halten mir, emtza of כ\"ו, סימן כ\"ו, which is really close to the end. אמר רבא, רבא האט געזאגט, אמר רב ששת, in the name of רב ששת, אמר רב הונא, in the name of רב הונא, מאי דכתיב, what is the peshat in the פסוק, \"הון מהבל ימעט וקבץ על יד ירבה\"? פסוק in Mishlei. The peshat, peshat in the פסוק is, if someone gets his הון, which means... Yeah, yeah. Someone, if someone gets his הון, gets his treasure, gets his money from הבל, הבל means not by working, but by גניבה, גזילה, you know, gets it... lottery? Ah? Lottery, but that means it's in a such a way of in a way which is הבל, which is wrong. ימעט, it ain't gonna last, it'll get minimized. וקבץ על יד, if you collect the money by the hand, you pashut you work, יגיע כפיך כי תאכל, you eat, then ירבה, it'll get more and more. That's the pashuter peshat, but we darshenen everything on Torah. So we darshenen the Torah like this: אם משים אדם את תורתו חבילות חבילות, the word \"הבל\", ה' and a ח' always interchange. So הבל could be can become a חבל. חבל is a is a package, חבילה, a bundle. A bundle, a package. So if you make your תורה חבילות חבילות, bundles bundles, מתמעטת, then it's going to, in other words, if you listen to a thing in Torah and you continue to get more, you want to make tons of bundles, and you don't review the first thing that you learned, what's going to happen then? You lose everything, you won't know. But אם קובץ על יד על יד, if you go hand by hand, like piece by piece, first you make sure that the one that you have you know, you chazar over, and you ask again, you know, and then you go to the next one, then ירבה, then it'll go more.

אמר רבא, so Rava said: גמירי לה רבנן להא מילתא, the Rabbanan all know this כלל, ועברי עליה, and they don't keep it. They want to chap more and more and more and more and they they don't keep the fact that you have to chazar. אמר רב נחמן בר יצחק, Rav Nachman bar Yitzchak said: Ah? Rav Nachman bar Yitzchak said אנא עבידתא, I did it, and boy! There are two pshatim. פשוט'ער פשט is I did the way the klal is, that I learned and chazart it, ואתקיים בי, and I kept it. Some learn farkert, that he wanted to show the klal is not that a 100% klal. And he said: I did the other way, and it was mitkayem by me! You're telling me that if you do it the other way it's not mitkayem, by me it was. Whichever. Ah? Ah? So they say on the Maharam on the Maharam Shik, they say that a talmid of the Chatam Sofer, and he had a such a bad memory, he didn't remember a thing. He

would learn and learn and learn and get up and come back and he forgot everything. He didn't know what to do. So one day he went over to nobody was in the shul, he went over, opened the ארון קודש, pashut he cried and asked the Eibershter, \"Why am I this?\" So he said, from then on, whatever he learned he never forgot. And he said, \"un fun der vegen I used to chazar.\" Why? So the talmidim should see that you have to chazar, because if I don't chazar, they're going to say, \"Well, obviously you don't have, not everyone has to chazar.\" So he even though he remembered, he was the one that wrote the Mesorat Hashas! He wrote every time the Gemara brings something, where else is it mentioned in Shas. And he didn't have Google, he didn't have the computer, I mean, so he just so his memory was a, not much photographic memory since then, but he chazart. Maharam Shik. So he says the פתיחת הארון, yeah, פתיחת הארון, you want to try it? You try it. Ah? In the aron. So try it, okay? Stand, no, you went over to the ארון קודש, opened it up and cried to the Eibershter, and he really was a great person, but his memory, \"Eibershter, please help me! Why should I be like this?\" And from then on, memory, that's a segulah of פתיחת הארון. Yeah, yeah, yeah. פתיחת הארון, פתח כוונת... How did you know he was a great person if he forgot everything he had learned? A great person is not only in learning. He had yirat shamayim, he really, you know, because he was a... Maybe he understood very well, but he forgot. Pashut, might be. He could have understood, he forgot. But they saw that he was a is not a stam a person. You have two things, you have two things: you have a gaon and you have a tzadik, and many, many were both, some were a gaon and tzadik. It says in a maaseh on a somebody brought it up. Anyway, the vort is, I forgot earlier who said this vort, it says the Eibershter said to Miriam and Aharon, \"Why did you start up with משה עבדי?\" So the Midrash says, \"במשה אף על פי שלא עבדי, עבדי אף על פי שלא משה.\" Moshe, even if he wouldn't be avdi, wouldn't be my servant. If he's my servant, even if he's not Moshe, you can't start up. So pshat is, what do you mean Moshe is not my servant? Well, so they say Moshe represents Torah, pashut the learning. משה קיבל תורה מסיני. Avdi, an eved, Hashem is one that does does avodat Hashem a lot. So you can have some people who are moradik in learning, but in avodat Hashem they're not so. You have some people who are great in avodat Hashem, and the learning is not so. That's what the Oibershter said, you can't stand up not if the person was משה אף על פי שאינו עבדי or עבדי אף על פי שאינו משה. So you have these two inyanim. The Gemara weiter, תנו רבנן the Rabbanan have learned, כיצד סדר משנה? What was the seder of learning? Moshe Rabbeinu, how did they learn by Moshe Rabbeinu? This is the seder. Rashi brings it actually in Parashat Ki Tisa. משה למד מפי הגבורה, first thing Moshe learned Torah from the Oibershter. Then he came down, נכנס אהרן, now Moshe was going to repeat it. Aharon came in to משה, ושנה לו משה פירקו, so Moshe taught him. נסתלק אהרן, אהרן got up. Like this, Aharon was sitting in front of Moshe, Moshe was teaching. When he finished teaching him, Aharon got up, ישב לשמאל משה, he sat down on Moshe's left side. נכנסו בניו, now his children, Aharon's children came in, ושנה להם משה פירקן, now Moshe taught them. נסתלקו בניו, when they finished, אלעזר ישב לימינו, אלעזר sat on Moshe's right side, ואיתמר ישב לשמאל אהרן, and Itamar sat on the other side, left side, which Aharon sat, it was the left side of Aharon. רבי יהודה אומר, Rabbi Yehuda says, no, לעולם אהרן לימין משה. Aharon was always on Moshe's right side, חוזר, always would come back to the right. Okay. Weiter. What was when when Nadav vaAvihu were alive? Well, no Torah yet, I mean he didn't teach him yet. It was all after this. This was all, I mean it was after Matan Torah, but he could teach him, probably it was after הקמת המשכן. This was more than half a year. Three quarters of a year. That's for three quarters, from Matan Torah, from Sivan until next year Nissan, because they died Rosh Chodesh Nissan. I don't know, takeh? Mistama whatever he taught them there, they were part of the בניו. Later it's only Elazar veItamar, yeah. Then after that, the children got up and they sat down on the side. נכנסו זקנים, the זקנים came in, ושנה להם משה פירקן,

Moshe taught them. נסתלקו זקנים, when the זקנים finished, נכנסו כל העם, now everybody came in, ושנה להם פירקן, he taught them. נמצא, so it comes out, ביד אהרן ארבעה, Aharon heard it four times, because every time he stayed, he heard that Moshe taught him, Moshe taught his children, Moshe taught the זקנים, and Moshe taught the Bnei Yisrael. וביד בניו שלשה, his children heard it three times from Moshe. What did he teach him, and how long did it take, just the whole thing? It depends. Could be four pesukim or whatever, I don't know. The whole Torah, right? No, every time. This wasn't a one-time thing, this was the seder. Whenever Moshe got something from the Eibershter, he came down and told it over. But he went up four times, no? No, not only he went up four times, three times, this is not going up. By the אוהל מועד the Eibershter would speak to Moshe by... Oh, by אוהל מועד, he was learning by אוהל מועד, yeah. So, Aharon heard four times from משה, וביד בניו שלשה, the children of Aharon heard three times from משה, ביד זקנים שנים, the zekanim heard twice from משה, וביד כל העם אחד, and everyone heard once from Moshe. But נסתלק משה, after Moshe finished these four times, Moshe left. שנה להם אהרן פירקן, so Aharon got up and started teaching everybody. נסתלק אהרן, נסתלק אהרן, אהרן left, שנה להם בניו פירקן, now the children of Aharon taught the Yidden. נסתלקו בניו, when the children left, שנה להם זקנים פירקן, the zekanim taught the Yidden. Nimtza, it comes out at the end, the result, ביד כל אחד ואחד ארבעה, everyone heard four times. They heard each one... Aharon heard from Moshe four times. Aharon's children heard from Moshe three plus one from Aharon. And the other ones heard from Moshe two, and that's how it went.

מכאן אמר רבי אלעזר, from here Rabbi Elazar said, חייב אדם לשנות לתלמידו, או, ארבעה פעמים. Whenever you teach a talmid, teach him four times. Kal vachomer, So you have four lines or something? קל וחומר, מה אהרן שלמד מפי משה, ומשה מפי הגבורה, so Aharon was a pretty good student, he learned from Moshe. Moshe was a pretty good student, learned from the Eibershter, and they needed ארבעה, הדיוט מפי הדיוט, על אחת כמה וכמה. A simple person from a simple person, certainly you have to learn at least four times. רבי עקיבא אומר, רבי עקיבא says, מניין שחייב אדם לשנות לתלמידו עד שילמדנה? How do you know that you have to teach your talmid till you actually teach him, he's able to repeat it, he's able to know it? שנאמר, it says, ולמדה את בני ישראל, teach the Yidden, pashut teach them. Don't just say it to them, say it to them and make sure that they are able to repeat it. ומניין שתהא סדורה בפיהם? How do you know that so it should be clear in their mind, clear in their mouth? That they shouldn't need to look into the books and to write it down, they should really remember it. שנאמר, it says, שימה בפיהם, put it in their mouth, that their mouth itself could say it. ומניין שחייב להראות פנים? How do you know you have to show them a face? Show them a face means you've got to explain it. Not only teach them the din and they they should know it, and they should remember it, but pashut you have to explain it to them, you have to give them the reasons. שנאמר, it says, this Rashi brings in Chumash, ואלה המשפטים אשר תשים לפניהם. תשים לפניהם, put it in front of them. Rashi adds the words כשולחן ערוך, like a table that's set, and you put all the food out for them, and they see exactly what's there, and they see, they have to know this. later. Okay, now the Gemara goes back to the seder of the way they learned. The Gemara asks, וניעיילו כולהו וניגמרו ממישה, why did they have to do this? First they went in and, why didn't they all come in at the same time and they all learn from Moshe? The Gemara asks because they lacked like kavod l'Aharon, kavod labanim, kavod lazkenim. So each one should have, Aharon should have a special kavod, and the children should have a special kavod, and the זקנים should have a special kavod. Then the Gemara asks, וליעול אהרן וליליף ממישה, okay, so let Aharon takeh go in separate, learn from Moshe, וליעלו בניו ולילפו מאהרן, let the children come, why make them special, they should be separate? Okay, let them be separate, but why did Moshe have to repeat to them? Now Aharon knows already, let them go and learn from Aharon. וליעלו זקנים ולילפו מבניו, let the זקנים come in and learn from Aharon's children. וליעלו כל ישראל ולילפו מזקנים, let the rest of the people learn from the זקנים. So the Gemara answered: משה מפי כיון דמפי הגבורה גמר, חשיבא מילתא. Since Moshe was the one who learned from Hashem', it'd be better that way. And so at least everyone should at least once, some had three times, four- four times, two times, but at least once from Moshe, so they made it so that they should have from Moshe better. Huh? כלי ראשון? What does it say that he's... No, a maalah for a כלי שני is also good. Another maaseh told from Hillel said, you're not supposed to say it, but something to ask hill of, so he answered, the guy answered, אבער ער האט דאך געטאן א כלי שני, ער האט געדינט פאר א כלי ראשון. So he said yes, takeh a כלי שני אבער ס'איז מבשל. It's cooking, כלי שני is cooking, in other words, אבער ער איז מבשל. כלי שלישי... Yeah, no... Where does it say, I don't know the details of Moshe learning four times by the, the Eibershter? Did he learn four times? From him? From the Eibershter four times? Yeah. Did he learn four times? It says it here, but not inside. No, it says that the Eibershter himself, before he said the עשרת הדברות, had to prepare. So, he had to practice. A special review. אמר רבא, ביני לבין עצמי ג' ד' זימני. So the Midrash says... So the first time before you go to speak and you teach, you have to review it three or four times. And he said, the Eibershter himself, there's a pasuk, the Gemara darsh- the Midrash darash the פסוק, דראשה, חקרה, וגם... It says three words there. He learned it, he this, וגם, and there's a וגם there which is four, that means that he taught, he practiced himself how to say the Matan Torah. Eibershter had stage fright, I don't know, just kidding. Anyway. But he did it to Moshe, It's in Rashi, it's a Midrash, and then... and Moshe always said Midrash. That he taught Moshe four times? Cuz here it's just like a in the kal vachomer, it seems like that. אמר מר. It said before that Rabbi Yehuda, Rabbi Yehuda says, לעולם אהרן לימין משה הוא חוזר. See, it was we said before that he'd sit on the left side, and stay that way, and he says, no, he'll always get- get up and go to Moshe's right. The Gemara says: כמאן אזלא הא דתניא, this who fits what it says here? It says in a ברייתא, שלשה שהיו מהלכין בדרך, if you have three people walking in the road, הרב באמצע, the Rebbe, the Rav, the the the the תלמיד חכם is in the middle, גדול, then you have two more people, one is greater than the other, so the גדול בימינו, the great one of the two is on the right, וקטן, the smaller, משמאלו. נימא, רבי יהודה היא ולא רבנן. So it comes out according to Rabbi Yehuda, cuz the רבנן said that he's, he sat on the left side, and one of his children of Aharon should sit on Moshe's right. Rabbi Yehuda said that Aharon always sat on the right. So it only fits with Rabbi Yehuda, cuz here it says, Rabbi Yehuda was a- said that he's always on the right, and this beraita says that the גדול has to be on the right. So lechora it doesn't fit the רבנן, cuz the רבנן say that Aharon sat on the left. The Gemara says, אפילו תימא רבנן, could be the רבנן, משום טרחא דאהרן. In this case, for Aharon should get up and go, and this, a tircha. So we wanted to save the tircha of Aharon, that's why, but otherwise, he's takeh be on the right. I guess to get up and push himself through the crowd. In the end, no. Here. Well, initially did he? 'Cause whoever he was in front, he's got to get up and move and sit next to him. נסתלק אהרן וישב לשמאל משה. So they ask now, why didn't he the first time get up, and he's getting up anyway? The other one says that always sat. No, the other one says, לעולם אהרן לימין משה הוא חוזר. No, here is no three people. It's only when there's three people, when there's two talmidim. Here when Moshe when Aharon was there, he sat in front, then he got up, and he sat in the שמאל of Moshe. Rashi says here. Rashi brings a Gemara in Chulin. But I'm saying there was nobody else sitting on the side. Why not sit on his right? One who walks on the right side of his... If he's going to sit there anyway, why not sit there first? He's someone sitting in his setup place. That's what he says. One who walks on the right side of his teacher is an empty person. Yeah, but here it says not like that. So, why did... And later on the good side when when Aharon came in. Why did he lechatchila go on the right? So Rashi is like this: מתחילה יחידי הוה. When he's לכתחי- I didn't even When he started off, he was alone, then he had to be on the left side. He says, לית סגי דלאו בשמאליה. Yeah, the Rebbe has to sit on your right. The Rebbe has to sit on your right. Me'meila, he had to sit on the left of Moshe. Because, but then, when you have more than one and they you need the sides, then the right side is better. The גדול is on the right. That sounds right. That's what Rashi says. When he was a יחידי... Why does the Rebbe have to be on your right? That's what it says. I mean, you're asking the sevara behind it. That's what Rashi says. Since he had to be on the left, כי הדר עאל, then when they're going to get up, איכא טירחא to get up to the ימין משה. Should be on the Rebbe's right. No, it says it says that a person shouldn't walk on the right of his Rebbe, shouldn't be on the right of his Rebbe. We're talking about one person, when there's two it's a different story. But when there's one person, he should not walk on the right of his Rebbe. Oh, so if you're two, the one on the right is more chashuv? That's what it is? That's right, when you're two. But when you're yachid, and the first time he was alone, no one- because the talmidim, even though the sons came in, but they didn't sit on the side at all, they sat in front! So there was only him, Moshe, and Aharon, so he had to sit on the left. Why did they sit bichlal? Why didn't they stand in the presence of the king? They were learning Torah. Torah you got to have מיושב. The Rebbe, not... Yeah, it's דשמעתא בעיא צילותא. Didn't they until the times of the אמוראים they stood? Yeah, but that's not not by Moshe. Now this is a different story. There that day, by בנין they stood, yeah. But then by Moshe then it was they sat. And it's and מסתמא if anything, it needs really צילותא דדעתא. This is the מסורה. This is how they got the Torah. And it's שמעתא בעיא צילותא. שמעתא, learning, needs needs צילותא דדעתא. חסידות טייטשט it different. צילותא means לשון דאווענען. צילותא- שמעתא, learning, needs דאווענען. You got to דאווען good in order to learn good. Yeah, ווייטער. זאגט די גמרא: רב פרידא הוה ליה ההוא תלמידא. רב פרידא had a תלמיד דהוה תני ליה ארבע מאה זימני. In order to understand, וגמר, and he learned, he had to tell him 400 times for him to grasp, to remember, to grasp. Yeah, that's He told him or he had to tell all students? He told him. Not this Yeah, he had a student, no, not all students, he had a student that needed 400 times. זימנא חדא, one time, בעיו ליה מילתא דמצוה. He was asked to go to do some מצוה. So he said, I'll go. In the meantime, תנא ליה. So he was teaching him. That was it wasn't, he told him, be ready that we'll call you soon. ולא גמר. He taught him, and he taught him, and he taught him, and ס'איז נישט אריין געקראכן אין קאפ. Didn't get in. אמר ליה, so he said to him, so רב פרידא said to his talmid, אי הכי, מאי שנא? Why is it not, you always after 400 times you got it, today you're not even getting it after 400 times? אמר ליה, he said, מההיא שעתא דאמרו ליה למר, from the moment they said to you, רבי, איכא מילתא דמצוה, that there's some מצוה that you're going to have to do, אסחתיה לדעתאי. I was masiach da'at. My mind wasn't clear already. Why? Because כל שעתא, every moment, אמינא, I said, השתא קאי מר, השתא קאי מר. Maybe now they're going to call him, so you know, my mind didn't hear, because I thought oh, you're going to leave any minute, you're going to leave any minute, you're going to leave any minute. אמר ליה, he said, הב דעתך, put your mind to it, ואתני לך. I'm going to start teaching you now, and forget about all the things. הדר תנא ליה ארבע מאה זימני אחריתי. He told him another 400 times. וגמר, and he learned. Now this is patience! And he was zocheh. נפקא בת קול ואמרה ליה, came in a Bat Kol and said and asked him a question, you need a schar, I'll give you a schar, I have a choice for you: ניחא לך דליספו על חייך ארבע מאה שני, do you want to live another 400 years, אי דתיזכי את ודרך לעלמא דאתי? Or you and your generation should be zocheh to Olam Haba? אמר ליה, so he said, דניחא לי דאיזכי אנא ודרא לעלמא דאתי. I'm choosing the second thing. I want me and my generation to have Olam Haba. אמר לו הקדוש ברוך הוא, so Hashem said, תנו לו זו וזו. Give him both. Give him both. So he lived 400 years. He lived more than 400 years. I think even the

Rambam in הקדמה, when he gives to the list of all the mesorah and everything, he mentions Rav Dosa and he says ארך ימים הרבה. I think Rav Freida? Rav Freida. What? I said Rav Dosa, I mean Rav Freida. But Rav Freida, I think he says Rav Freida and he had ארך ימים הרבה, I think so. Quite unusual though, no? Unusual, but there were people like there were people like that. And I know, but there were people. In Gemara we find, Tosafot asks in certain places a kashya, this and like this, how did this guy hear when he lived so it's ארך ימים, they lived longer, so they lived so yeah, he lived very long. He didn't care about his own learning. Because if he has to teach the guy 400 times, he didn't have time to learn himself. I, I think peshat is. It says in the Gemara, מאיר עיני שניהם ה׳, that if you're teaching a talmid, the Aibershter shines on you. And if you're מתעסק to help others, like it says a pasuk by tzedakah, צדקה תרומם גוי. Tzedakah elevates you. So the Tzemach Tzedek, so the Alter Rebbe writes that if a person is מתעסק with others, נעשין מוחו ולבו זכים אלף פעמים ככה. Your mind and your heart become clear a thousand times as much. And there's a maamar from the Tzemach... Huh? זכים means clear. No, you said if a person is מתעסק with others. מתעסק, you're involved, you're helping others. And the Tzemach Tzedek in a maamar writes that when it says here a thousand times as much, אין זה גוזמא. It's not an exaggeration. It's פשוט כפשוטו. So, so, one person that told the Rebbe in yechidus, the Rebbe wanted him to do some things and he said to the Rebbe that it takes time from learning, so the Rebbe told him this Tzemach Tzedek and he says, I want to explain to you what it means. That something that would take you a thousand hours to learn, now with one hour you'll make it. Is it just for tzedakah? It wasn't just tzedakah. Tzedakah means giving yourself for others. Whether it's tzedakah of money or tzedakah of of helping or learning with others, but learning with others the Gemara says, נאמר, מאיר, on the pasuk, Gemara quotes a pasuk, מאיר עיני שניהם ה׳, that if you teach somebody... Now

every Lubavitcher knows this Gemara because it's in the hakdamah of Tanya. So the Gemara goes weiter, אמר רב חסדא, רב חסדא says, אין התורה נקנית אלא בסימנים. You can only acquire Torah if you make simanim. A lot of times in the Gemara we find simanim to remember. Simanim, there's reasons for simanim. How do you know how What are the שבע מצות בני נח? What are the שבע מצות דרבנן? What are the שבע משקים? Everyone has a siman. It makes it much easier to remember. So the siman, can you remember every, all the details? There's also like Shemaiah Va'avilion, there's Abaye VaRava, which one is the one that has like a there's a acronym for the times where he was right? יע״ל קג״ם. יע״ל קג״ם. That's not really a siman, I mean it's ראשי תיבות, normally usually the ראשי תיבות סימנים are with some words that mean something. יע״ל קג״ם doesn't mean anything, it's just the ראשי תיבות. But, but, there's the the ז׳ משקים, the seven liquids which are מכשיר לקבל טומאה, they are three words. They don't make sense, but they're three words: י״ד שח״ט ד״ם. A hand shed the blood. Doesn't make sense, but they're words: יין, דבש, שמן, חלב, טל, דם, מים. But that's the way to remember. The שבע מצות דרבנן, how do you remember? נוע בשמחה. נוע means move בשמחה. נ׳, ע׳, ב׳, ש׳, מ׳, ח׳, ה׳: נטילת ידים, עירובין, ברכות, ש׳ is Shabbos, like נר שבת, the ח׳ is Chanukah, the מ׳, the מ׳ is Megillah, the ח׳ is Chanukah, and the ה׳ is Hallel. What is the ראשי תיבות again? Say that again. נוע בשמחה. נוע בשמחה? נוע means move, נו״ן עי״ן, like בשמחה, move with joy. What about the ones like the the יום טובים that correspond with... א״ת ב״ש. א״ת ב״ש. Also, yeah. Want to know which day of the week Tisha B'Av is going to be? If you know the first day of Pesach, תשעה באב, ת״א. Second day of Pesach will be Shavuot, so I mean that's how it goes. Yeah, yeah, there also to remember the מכות: דצ״ך עד״ש באח״ב. But these, these simanim have a lot of meaning, too. There's some kind of דרשות that he דרש'נט. Does דצ״ך mean something? No, that דצ״ך doesn't mean something, but first of all, what's the purpose? So one of the purposes is siman. The Rebbe in the Haggadah brings this Gemara. When he asks, וכי נצרך לסימנים, וואס גיט ער סימנים פאר? וואס איז דער פירוש ער גיט סימנים? Who cares? He meant to say that it's a way to remember. But there's another pshat, because in in in the in Tehillim, the seder of the makot is different than in Chumash. So to make sure that it's like this. And then there's a maaseh with the Tzemach Tzedek with this apikorus, no? The

Tzemach Tzedek, when there was a big אסיפה in Petersburg, when they called the government, and the Tzemach Tzedek was very scared, and he was arrested 23 times together with Rabbi Itzele Volozhiner, he was there, and. So he met this apikorus in the street, and he comes to him, the apikorus was like, a meshummad, a שמד. So he says to him, I have a re'iyah from the It was before Pesach, I have a re'iyah from the Haggadah that you guys take like blood from גויאישע kids. It's דצ״ך עד״ש באח״ב is the ראשי תיבות: דם צריכים כולם. That's דצ״ך. עד״ש: על דבר שהרגתם. באח״ב: בן אל חי בשמים. So the Tzemach Tzedek on the spot says to him, you don't know what you're talking about, that's not the roshei teivot, it's a different one. The roshei teivot is like this: דברי צדוקים כוזב. בני אברהם חלילה בזה? דצ״ך, עד... no, דברי צדוקים כוזב, עלילת דם שקר, בני אברהם חלילה בזה! On the spot he told him. What's that sheet?