They they caught him in, they put him in jail there, they took, they held, they held him, held him hostage. הוה שדי רוקא. There was spit on the floor there. And it was שבת. אמר ליה ריש גלותא, so the ריש גלותא said to somebody: אייתי מאנא סחיף עילויה. Bring a כלי to cover it, because on שבת what are you gonna do with it? אמר להו, so he, אבא בר מרתא said to him: לא צריכתא. You don't have to do that. הכא אמר רב יהודה, רב יהודה says רוק, דורסו לפי תומו. If it's spit you could always, הגם in those days the floor was sand, and if you step on it and you rub it, what will happen is you might make it's it's משוה גומות, you're gonna straighten out the floor and it's spit, it's a איסור דאורייתא, but you're not מתכוין. So חכמים said in this case, because it's Then you're allowed to. No, but that's Yeah, yeah. Here also it doesn't He can דורס ממש איסור דאורייתא, here it's not איסור דאורייתא, he might No, no, if it's a sand floor and you're doing it, it could be there's a little hole there and by leveling it off leveling it off and that's a איסור of חורש, כיבוש, yeah, חרישה, איסור דאורייתא, but obviously it was not a not a פסיק רישא. Yeah, if you have a hole and you straighten it out, smoothing it out it's a איסור. So he said you don't have to do it, you can just put your foot over it. Oh, that's what חכמים were מקיל. The חכמים said you're allowed to. אמר להו, so that Rish Galuta when he heard this, he said: או, צורבא מרבנן הוא! This guy's a talmid chacham. שבקוה! Leave him, don't bother him, because they caught him, they didn't know he was a talmid chacham. So they they let him. Who was the Rish Galuta? The Rish Galuta. In the beginning they caught him, they didn't know he was a Not to be a, could a talmid chacham be a Rish Galuta? Oh, you're appointed No, I mean they they would have to be from the family from Yehuda. Famous kings. Yeah. He had a din. Rabbi asked Rav, Rabbi was the נשיא, and he asked Rav, in Eretz Yisrael, he asked Rav: We learn in Chumash that a נשיא, a מלך has to bring a special קרבן חטאת, he doesn't bring a regular one. You have a a a קרבן from a a קרבן from the כהן גדול and a קרבן אשר נשיא יחטא. So he asked him: What about me? Would I have to Am I If I would do it, would I be in that category? So he answered him, Rabbi asked Rav: What do you say? And Rav answered him: פריך צרתך בבבל. In Bavel you have somebody that's equal to you. The Reish Galuta is equivalent to you, וממילא when it says there that he brings אשר נשיא יחטא, so it's only a נשיא שאין על גביו אלא ה׳ אלוקיו. There's nobody the top of him, but here you have someone equal. So the whole shakla v'tarya did he have to Not on top, but the but but but he's equal. So it's a whole she'eilah, since he's equal does he have to bring or not? But you see the Reish Galuta in Bavel was was a power like the Nasi in Eretz Yisrael. Was a rasha? הא? Not always. No, the Reish Galuta, the Reish Galuta was a mishpacha... Not always, sometimes no, sometimes sometimes not that... What? The Reish Galuta, there were so many Reish Galutas, you can't say that to all. A lot of times you find the Gemara the things that the Gemara did. The Rambam paskened an interesting din: that you cannot, you cannot you could judge a Melech, yeah? Only the Melech from from Eretz Yisrael. The Melech, the Reish Galuta you can not judge. Why? Because they're a גברא אלים, because they're very this and you can't, they're like they're from the mafia and then you can't, they're just like a גברא אלים. Don't don't start up with them. But that's so, but that doesn't mean everyone was like that. So the Gemara writes,

אמר רבי יוחנן, רבי יוחנן said: גדולה הכנסת אורחים כהשכמת בית המדרש. To get אורחים is as great as going to yeshiva to learn. Huh? Early? No, hashkama doesn't always mean early. This is a klal. דקתני, because it says in the משנה, מפני האורחים מפני ביטול בית המדרש. It says there's certain things, if there's a lot of כלים, you're allowed to take out a lot of things to make space in the Beis Hamidrash, to make space in your house, even though it's a tircha. And the חכמים בכלל said anything that's an extra tircha you shouldn't do. But because of this, there, because of if you need it for אורחים and you need it for the Beis Hamidrash, the place, you're allowed to do it. So we see that he compares both אורחים and Beis Hamidrash. So not to destroy the learning, disturb the learning of Beit hamidrash is the same, and אורחים is the same thing. Zogt im Rav Dimi meNahardea: יתר מהשכמת בית המדרש, it's even more than the people who learn in Beit hamidrash. דקתני, because it says in the משנה, מפני האורחים והדר מפני ביטול בית המדרש. First it mentions that you're allowed to do it if you need a place for the אורחים, and then it says if you need for Beit hamidrash. A siman, what's first? That's what's first. Huh? No, talking about Shabbos. But from there we see that's the klal. Since on Shabbos we allow for both reasons equally something that normally you wouldn't allow, you know, siman that they're both equal. Ah, bichlal, it's equal, the zechut, the greatness, the mitzvah are equal, is is equal. אמר רב יהודה אמר רב: גדולה הכנסת אורחים מהקבלת פני השכינה. It's more than הקבלת פני השכינה. דכתיב, it says

Avraham said to the Eibershter, ויאמר ה', when the אורחים came, he said: ה', אם נא מצאתי חן בעיניך, אל נא תעבור, don't leave, because wait. Why do I, why wait? Because I have to go get my אורחים. So he left the Eibershter to go get אורחים. So we have the famous she'eilah, nu: How did Avraham Avinu know that? Mimeila we know it from Avraham, but how did Avraham know? Where did Avraham know this from, that הכנסת אורחים is that he left the Eibershter? So the Rebbe writes an interesting chap. He says like this: The Eibershter sent the sun, made this made the sun come out, and the Eibershter, because he didn't want him to take אורחים. Yeah. And the Eibershter came to him. So if if if the Eibershter, הקבלת פני השכינה is greater than אורחים, then why did the Eibershter stick the sun out? The Eibershter came to him, he wouldn't have taken the אורחים anyway, because the Eibershter is there! So he saw that even though the Eibershter came, nevertheless he had to do something to show him that to not have אורחים. A siman that the Eibershter's coming would not stop him. The Eibershter knew that it's not as good. Mimeila, from there he learned that. And we learned it from Avraham. Okay.