אמר ליה, they said to him, מפני מה כולם סדורים זו הפוכה, why are they all say that and this one is mixed up? אמר ליה: חותמו של הקדוש ברוך הוא אמת. The seal of Hashem is truth. וכהא דכתיב, this is the pshat with the pasuk where it says beginning of the pasuk I forgot, and the end of the pasuk, אך אין לי. בן ואך אין לי, ב\"ן ואך אין לי. Makes no sense, is it? That's what he said, you heard the Rebbe's father answered him like this: when he asked him, \"What's the name of the Eibershter?\" He answered him, \"In Kabbalah, we find four names: שם מ\"ה, ב\"ן, ע\"ב, and ס\"ג. 45, 52, 63, and 72. And it's all שם הויה. The way you write the שם הויה with the מילויים, מילוי means every letter has a filling, like a י'. י' is a י', but י'-ו'-ד' is when you write out the letter. And there are different ways to write the ה'. You can write ה'-ה', ה'-א', or ה'-י'. ה'-ה' also? Yeah, ה'-ה', ה'-א', and ה'-י'. And depending how you write it, and ו' also, you can write ו'-ו', ו'-א'-ו', and ו'-י'-ו'. Depending on the מילויים, you'll get different gematriot. One gematria will turn out to 45, one to 52, one to 6 63, one to 72. So what he answered him was Rachmana liba ba'i the ראשי תיבות is רל\"ב. Rachmana is two 200 and 32. So if you add up 45, 52, 63, and 72, you come up to 232. So that's the pshat when he asked him, \"What's the name of Hashem?\" So he answered him, \"Rachmana רל\"ב, Rachmana liba ba'i,\" he said, \"don't talk so much.\" So he asked him, \"Very good, but how come out of all four, all of them are straight, one is mixed up? מ\"ה, we use the מ' before the ה'. ס\"ג, we always write סמ\"ך-גימ\"ל, ס' before the ג'. ע\"ב is before. ב\"ן, we write ב'-ן'. Why don't you say נ\"ב? Why does it say in Kabbalah always ב\"ן?\" So he

answered him, \"Because חותמו של הקדוש ברוך הוא אמת. The seal of Hashem is emet. Why emet? Because emet is is nine, the gematria is nine in מספר קטן: 1 and 40 is 4 and ת' is 400, 1, 4, which is again 4 in מספר קטן, so 1, 4, and 4 is 9. Why is there a מעלה in the number nine? Because nine, whichever way you go, will always be nine. 9 * 3 = 27, 2 + 7 = 9. 9 * 4 = 36, 3 + 6 = 9. Nine, whichever way you go, 9 * 7 is any number is nine. And nine, that shows on the emet and the Eibershter is emet. So, מ\"ה is 45, is nine. ס\"ג is 6 63, 6 + 3 = 9. ע\"ב, 72, 7 + 2 = 9. But if you're going to say ב'-ן', 2 and 50, 2 and 5 is 7. So what do we do? It says in sefarim that the whole gematria goes up to ת', ת' is 400. And normally if you want to write 500, so we are used to write ת\"ק. 600 is ת\"ר, but it's not really so. The end letters continues. לאנגע כ' - the לאנגע כ' is 500. שלאָס מ' is 600, and לאנגע נ' is 700. So if you write ב'-ן', the ן' really is 700, so it's 7. So ב' and ן' turns into nine also. That's the answer he said. When he asked him, \"Why is this all mixed up one all straight, one mixed up?\" So that's the חותמת... so he said because it won't be the word emet. And then he quoted a pasuk, I don't remember the beginning of the pasuk, something in the pasuk and then it says בן ואך אין לי. The pasuk says, I forgot this... but the end of the pasuk is אך, oh, בן, what about ב\"ן, שם ב\"ן, how come it's ב\"ן? The answer is because אך אין לי, א'-כ', because it's not, it doesn't have the nine, that's why we go ב\"ן. I forgot the beginning... So here it says נ\"ב. What's the peshat nine is always nine? ע' is 70. No, nine is always nine. Yeah. 9 * 2 is is how much? 18. 1 and 8 is nine. 9 * 7 = 63, it's nine. 9 * 10 = 90. Nine. Yeah. So if you have the נ' at the end of the word, 702. Oh no, we talk מספר קטן, everything is מספר קטן. Even Even מ\"ה is also 40 45, but four, the מספר קטן is four and five. The מספר קטן of לאנגע נ' is 700, so it's it's 700, so the מספר קטן is seven. So if it's so if you have נ\"ב, then it's a regular נ', then it's five, 50, five. Anyway. 232 is 231 שם המפורש, the 231 paths in Sefer Yetzirah. Yeah, that's true, yeah. And that's up to שם הויה. Okay. אמר רבי יעקב אמר רבי יוחנן, and Rabbi Yaakov said in the name of רבי יוחנן, כולם חזרו, he says everything went back. All of the הנהגות בהמות and all this, all the kinds, I I guess not the same בהמה when they came back, but they're the that species. How how did they go into גלות? I mean, they walked with the feet. Yeah, I mean, what propelled them? They saw everyone going, so they went, too. I think so. I mean the Eibershter made them, yeah. And they all came back except קולייס האיספנין, a certain type of fish that didn't come back. Spanish mackerel. What is it? Spanish mackerel. Zol zayn azoy gezunt. Okay. They didn't come back? Yeah. Where did the fish go? They went to the waters, they went to different countries. Through the rivers? Yeah, and he said, why didn't they come back? So רבה רבה said, or רב, הני מדרי דבבל מהדרי מיא לעין עיטם, that there are these rivers, these these places in בבל that the water comes from בבל and it goes all the way to עין עיטם. עין עיטם is in ירושלים. That's actually where they got the water for the כהן גדול to טובל on Yom Kippur, it says, so it came there. So and through these rivers, that's how they all the fish swam back. והאי, but this fish, כיוון דשריא שדריה, the the spine of this fish is very soft, לא מצי סליק. I guess you have to go up, you can't go up. So mimela they didn't come back. Okay, but the point of this is that the answer that he answered the first question, why are the עופות in בבל fat? And they go, why is that? Because what, they didn't have enough to eat? All the all the animals and fish left. No, because you said, because they went to גלות. ומפני מה ימים טובים שבבבל שמחים? The

other question he asks, why are the ימים טובים in Bavel so happy? So he said, מפני שלא היו באותה קללה, because they were not included in the klalah. The Eibershter, the navi, so that the Eibershter to the navi gave a kasiv it says, והשבתי כל משושה חגה חדשה ושבתה וכל מועדה. Hashem said because of the Yidden misbehaving, I'm going to destroy their happiness, their their Yamim Tovim, their chadashim, their Shabbos, all the mo'adim. The reason that happens is because kasiv because it says the Eibershter said, חדשיכם ומועדיכם שנאה נפשי. I hate your Rosh Chodesh, I hate your Yamim Tovim. The Yamim Tovim that you celebrate, you're not doing it in the right way. Instead of celebrating and becoming more ruchniyusdick, you celebrate it with holelus and leitzanus and go go to the bars. היו עלי לטורח. It's a bother for me, the Eibershter says. And he explains מאי היו עלי לטורח, what it means it's a bother? אמר ר' אלעזר אמר הקב\"ה, השם said, לא דיין לישראל שחוטאין לפני, not enough that Yidden are sinning for me, אלא שמטריחין אותי לידע איזו גזירה קשה אביא עליהם. They make me bothered to find out what how kind of decree should I do on them. They put me in a in a predicament that I should find decrees for them, and they're bothering me. But the bottom line is that since in Eretz Yisrael the Yidden misbehaved, so the Eibershter cursed them. But in Bavel, that the people in Bavel didn't didn't fall into this category, so they weren't cursed. So their Yamim Tovim are happy. And he continues to show, what's the pshat that the Eibershter destroyed their Yamim Tovim? אמר ר' יצחק, ר' Yitzchak said, אין לך כל רגל ורגל, there's not one יום טוב in ארץ ישראל שלא באתה בולשת לציפורי. Tzipori was a city in Eretz Yisrael that there was not one יום one יום טוב that the police didn't come to do something. Every Yom Tov, the police came, the the government came and makes like problems. ואמר רבי חנינא, רבי חנינא said, אין כל רגל ורגל שלא בא לטבריא אגמון וקומטון ובעל זמורה. There's not one Yom Tov in Tverya didn't come the the governor and the how is it the the police, the the the soldiers, that they didn't come to destroy the Yom Tov. Every Yom Tov they had tzarot. Because of this Because of the curse? Because of this curse, yeah. And the

next question he asked: ומפני מה תלמידי חכמים שבבבל מצויינין? Why are the talmidei chachamim in Bavel dressed so nicely? So, he says, like this, this is the reason. Not because they're not bnei Torah, you said before, and they don't have their own respect, he says, לפי שאינן בני מקומן, because the talmidei chachamim in Bavel really that's not where they are, they came from Eretz Yisrael, the talmidei chachamim. דאמרי אינשי, people say, במתא שמי, in your own town, your name is the best respect you get. People know you, so you know, oh, this guy, oh, you get respect. בלא מתא, but not in your city, כסותי, then you have to get kavod through your clothes. People don't really know who you are, you have to kind of work up to a reputation. And that's why the talmidei chachamim in Bavel, that's not their place. That's why over there they have to get dressed nicely in order to get But they're still bnei Torah. And the Gemara actually brings a re'ayah in the next piece that they're bnei Torah, because it says a פסוק, הבאים ישרש יעקב יציץ ופרח ישראל. The people are coming will get ru- rooted in there in בבל, and יציץ ופרח means they'll grow, ישראל. So, what does that mean? So,

אמר רב יוסף, אלו תלמידי חכמים שבבבל הם כהוגן שעושין ציצין ופרחים לתורה, that they made like flowers and and growth for Torah. Means they learned a lot and they added. And the truth is, where do we get Talmud Bavli? It's all from Bavel. So, mimela, and this fits to what he said now, not like the answer they gave before because they're not bnei Torah. They are bnei Torah. Okay, I think we'll stop here, so yashar koach. Bavel here means Miami also. I mean, it means chutz la'aretz, so, so according to this shita, there are talmidei chachamim in Miami, huh?