We're holding here in the middle of סימן כ\"ב. Holding on כ\"ב, but it's the middle, closer to the end, closer to סימן כ\"ג. And what we were learning till now was the importance of learning with your mouth, not just with your mind to understand, but to say the words with your mouth, to say it out. Starting all with Beruriah who kicked a talmid who was learning quietly, she said to him, \"You're not going to remember your Torah.\" And we had different pesukim before brought with pesukim indicate that if you learn with your mouth, then it'll stay with you. And here we're holding now, רבי יצחק אמר מהכא, רבי יצחק says we know it from this pasuk. The pasuk says: כי קרוב אליך הדבר מאד בפיך ובלבבך לעשותו. Who's the Lubavitcher doesn't know this pasuk? דער שער בלאט פון Tanya it says that the whole Tanya is based on this פסוק, כי קרוב אליך הדבר מאד, the דבר, the thing, is close to you, בפיך in your mouth, ובלבבך in your heart, לעשותו to do. So the way the Gemara דרש'נס it, אימתי קרוב אליך הדבר מאד? בזמן שבפיך ובלבבך לעשותו, that it's in your mouth and in your heart to do, which means that if it's in your mouth and you say it, then it's close to you. Which means it sticks to you, but if not, it doesn't stick. רבא אמר מהכא, רבא

says from a different pasuk. The pasuk in Tehillim says it, says like this: תאות לבו נתתה לו, the desire of his heart you gave him, וארשת שפתיו בל מנעת סלה, and the movement, the saying of his lips you didn't stop forever. So he taytsh'es like this, the first part of the pasuk says that the ta'avah of your heart to get. The second one speaks about this movement of your lips. So he taytsh'es, אימתי תאות לבו נתתה לו? When does the Oybershter give the ta'avah shebalev? That means that in this case it means that if you want something in your heart, the Oybershter gives it to you already. You don't have to go בשעה שארשת שפתיו בל מנעת סלה, if with your lips you say the Torah, then you're zocheh to this thing that the Oybershter gives you your heart. Ah? But davenen, it's for Torah, but of course it's more of tefillah. רבא רמי, רבא asked a stirah between two pesukim: כתיב, one pasuk says, תאות לבו נתתה לו, the Oibershter says I'm going to give him the taavah of his heart, that means all you have to do is want for it, you don't even have to ask for it. If in your heart you want it, the Oibershter says I'll give you. וכתיב, but the other end of the pasuk says, וארשת שפתיו בל מנעת סלה, that if you bring it out with your lips, I won't hold it back. So obviously, just by wanting it in your heart is not enough, you have to bring it out in your lips. The

Gemara answers: זכה, תאות לבו נתתה לו, if you're zocheh and you're in a high madreigah and you're in a zechut, then the Oibershter gives it to you just by you wanting it. לא זכה, if you're not זוכה, ארשת שפתיו בל מנעת סלה, you have to say it with your lips. This is an answer the Gemara gives many times. Yeah, that's the Oibershter, for sure. You get it? But this inyan of זכה לא זכה, we find as an answer to many kushyos in Gemara. Gemara asks a kushya: בעתה אחישנה, משיח will come, it says בעתה in its time, אחישנה is fast, which one will it be? זכה לא זכה. Then the Gemara asks another kushya: one pasuk says that Mashiach will be עני ורוכב על החמור, he'll come like a poor man riding a donkey, the other one says he'll come וארו עם ענני שמיא, he'll come with the clouds flying. The Gemara answers: זכה is like this, לא זכה is like this. Huh? Yeah, yeah, yeah, yeah. עזר כנגדו! A wife is עזר כנגדו. So the Gemara asks: is it עזר, or is it כנגדו? זכה, עזר. כנגדו means she'll be helping against him, so it's helping or against him? The Gemara answers: if he's zocheh, she will be helping him. If he's not זוכה, כנגדו, she will be against. There is another pshat that kenegdo is an ezer, meaning that if she's against you it helps you. It brings you up, it matches... She helps you go to Gan Eden, that's what we learned... כפרת עוונות. Kaparah, yeah, you don't need Gehinom in this world anymore. Sometimes you need a wife to challenge the reasons why you should not do what you want to do. No, that's the famous pshat when the Gemara says: איזוהי אשה כשירה? עושה רצון בעלה. Who's a proper woman who does the will of her husband? So חסידות טייטש'es, not she does, she makes. She could make him to have the right will. A אשה כשירה will make that it's רצון בעלה. She will tell him what's right and what's wrong, and she has this ability to see things more clear than the husband. So, in a lot of these things we find... אבער מכל מקום שטייט עזר כנגדו. איז וואס וועט... א בחור איז געווען ביי א כלה מגיד, so they asked him... ער האט אים געפרעגט וואס מיינט עזר כנגדו? איז דער פשט איז, I know I I must be kenegdo. ענטפערט ער: zachah! ענטפערט ער, I'll be kenegdo. Kenegdo, but he don't get the pshat. Ezer kenegdo, she's going to help you. Oh, okay. Okay. Also, it says in one place, it's a machloket, actually it seems like a machloket, if the

בית המקדש השלישי is it built בידי שמים, it will come down from שמים, or it'll be built בידי אדם, by people. So one of the answers the Rebbe gives is also, זכו ולא זכו, if you're זוכה, it'll be מן השמים, and if לא זוכה, it'll come בידי אדם. זאגט די גמרא: תנא דבי רבי אליעזר בן יעקב, we learn in the yeshivah of רבי אליעזר בן יעקב, כל מקום שנאמר נצח, סלה, ועד, wherever it says one of these three words, אין לו הפסק עולמים, it's not going to stop forever, it's going to continue forever. Where do we know it? נצח? Because דכתיב, it says, כי לא לעולם אריב, I won't argue forever, ולא לנצח אקצוף, and not forever will I be angry. So we see the first part of the פסוק uses the word לעולם, and the second one לנצח. So we know it goes the same thing. So לנצח means לעולם. סלה, where do we know that the word סלה goes forever? דכתיב, it says, כאשר שמענו כן ראינו, like we heard and we saw, בעיר ה' צבאות, in the city of ה' צבאות, בעיר אלקינו, אלקים יכוננה עד עולם סלה. The Aibershter is going to What does that mean, יכוננה? Huh? Establish it, forever, סלה. So we see עולם and סלה go together. ועד, where do we see that? דכתיב, it says, ה' ימלוך לעולם ועד. Here again it says the word לעולם together with ועד. So these three So a lot of times you want to say something really, really forever, what do you say? נצח, סלה, ועד. It includes all three לשונות, because you have all three, it means like completely. And עולם also? Huh? Doesn't עולם mean the same thing? Yeah. So why is it only the list of three, it doesn't say עולם? Where? Anything that's Why is No, whenever we use a word, 'cause here the whole ראיה for these three is from the word לעולם. לעולם we know it means forever. We don't know that נצח, סלה, ועד. So since these פסוקים has נצח or סלה or ועד together with לעולם, so you know it's forever. What's forever? What's forever? Torah u'mitzvot. Yeah, only yeah. Anything, anything The Rambam has a כלל: כל הוה נפסד. Anything that's only temporary, that was made, will have to eventually stop. There is no such thing as to be forever. In other words, בעצם, any נברא has to at one point stop. Since it had a beginning, it has to have an end. But sometimes it could take a year, it could take 10 years, it could take a million years. So why did he have such respect for Aristotle said not that way? He held Aristotle to be such a genius, the Rambam? He had before, but not not not Aristotle Aristotle thought the עולם is קדמון. Yeah. But he changed his mind later. Aristotle changed his mind? Yeah. Who said

Aristotle changed his mind? He wrote a letter to Rav Shimon ben Shetach. There's a printed letter that he wrote to Shimon ben Shetach, writing clearly. The letter is printed in Seder HaDorot, I think, Shem HaGedolim. Oh, yeah? Yeah, you should see it. A very geshmacke letter. And he writes to him that in his old age he realized he made a mistake, and he believes in the בורא עולם, and the world is not a קדמון, the world was created. And he says, \"I wish I could change it, but it's too late now. My books spread out throughout the world and I cannot take it back.\" And he felt bad why he can't take it back, but he says clearly, \"I I realized my mistake.\" He realized, yeah, he's like He was such a mind that eventually he came to recognize the truth. So he wrote this letter. So by that time, so the Rambam, so why didn't the Rambam say that about him? Why why why wasn't the Rambam The Rambam said that told people that Aristotle changed his mind? I don't know. I never I don't know. What's מה נוגע? What did the Rambam bring that I never heard about this. Oh, you didn't hear? Okay. A lot of things you didn't hear, a lot of things I didn't hear, but a lot of things we all didn't hear, so what? So this I'm devastated! He he he live and learn. He lavished praise on him. Yeah, because he was very wise. And that's why the HaGaon criticized the Rambam, he says, הפילוסופיא הארורה, he told so he went, he accepted that that that that philosopher. That's That's one of the טענות חסידים had against the HaGaon for writing that. Against against taking the Rambam? Yeah. In other words, how could you write a thing that the Rambam writes in Sefer HaYad, which is ספר הלכות, and write that that's אפיקורסות? He writes he writes that the Rambam wrote this כישוף, that's where it is. The Rambam, what what does the Gra write this? הלכות עבודה זרה, where it talks about כישוף. And the Rambam writes there is no such thing as שדים, and the Rambam writes this כישוף is false, it doesn't have no ממש, it's not true, and everyone has a קשיא on the Rambam, how can he say there's no שדים? The hundred hundreds of places in Gemara, hundreds where it talks about שדים. So he the so the Gra writes, You don't believe in it. that that that, no, he says that he was נמשך אחר הפילוסופיא, and I look in the new print, the word הארורה they took out, the printers took out because it's too sharp. But the way I saw an old print of the Shulchan Aruch, where it says נמשך אחר הפילוסופיא הארורה, the cursed philosopher, the Rambam. and that's why he writes like that. He cursed the Rambam? No, cursed philosophy, not cursed the, but that's why he was influenced by נמשך after this philosophy of of, and that's why he פסק the דינים the way he did. In other words, what the Gra is saying here, and Chasidim had this side, that no, how could you say an halacha in Rambam, how could you make a חילוק? You have הלכות שבת and הלכות חמץ ומצה, או, תורה מסיני, and a different halacha, and there it's עבודה זרה, or אפיקורסות? How could you say But you yourself hold the same, that the Rambam was wrong with that? I don't say he was wrong, but I say we probably didn't understand what he meant. Oh, we didn't understand what he meant. Right, exactly! But he said there's no such thing as שדים. Yeah, yeah, the Rambam is not wrong! It's not your place. You cannot say the Rambam was wrong, anyone who says the Rambam was wrong, I don't want to use the words, because you're just The Rambam wrote a sefer, people should understand it. He said there's no שדים, he meant there's no שדים, simple as that. He didn't mean they're not fully grown or something like other people the Yad Hachazakah is supposed to be for pashut people to understand it. He didn't write it on a דרך משל, a metaphor, that he means That's one thing. That's, but what That's from don't believe in them, there's no שדים if you don't That's the one side. That's the one side. But? That's one side. Now look at the other side. What's the other side? Anybody who says that the word of the Rambam in his sefer, in Sefer HaYad is is שקר, the דעת is אפיקורסות. So then why don't you cross out the the No, don't cross out, you just don't know. What what about the Why did the use his own הלכה ש The Raavad could The Raavad could use what he wants. The Raavad is as great as the Rambam. The Raavad could write, it's contemporary. The Raavad could write whatever he wants. Most people don't hold the Raavad is as great as the Rambam. Okay, I don't know, I'm not going to measure the Raavad, but the but the Raavad is the Raavad. We're not talking about the Raavad, we're talking about me and you. Anybody, just like anybody who says a word of the Gemara is wrong, a word of the Gemara is, in any form or shape, So the Raavad said, he all makes makes a mistake. I don't know the the Raavad said, you know what the what Rabbeinu Tam writes on Rashi? On his grand On his grandfather, he writes in Chullin, on something on that that Rabbeinu Tam, in Tosafos, that's something that that Rashi said is כשר, a מחלוקת, and he says it's טרף, and he writes this לשון: כל אה anybody who says that this is כשר, מאכיל טרפות לישראל. On on Rashi, on his grandfather. In the final פסק, and the Raavad, and Rabbeinu Tam says that Rashi's tefillin is פסול, and if you put on Rashi's tefillin, you're not מקיים מצות תפילין. It's Rabbeinu Tam. I thought that Rashi's tefillin is פסול, anybody who puts, according to Rabbeinu Tam, anyone who puts on Rashi's tefillin not his, pashut, not מקיים מצות תפילין. And Rashi holds that everyone who puts on Rabbeinu Tam's tefillin is פסול. And what? So, we're going to get So, what did we say? אלו ואלו דברי אלקים חיים! Put them both on, if you don't put them both on, but they're אלו ואלו דברי אלקים חיים, they're both true. Same thing with the Rambam! Any word that the Rambam says is holy! It's not that holy, it's כנסת, the Aibershter! And to say that the Rambam made a mistake, so I I If the Rambam made a mistake, I don't trust anything the Rambam writes! If the Rambam could be followed by אפיקורסות and write things in the Yad Hachazakah, ספר הלכה is אפיקורסות, I don't trust a word in הלכות שבת, I don't trust a word in anything. It doesn't make, it doesn't make sense! He didn't say it's אפיקורסות, he's saying The פילוסופיא הארורה is apikorsus! That's why he wrote that there is no such thing as shedim. Right, so the Rambam is writing apikorsus! If people who believe there is no such thing as shedim So the Rambam is writing philosophy which is against the Torah, right? So the Rambam is writing philosophy which is false philosophy, in the Yad Hachazakah, in ספר הלכות, yeah? So why can't you send the Gemara in the same, you can't have the Gemara in the same things. And there are some people, modern Orthodox claim that, that whatever the Gemara says which is נוגע to facts of גשמיות, they made mistakes. So, Reuven, you know how to make mistakes? There is a letter from the Rebbe's father, it's a geshm ake letter to read, everyone should read it. You can't understand the letter, it's full Kabbalah and everything, but this is one letter that I understood. And he writes like this, every word of the Gemara is holy, every word the Eibershter says, and then he says, even though it says בית שמאי במקום בית הלל אינה משנה, בית שמאי in Beit Hillel is nothing, הגוף היא תורה! And then he says even more, the Gemara says punked about Rav Ashi, I don't know why it's punked Rav Ashi, that Rav Ashi had certain opinion: דברי רב אשי בדותא היא, or בדותא היא, that the words of It's mentioned a few places in Shas, two גרסאות. Or בדותא היא means it's outside, it's nothing, or בדותא היא שחוק. So, the Gemara said that halacha is not like Rav Ashi in certain דינים, not only that, what he says is נרד שקייט. So, know what he writes? to the Rebbe, it's supposed to be that not only what he said is Torah in the Eibershter, the word that what he said is בדותא is also the Eibershter! Every word of the Gemara is the Eibershter! Every word of the Gemara is חכמתו של הקדוש ברוך הוא. Every word of the Rambam is חכמתו של הקדוש ברוך הוא. Anybody says that a word of the Rambam is is is is false you can say something argued, the Raavad argues, but אלו ואלו דברי אלקים חיים, בית שמאי and בית הלל also argued, and some people called each other, you know, you're you're what you're, like the like you hear the row to Rashi: You're מאכיל טרפות לישראל, and you don't know what you're talking about, the Raavad writes on on the Rambam: פשוט words, you don't know what you're talking about, you're right. This is you But that's the Raavad and the Rambam, it's all דברי אלקים חיים. To say, so as we are saying, this is one of the ta'anot that they had, I had this discussion with the Yaakov Kaminetsky in this inyan, I, once here, and because he told me the Rambam at the beginning of Hilchot Yesodei HaTorah, yes, he told me, well he didn't tell me like this, we're talking stam azoi, the Rambam in Hilchot Yesodei HaTorah writes that the the chomer of the levanah of the the is a different it's not made from the ד׳ יסודות. So this we know is אש, מים, רוח, עפר, is it? This is a different. So he said when they stepped on the moon the first time, he says, I was interested to see and you could see it on television. So I went to my neighbor, cuz he told me he went to my neighbor in Monsey to watch it on television how they stepped go on the moon. Sitting there watching and the way that it came out that the moon is the same chomer as as we have. He says, it bothered me. He said the Rambam says not, how could how could there be such things? He says for a few days bin ich nisht geven kein mentsh. And then he told me by the way, he says, I think the fact that I was so nervous and nisht kein mentsh for a few days was a punishment why I watched television. This he told me this word. Huh? No, no, he said, it bothered him. But then he said, after a few days, I chapt zich the answer to the kashya. Like it's an answer what's an answer. So, first expression he says to me, I realize that this is not Rambam. So I asked him, I said, what do you mean that sometimes you know, like in Rashi we find תלמיד טועה, someone else wrote it and it got arayngemischt in the Rambam? So, that could be a sevara that he feels the Rambam didn't write it. So I says, is that what you mean? He says, no, no, no, no, the Rambam wrote it, but it's not Torah. It's philosophy, and it's takeh wrong. When he said that to me, I jumped. And there I was by myself with him, no one was there, cuz if somebody else there they wouldn't let me Cuz I started arguing with him. I mean, with דרך ארץ, I mean I didn't speak with דרך ארץ, I said to him, what do you mean it's not תורה, רבי? Where Where isn't the Rambam Torah? No, this is not Torah. And he quoted me the Gra, so I said, I know the Gra. So you know what? By me the Gra is holy enough that I could say I don't understand what the Gra says. To accept the words of the גר״א כפשוטו to me makes no sense. So Halvai, I'm not saying the Gra is wrong. I don't know what he meant, but to say that this this to me, I said, I I I don't understand this. And he started arguing with me and said, no. So I said to him, I don't understand. Halachot Yesodei HaTorah is נישט קיין תורה? That's what it the yesod This is Halachot Yesodei HaTorah is נישט קיין תורה? I I wish I would have had tape, I'd be able to to figure out exactly what he meant, but it took a half an hour that and he argued back. At the end, I think he softened up his position somehow, even though someone told me later that he said it once by a Knessia HaGedolah in Eretz Yisrael, and the olam was very shocked to hear that. But then so I said if it's written the right so I quoted him what it says at the end of Hilchot Kiddush HaChodesh. I said, tell me a pshat there. The Rambam writes Kiddush Kiddush HaChodesh is all the פרקים talks about astronomy, pure astronomy, most of it is pure astronomy, I don't I have nowhere else I saw worse things there, but it's all astronomy. And the Rambam writes there that it a lot of it is written in the books of the the the גויישע astronomers. Then at the end the Rambam writes, why am I writing it here in my sefer? Why? Shouldn't I if there it's written in the books of astronomy, go כדי, he says, people when they want to know this shouldn't have to go to other books, they should learn it from Torah. In other words, when it's written in the Rambam it's Torah. The Rambam himself says it's Torah. The same thing if you read it in an astronomy book, you read it in the

Rambam, this is kedushah. If you read it in an astronomy book, it's חכמות חיצוניות, it's פשוט חכמות חיצוניות which the Alter Rebbe says is מטמא חב״ד שבנפש. Read the same thing in the Rambam, you're learning חכמתו של הקדוש ברוך הוא, every word of the Eibershter. And now you're going to tell me Huh? Even though the same thing. But then in the Rambam it's it's Rambam. The Rambam is holy. You're learning a Gemara, imagine you're learning a Gemara עצה טובה, and an עצה טובה you're learning in Gemara, it's a good a good עצה which which it tells helpful in different books also. If you read it in a book, you're wasting your time and it's bitul Torah and it's דברים בטלים. And if you read it in the Gemara, the same thing, you're learning, you're connecting with the Eibershter. And the best raaya is, I asked somebody once, I was arguing with someone once, that when you read that line in Gemara which says these things which is science or medicine, do you have to make a Birkat HaTorah before you learn that piece? You can't learn Torah without Birkat HaTorah, and are you telling me you could learn this piece without Birkat HaTorah? Someone said you can't. So no, so since it's Torah, and what do you mean? What's the השם ישמרנו לעסוק או לא לעסוק בדברי תורה? על דברי תורה and you're learning something which is apikorsut or something which is shtutot? Cuz they say, they want to taanah whatever the Gemara says is science and now we found out that it's not like that, the Gemara made a mistake. Why? Because the chachamim were takeh great smart people, scientists, but they knew science to the best level of that time, but now science knows more, so they made a mistake. So I

say, if you made a mistake, if Rabbeinu HaKadosh and Rav Ashi made a mistake and Abaye veRava made a mistake, I don't trust them anymore. I I don't trust my Yiddishkeit without that also. They made a mistake there, too. I mean, how to trust them? I don't, I don't trust Abaye veRava with... It's, it's, it's... And the Gemara say, Simpson, Simpson kick picture, what you'll be saying is wrong, what you'll be saying is wrong, you know? Then they don't understand. That's something else, no. That's if it's a pshat, we're not talking, we're talking pshatim. Okay, so we don't understand. Then there's a שכל אנושי. The modern people, aber die yeshivishe welt should take Torah as שכל אנושי? Seichel, and the rest is Elokut. It's חכמתו של הקדוש ברוך הוא, and the Rambam says, oh the Rambam made a mistake also. The Rambam says חכמתו של הקדוש ברוך הוא, הוא וחכמתו אחד. So the Torah is Eibershter. So when you learn that, in this, someone would say we learn a story in the Gemara in Ein Yaakov, which to some people at some time looks like בבא מעשיות. They read, it sounds like בבא מעשיות, it's מעשיות אזעלכע, חסידות. It's Eibershter! Every word is Eibershter's seder! Machloket. Why can't there be a machloket? Machloket of what? Machloket of what? Why can't there... Oh, that could be! The

Rambam holds that... שדים... The Rambam holds that they're really... He says there's no שדים, but he really means there is שדים, this I didn't hear from him. You can't say he's wrong! That word on the Rambam is wrong, you cannot say! Oh, we don't pasken like him. That's something else! A lot of things we don't pasken like the Rambam. Shulchan Aruch, so many things we don't pasken like the Rambam? So many things! Oh, that's no question we don't pasken. Why do we don't pasken like the Rambam? But the Rambam is not wrong. The Rambam is... If the Gemara says farkert, try to find a teirutz. And if I don't have a teirutz, is it weiter good? So I have to have a teirutz, how the Rambam learns peshat in the Gemara. Because otherwise, every time when you learn the Kesef Mishneh on the Rambam and every other... Every Rambam has a kashya. Das steht nicht in der Gemara, this in yeshiva we have shiur today, you should see the Rambam, he took over the Gemara. So, you know what? I have an easy teirutz! He made a mistake! He made a mistake! The Gemara works farkert, and he forgot, and he forgot the Gemara! Or maybe the Gemara made a mistake? Or maybe the Gemara made a mistake, yeah. I mean, what kind of kashya? Nobody ever said he forgot the Gemara. I mean, you can't... In other words, if you can say he made a mistake, it's we might as well open the other... throw up. There's no middle ground here, it's either this or this, you know? I don't say, I don't want to use this, that's not a nice expression, but a bissele more better, you know, it's... Yeah. Well. So the Rambam says, oh yeah, and the Raavad does not even argue.

According to this, a physical system would need a physical universe. If this universe is eternal, physical universe, how does that go on? I mean, we we say that... The Rebbe's letter that everything is physical. The Rebbe had a... Physical is מוגבל. Yeah, מוגבל. And then we say the physical universe is eternal. Yeah, because the Aibershter can make it then. So it's... The Aibershter can make it, not מצד עצמו. Anything that created, so that's something that far off can be forever, it has to stop. אלא מאי? The אייבערשטער, כול יכול, can do anything he wants. Same thing, it says there is... it says there's... huh? It's מוגבל בעצם, but why does it have to be מוגבל? What so it says there's עולמות, גשמי and בלי גבול. But we know that cannot be. A מוגבל'דיקע thing cannot be בלי גבול. But the אייבערשטער רוצה, the Aibershter can make anything he wants. Is there a difference from a ראשון to an אחרון? Yes, depends also which אחרונים. No. There's first אחרונים, there's later אחרונים. The Alter Rebbe said it's it's holy, it's holy. Yes, it's holy. But that's not, that's not because it's it's not because it's אחרונים, it's because... huh? באזונדערע. Do you have all all the parts... No. I've been applying it the rest of the places? No. If for for me or for you the Rebbe... No, we're talking now. There are, there are זייער פיינע... Farkert, the Satmar would not hold that way, I think he does. He has to hold that way. I'm saying, but there are certain certain people or certain things which is the Klal Yisrael goes under a חלק of Torah. That's not, that's clear. No one is going to argue. In the

time of the Rambam, there was an argument. They burned the Rambam's sefarim! They burned the Rambam's sefarim! But, huh? Rabbeinu Yonah, yeah. Rabbeinu... And someone will say on the Rabbeinu Yonah that he is wrong is also is is is against is אפיקורסות. Okay, he changed his mind, yeah, yeah, yeah, yeah, he later חרטה. Huh? Put a stone... yeah, yeah. We're talking that's contemporary, at that time. But I'm saying we're looking back at the Rishonim... ראשונים כמלאכים! We're talking about the Rishonim, the Rishonim like the Rambam and Rashi! These, to us, these are not even people! Rashi is not a person. He was a person. Rashi is a concept! Rashi is a מדרגה! Rambam is a human being, but in our eyes, the Rambam is... Rambam, it's it's it's Torah, it's not even... Like someone said, you know, the Rambam was a person. Someone once walked into the toilet with the Rambam. Said, \"How could you walk in?\" Said, \"The Rambam himself walked into the toilet!\" The Rambam is, you know, the human being, yeah, he walked into the toilet. The Rambam is to us is is Eibershter, it's... I

don't understand the nature when nature changes and his medical advice. That's a megillah! Just want to ask a question, does that mean today what he said is wrong or doesn't apply, or... No, no, but that's that's something else. Must be though on medical advice, and that is פירוש. Thanks for the time. I was I was mevatel your shiur today and... Okay, but a shiur is something else. Yeah, it's okay. החכמה תחיה בעליה. Yeah. But but but to learn something, it's worth it.