It's, uh, like some people because every day it's new again. Cuz they forget, though. It's like something. No, no. Yeah, but some like some people with the Tehillim with the Tzemach Tzedek's wife also. His rebbetzin was a great צדקת, but she was very simple. She wasn't a מלומדת or anything. She hardly was able to to say Ivrit very. The Tzemach Tzedek said her Tehillim saved him when he went to to Petersburg, you know, for the big אסיפה with the Rabbi Chaim Volozhiner, the whole thing with the government. And he was in danger. He said what protected him was her Tehillim. But she asked her son once, how come She used to say the whole Tehillim every day. So, he said so many years I'm saying the whole Tehillim everyday. I should know it by heart already. So, he says, \"Because every day you say it with new mistakes.\" So, she was a little offended. She went to her husband, to the Tzemach Tzedek, to complain. The Tzemach Tzedek called the son. He said, \"Why did you say that? You don't know what kind of, you know, her Tehillim is.\" That's when he said her Tehillim is the one that saved me, and you're telling her that. Huh? But real. Who was born with one hand? It was one of the wives and was born with hands I think the son. Wasn't that Wasn't the wife? His older son, the Maharash, was missing Oh, that's what it was. The son of the The oldest of the Tzemach Tzedek was missing the front of his hand, the the palm of his hand, one hand, and the left hand. And the צמח the Alter Rebbe, before he passed away, told the Tzemach Tzedek, \"I'm sure you'll have something to ask me, a shaila. Ask me.\" And he didn't. Later on, when the Rav Berachah came back, and he was 7 years old, the Maharash So the Alter Rebbe's אור אייניקל, when he became bar mitzvah, he said, \"I am sure that's what he meant to ask.\" And what was the question? What happened so so to speak when he on his death bed? What happened? The Alter Rebbe said to the Tzemach Tzedek, is there a question that you have to ask? Is there a question that you're probably going to have to ask me to know? Later on, he realized that this must have been the question that he wanted him to ask. What was the question? That his son didn't have this Yeah. So, what about his tefillin? How he should put on tefillin? What what was the question? He had His His son did not have his one on the left hand. He didn't have a palm. Oh. He was born that way. So, the shaila is what do we do with his tefillin? Oh. So, he No fingers? Nothing? Yeah. Why would it be a question? It would be obvious, put it on the right hand. No. No. No. He had The mitzvah is to put on your forearm, put on the arm, doesn't mean you have the whole the whole of our hand. Yeah. Still, this this is still יד כהה. I should ask him My brother-in-law has the same problem. He wrote with his right hand. Oh, I should ask him what he does. I think he doesn't He has the palm, he doesn't have the fingers. He was born that way. I think he puts There's a teshuvah in the Tzemach Tzedek, but I don't know what the maskana is. I don't remember it offhand. It's not an everyday question. Right. Okay, so the pasuk says How did the Tzemach Tzedek How did he pask? What's in it? I don't remember. I really don't remember. I know that he wrote a teshuvah himself, a long teshuvah, but I don't remember the maskana. So, then the pasuk, \"אילת אהבים,\" then it says, \"ויעלת חן.\" So, he says it's a המשך. \"אילת אהבים\" means to say it's beloved always, and \"יעלת חן\" שמטלת חן על לומדיה. It brings a chen, a grace on the people who learn it. And the pasuk continues, \"דדיה ירווך בכל עת.\" And the פשוטו של מקרא is, like I said before, the פשוטו של מקרא is it all goes on a wife. She's like an אילת that she is beloved, and the פשוטו של מקרא is beloved like an אילת, that every time, you still love her the same way, and she has chen. \"דדיה ירווך בכל עת,\" and her breasts will always give you the more quench your thirst. Thirst. So, what to try to push this hoping on the Torah, cuz that's actually the Torah is also considered a wife. The Yidden are considered the wife of the Eibershter, but the Torah is considered the wife of Yidden. Torah, \"תורה צוה לנו משה מורשה.\" Not מורשה, מאורסה. The Torah is our ארוסה. It's our כלה. So, this whole thing goes on the Torah. So, what's peshat in these words? למה נמשלו דברי תורה כדד? Why are the words of תורה compared to a breast? מה דד זה, just like this breast, כל זמן שתינוק ממשמש בו מוצא בו חלב, anytime the child wants to suck, to, it'll always find milk. אף דברי תורה, so is the תורה. כל זמן שאדם הוגה בהן, as long as a person learns, מוצא בהן טעם, he gets a געשמאק. Then the same פסוק continues, \"באהבתה תשגה תמיד,\" you'll always love love her. Now, the word, what does \"תשגה\" mean? Same. \"תשגה\" comes from the word we say meshuga, not משוגע, פתי, it means the stupidity. It means you love her so much that you will even A shegagah, mistake, yeah. Huh? A shegagah is a mistake. Yeah, yeah, but that means you'll even make you make yourself meshuga out of love for her. So, this goes on Torah, also. That means you'll be completely, you know, mevulbal for the Torah, כגון ר' Elazar ben Pedat. Like ר' Elazar ben Pedat. דתניא, it says, אמרו עליו על ר' אלעזר בן פדת, they say about אלעזר בן פדת, שהיה יושב בשוק התחתון של ציפורי, he was sitting in the lower marketplace, street of ציפורי, ועוסק בתורה, and he learned תורה, וסדינו, coat, was מוטל בשוק העליון של ציפורי, was laying in the other place. He forgot it. He didn't even realize that he forgot his coat in in's a different area. And he forgot it someplace up north and this was, I don't know, south, wherever, whatever, and he forgot it there. And he didn't even realize. Why didn't he realize? Because he was in Torah. And we learned, תניא אמר רבי יצחק בן אלעזר, פעם אחת בא אדם אחד ליטלו, some once a guy came to steal it, somebody saw a coat, wanted to take it, ומצא נחש כרוך עליו, and there was a they saw a snake laying on it, watching it, guarding it, protecting it, because of a person. Huh? The Torah was protecting it. The what? The Torah, the learning. No, but yeah, but that brought a snake. Because the Torah the Aibershter brought a snake. The snake's protecting. Doesn't say if he ever got it back. Well, obviously he did, otherwise what's the purpose of protecting it? Could be just a sign. Just to reward. There's a maaseh in the in the Navi, there when the Navi made a mistake, told him don't stay, don't eat there in Shilo, just give them the nevuah, don't, and then the other, the false Navi, told him, was was called him to, made him convince him to stay. I don't I don't remember. So then he the lion killed him, but the lion was protecting his body. The lion didn't eat him up. Somebody else, okay. Here we're talking about the idea was that it shows that see it's because like Torah says, אוכל פירותיהם בעולם הזה, so you get בעולם הזה also. So he didn't lose anything. תנא דבי רב ענן, we learned in the yeshiva of רב ענן, מאי דכתיב, what's the pshat, there's a pasuk it says, רוכבי אתונות צחורות. He speaks about the this is in in the shirah of Devorah. She said now that Sisra, the Plishtim and all were killed, and now that people are able to go, and those people who were riding donkeys צחורות are able to ride freely without any fear. Till now they were afraid. Who are these people? רוכבי אתונות צחורות אלו תלמידי חכמים. The talmidei chachamim. Why are they called רוכבי אתונות צחורות? שמהלכין מעיר לעיר וממדינה למדינה, they go from city to city, from country to country, lilmod Torah. So they're going by אתונות, they're travelers. And the word צחורות, a ח and a ה interchanges. So it means, ומבהירין אותה כצהרים. And the Torah, they're מבהיר, explain the Torah as clear as day, as צהרים is the is day. And then the pasuk continues, יושבי על מדין. These are people that sit על מדין. What does it pshat sit על מדין? שיושבין ודנין דין אמת לאמיתו. They sit and pasken a דין אמת לאמיתו, not אמת סתם, אמת לאמיתו. Truth into the truth. That means the highest level of truth. Because there are in כללות, three levels of truth. There is שפת אמת, that's the border of אמת, then there's אמת, and then there's אמת לאמיתו. There are three דרגות in truth. And they דאר, they דן דין אמת לאמיתו. It's the highest level. Now what's the פשט דין אמת לאמיתו? What's the difference between a דין אמת and a דין אמת לאמיתו? So Tosafot says in Shabbos that sometimes you could have a דין אמת, but it's called a דין מרומה. אמת is truth, מרומה is is not false, but trickery, tricked in. The pshat is like this. I mean, the Rebbe once explained it also and he spoke about it. He spoke about it because he spoke about the רוחניות, but in הלכה, פשט פשוט. There is a certain way you have to pasken a din. You bring עדים, you have to investigate the עדים, certain questions you have to ask, and then then, sometimes you have to make a שבועה. So let's say a דיין does all that. He follows the instructions exactly of halacha, and does, and this, and according to everything comes out that what the עדים said, that this guy owes the money, so everything fits, and he owes the money. But sometimes a דיין say ho- feels, he sees there is something fishy here, and the עדים are not, but he can't pinpoint, nothing, but there's nothing officially that's wrong. So had he pasken as it was then, he would have been paskening a דין אמת, because it's על פי תורה. Torah says ask these questions, he asked these questions, Torah says this and this. But it's not emet la'amito. If he says, \"I feel something,\" and he continues investigating, continues and continues, and kricht arayn, and then comes up with a פסק דין, that's called a din emet la'amito. So the other one is also emet, because otherwise it's shver to understand what's a din emet la'amito. If it's emet, it's emet. So what's, and it comes le'afukei, so exclude a דין מרומה, because if you pasken according to the wait everything's straight, it's still called a דין מרומה, because you feel they tricked something, something is there. But on the other hand, it's still called emet. If you do that, then it's called emet la'amito. What's the first Huh? The first level of emet? Those are the the second two. What's שפת אמת? In now in din, I don't think it's a לשון שפת אמת. It says in the person's feeling, is madreigah. Then the Alter Rebbe says, שפת אמת תכון לעד, but in there, it's only two madreigot. And what's the ענין רוחני here? It's mamash interesting. Halachah, we're talking about paskening halachah, emet la'amito. Halachah is connected to שם הוי׳. How do we know that? Cuz it says by David Hamelech the pasuk describes who he was, אדמוני יפה עינים, he was red-headed and he was beautiful and handsome. Then it says, והוי׳ עמו. So, the Gemara, what do you mean Hashem was with him? הלכה כמותו. Whatever he said, halachah was like him. So, mimela, we see from here Hashem is halachah. סתם תורה not הלכה, שאר כל התורה, סתם, could be connected to שם אלקים. והראיה, when we have a מחלוקת בית שמאי ובית הלל we say, אלו ואלו דברי אלקים חיים. So, we use the word אלקים. But halacha is Hashem. In הוי׳ גופא, we find there's הוי׳ דלעילא and הוי׳ דלתתא. We said We just said it in davenen. ויקרא הוי׳ הוי׳ קל רחום וחנון, two Hashems. So, Kabbalah says there's הוי׳ דלעילא, the higher level of Hashem, and the lower level of Hashem. So, if Hashem is connected to halacha, so just like in Hashem we have two levels, so in halacha, we have two levels. One halacha, the first way is emes, which is halacha. It is paskent that it would be halacha, but it's not אמת לאמיתו. And this inyan that you have two deragot in Hashem, it's it's in Kabbalah, in Chassidut, but Rashi in Chumash says it. In yeshiva, what I do is, I turn around and say, \"Nu, tell me where.\" Rashi in Chumash in the beginning of Parashat Vaera. It says, וארא אל אברהם אל יצחק ואל יעקב ושמי הוי׳ לא נודעתי להם. I didn't tell him שם הוי׳. But the truth is if you look in Chumash, in Vayeira, in Lech Lecha, it says Hashem. So, Rashi says, לא נתגלה במדת אמיתי שלי. Which means the real Hashem. So, we see in Rashi that there is Hashem, and then there is the real Hashem. There's הוי׳ דלעילא, הוי׳ דלתתא. That's the same thing with the halacha. That's the inyan of emet la'amito. Then it says like this, יש אומרים it says, הולכי על דרך על דרך שיחי. They go on the way of the שיחה, the talking. What does that mean? הולכי, אלו בעלי מקרא. Those that go, that's the people who learn Chumash. על דרך, אלו בעלי משנה. דרך is the next step of the Mishnah. And שיחי, אלו בעלי תלמוד. שיחה means they'll talk, that's the people who learn גמרא, שכל שיחתן דברי תורה, that every talk is דברי תורה. So, here we see like this clearly, you have מקרא, you have Mishnah, you have שיחה. It should have been וכולי. No, but the same but, yeah, we always, you know, we learn Gemara, we will learn Mishnayot, we will learn Gemara, and then we will say שיחות. You have בעלי מקרא, בעלי משנה, and the שיחה, בעלי שיחה. So, It means It means when we talk to each other. Something like that, yeah. That's not part of the פסוק. When we talk to each other, this is בבא מעשיות. This is truth. Zagt di Gemara weiter, אמר רב שיזבי משום רב אלעזר בן עזריה, רב שיזבי in the name of אלעזר בן עזריה, מאי דכתיב, what does it say? לא יחרוך רמיה צידו. So, it translates it means, לא יחיה ולא יאריך ימים צייד הרמאי. Now, the פשוט פשט is when a person is is is a צייד צייד is a Hunter. And he catches birds, so what he does is, see, other people, they cut the wings so the birds shouldn't fly away. But he's a רמאי. He wants to trick somehow. He wants to make it look nicer, so he doesn't do it. So, he דרש's this, and he's called a רמאי. So, לא יחרוך the word יחרוך is made up of two words. We'll see why. Huh? Cuz he's trying to trick. Really, he wants to make it look, I don't know, be different than everybody, so he wants to make it, he's better, or something. So, when people come to buy, makes it And the truth is, he loses out then, because they fly away. So, But the word יחרוך is made up of two words, יחיה and אריך, that's יחיה living long. So, we're talking here that if somebody doesn't chazor over, in other words, he takes more and more and more, in other words, gets another bird, doesn't do anything about it to keep it. The real way to do it is the way they used to do it. You catch a bird. You're a hunter, you catch a bird, and you cut off the wings, so now you know that'll stay. Then you catch another one. But this guy what he does is he catches one, doesn't make sure it stays, and then the Same thing if a person learns and learns, why? But he doesn't chazor over. That's no good. You got to chazor over. But if you don't chazor over, לא יחיה ולא יאריך ימים. You're not going to live, and not going to be אריכת ימים. And רב ששת, אמר רב ששת, it's like this, a little different. צייד הרמאי יחרוך, פונקערט. He says like this, \"This guy who does what we said before is not a ramai. Why is he a ramai? What's he doing? He's a fool.\" I agree with you, he's a fool. But what he says, the peshat is like this. The one that collects one, and another one, that guy is smart. He collects what? Torah. When you When you learn, and you collect, and you collect, clip the wings, and do it, that's, he taytsh it the same thing, but in a opposite way, that if you do this, he taytsh ramai different. Ramai is not a cheater, ramai, he taytsh, a smart guy. You're smart if you do this, if you do like a tzayid haramai, like a smart tzayid. A smart tzayid, what does he do? He clips the wings, and then holds, make sure it's there. Clips another wing, makes sure it's there. So then יאריך, then you'll live, and you'll be מאריך ימים. The idea is the same, that if you learn and you chazar before you get more, because if you learn and you learn more and more and more, you'll forget, so you don't have anything. But if you learn and you chazar, learn and you chazar, learn and you chazar, then you get it. כי אתא רב דימי, רב דימי came. One is to cover a lot of ground, and the other is to go in-depth. Yeah, but no, it's not the word depth. That's a different story. That's another inyan. Here, we're talking about should we learn one after another, or chazar it over? Learn, even not in-depth, the same thing you learned, chazar it over first, and then you go further. Some people just go and go and go and go, they don't chazar. כי אתא רב דימי, רב דימי אמר, they gave a mashal. Eyn mol iz keyn mol. Ah? They used to teach us, eyn mol iz keyn mol, tzvey mol iz eyn mol. Yeah. That's the truth. I always told this especially the bachurim who start learning Yoreh Deah. So, I tell them like this: you're going to start to learn Yoreh Deah the first time, it's going to be very hard, and it's going to be different than Gemara. It's completely different. So, usually what happens is a lot of guys, you give up, you know? You see it's such a difference, I say, \"Don't give up, because the first time is not called learning. You learn the first time, just after you finish the first time and then you go back, now is the first time. Now you really start getting it. Now, really, if we'd only be able to learn the second time first, would be the best. But you can't go to the second unless you have the first time, but be'emet, the first time is not even called learning. It's the second time.\" Ah? Like a cup of coffee. I don't know. Second one is free. Second one is free. My Rebbe used to say it's like the first time you put the you put the commas and the periods. Yeah, yeah. Ah? The first time is not called learning? No, I don't mean in halacha. That's a joke, but I don't mean in halacha it's not called learning. It's only like a preparation to really grasp it. The first time is mevulbal. You learned it, you don't After you learn and you learn everything, now the whole puzzle fits. I'm not talking about halacha of learning. A person gets sachar, I'm saying, but as far as knowing, if you learn the first time, you're not going to know anything. After you finished the whole thing, you start a second time, now things start falling into place, now things make sense. And they gave a mashal, the tzayid, so a hunter, שצד ציפורים, he hunts birds, אם ראשון ראשון משבר כנפיו, what we said before, if he breaks the wings in the beginning, in the beginning, משתמר, it'll hold, it'll stay. ואם לאו, אין משתמר, if not, they won't stay. Okay, stop here. Shows how to learn. אדם משים עצמו. Oh, that's further, that's further. Oh, it's the other way around. Good evening, everyone. Who's going to be the Rav HaRashi?