Earlier talked about marrying a daughter of an am ha'aretz, how terrible it is. Then it then it says that the the amei ha'aretz hated the talmidei chachamim terribly. Worse than the goyim. More than they hate the goyim. More than they hate the goyim, right? Amei ha'aretz. And their ונשיהם יותר מהם. The wives of the amei ha'aretz hate the talmidei chachamim even more. What we learned שנו ופירש יותר מכולם. The one that used to be a talmid chacham and he became an am ha'aretz. But am ha'aretz doesn't really mean doesn't know how to learn, am ha'aretz those days were people who were not careful in mitzvot. So a person these people the one that used to be and פירש and went away from it Okay, that's יותר מכולם, hates the talmidei chachamim even more. זאגט די Gemara תנו רבנן The Rabbanan learned שישה דברים נאמרו בעמי הארץ. So like before ט״ו. Yeah, this is ט״ו, so this should be right before that someplace. Yeah. Three lines before תנו רבנן here, yeah. שישה דברים נאמרו. Yeah. שישה דברים נאמרו בעמי הארץ. There's

six things said about עמי הארצות. One thing is אין מוסרין להם עדות. You can't give them over עדות, you can't make them into עדים for something, don't trust them. ואין מקבלין עדות מהן, and if he comes and testifies, you don't accept it. What's the difference between those two things? It sounds like the same thing. One is don't make him an עד מלכתחילה, like by chatanah, you wouldn't give him the כיבוד of being an עד. And then sometimes he comes to say to בית דין, like I testify that the guy did this and that aveirah, so don't accept it. Yeah, but how can you know how to tell if it's? And then ואין מגלין להם סוד, we don't tell them any secrets. ואין ממנין אותם אפוטרופוס על היתומים. If there's a יתום that inherited property, so the בית דין would appoint a a guardian, so you can't make an am ha'aretz. ואין ממנין אותם אפוטרופוס על קופה של צדקה. You can't make him a guardian guardian or treasurer to צדקה, don't trust him. ואין מתלוין עמהן בדרך, don't even go for go on the way with him. Just like it says you shouldn't go with a goy because he might kill you, so he might kill you too. ויש אומרים ויש אומרים אף אין מכריזין על אבדתו, that you don't announce his aveidah. If you find an aveidah from an am haaretz, don't even announce it, if you happen to know it's his. How do you know? It's in a place where they're all amei haaretz. Then the

Gemara says the תנא קמא, What if it's a siman and there's a It's got his name on it. Huh? It's got his name on it. If it's a siman is one thing. Usually the peshat is there's different peshatim. One peshat is by טביעת עין that you announce the aveidah, and by am haaretz you don't, because you don't trust him with his טביעת עין. Then the Gemara asks, תנא קמא, why did the first תנא not mention this last thing that you don't announce his aveidah? So he says, maybe you should, because דלמא נפיק זרעא מעליא מיניה, maybe a good son will come out from him, ואכיל ליה and he'll eat it and he'll get it, so it'll be gaining a talmid chacham. ומקיים ביה מה שנאמר, it will be fulfilled the פסוק, יכין רשע וצדיק ילבש. The rasha prepares it, but the tzadik gets it. So here also, he's a rasha, but a tzadik, his son might be a tzadik and someone will get it. זאגט די גמרא, there's a pasuk in זכריה בנוגע the time of Mashiach, it says, והיה ביום ההוא לא יהיה אור יקרות וקפאון. You will not have the אור יקרות. יקרות means yakar, precious. וקפאון means frozen. What does it mean? מאי אור יקרות וקפאון? What does it mean? אמר רבי אלעזר, Rabbi Elazar said, זה, this refers to אור שיקר בעולם הזה, the light that is higher, precious in this time, that means the light that goes the pashut the sun that gives light, וקפוי הוא לעולם הבא. And לעולם הבא it's going to be like frozen, that's not going to be, because of עולם הבא the light is going to be much stronger. It says that the the sun then is going to be seven times the brightness of the sun now. The אור שבעת הימים. שבעת הימים. רבי יוחנן אמר, he

says a different פשט, אלו נגעים ואהלות. This refers to the Gemara the the Mishnayot of נגעים ואהלות. These are the hardest סוגיות in the whole Shas. And whenever you want to give an example of hard סוגיות, hard Gemara, we say, 'Oh, נגעים ואהלות.' So this goes on נגעים ואהלות, שיקרין הן בעולם הזה, nowadays they're precious, that means they're very hard and there's something special, קפוין הן לעולם הבא. לעולם הבא everyone is going to learn it, everyone is going to know it, it's going to be so simple. They're harder than the other in the three hard gemarot? Yeah, it's considered נגעים ואהלות the hardest. That's why when David HaMelech asked the Eibershter that when people say Tehillim, it should be considered like learning Torah, so which example did he give that it should be considered like learning נגעים ואהלות? They didn't have the They didn't have any Gemara. Well, נגעים ואהלות has no Gemara on it either. Yeah. So? What's No, this is it's always known that נגעים ואהלות are the hardest. רבי יהושע בן לוי אמר, he says a different פשט, אלו בני אדם, this goes on people, שהן יקרין בעולם הזה, that in this world nowadays they're they're precious, that means they're chashuv, they're right rich, וקפוין הן לעולם הבא. In עולם הבא they're going to be frozen, they're going to be nothing. No, now they're rich, then No, now they're chashuv, and then they're not, because Now, huh? Trivial. What's trivial mean? Nothing. Doesn't mean nothing. Yeah, then insignificant. Insignificant, yeah. כי הא because you see if they would have other ma'alot, they wouldn't be only rich, they would be talmidei chachamim or they would be ba'alei tzedakah etc. They don't have that. So mimela, nowadays their whole ma'alah is riches. So now you mechabed them because they're rich. But לעתיד לבוא that ain't going to count and they're not going to be chashuv at all. כי הא דרב יוסף בריה דרבי יהושע בן לוי, you know what the story is. Huh? They're all going to be rich לעתיד לבוא. Yeah, yeah, but that's not the point. That that that's not going to take its makom. You know what the Rambam says that when Mashiach will come there'll be טובות, מעדנים מצויין כעפר, all the good things are going to be like afar, it means there'll be so much of it, like dust. But the Rebbe teytsh't it won't be only like dust, it'll be like batal like dust, no one's going to care about it. That's not going to be the important part. כי הא דרב יוסף בריה דרבי יהושע בן לוי, רב יוסף the son of רבי יהושע בן לוי, איחליש, he was sick, ואיסתלק, he died, he actually died. כי הדר, when he came back, his neshamah came back, his neshamah left him and then his neshamah came back, אמר ליה אבוה, so his father said to him, Rabbi Yehoshua ben Levi his father said to him, he should have went to a coma. Huh? No. He died, what are you talking about? His neshamah went up למעלה. He was

somebody who was תחיית המתים or? No, no. Memayla they send this neshamah down again. אמר ליה אבוה, so his father said to him, מאי חזית? What did you see there? אמר ליה, he said, עולם הפוך ראיתי. I saw a upside down world. עליונים למטה, those that down here are up over there they're למטה, they're not considered anything, ותחתונים, those that are here down low, over there למעלה, they're up. אמר ליה, so he said to him, בני, עולם ברור ראית, you saw the clear world. Down here it's mixed up, down here we don't know what we're doing, up there it's clear. Okay. Because these people who are chashuv there are really chashuv, we just don't know it. And with the the connection to before is that these people who are chashuv down here are people with money, doesn't mean anything. Leave that up here. All about gelt. Gelt, kavod, gelte, koach power, all that meant a... די אלע גשמיות'דיקע זאך. So he asked him, ואנן היכי חזיתינן תמן? And what do we look like up there? How do they hold from us up there? אמר ליה, so he said to him, כי היכי דחשבינן הכא, חשבינן התם. You, yeah, just like you're chashuv down here, tzadikim... But yeah, you're chashuv down here too, so might as well be here. It's not really upside down. Huh? Not for everybody. Yeah, not for everybody. For tzadikim it's not upside down, but for stam, for stam people. Then he said, ושמעתי, I heard over there, שהיו אומרים, רב יוסף בריה ד... yeah, Rabbi Yehoshua ben Levi's son. Rabbi Yehoshua ben Levi's son? Yeah. The son of Rav Yosef sat in the corner, he says, and Rav Yosef's on the corner? Yeah, don't rush, this is Maseches Taanis. It's the same Rav Yosef. No, no, no, no, this is a תנא. Oh. רבי יהושע בן לוי is also went live. Live, and he stayed there. Live, didn't he? He's one of the seven people who went למעלה live. His son just got sick and his neshama went up and came down. ושמעתי שהיו אומרים, he

said, I heard them saying, אשרי מי שבא לכאן ותלמודו בידו. Good is the person, lucky is the person that comes here with his learning in his hand. So the pashut pshat is, pashut, someone who learned down here comes with his learning. If he doesn't learn down here, there ain't nothing to bring with him, isn't anything to bring. And then what's פשט תלמודו בידו? The רבי is medayek. תלמודו in the hand, you have whatever, something... the Gemara in the hand? What does it mean? תלמודו במוחו. Comes learning. So he taytsh, יד represents maaseh. So lucky is the one that comes here that his learning came down lamaaseh. You have a person that learns and learns and it didn't come to his hand, was for garnisht vert, that's what he says, מי שבא לכאן ותלמודו בידו. You mean one who writes? And there's another taytsh. No, no. בידו פשוט means, no, it's not right, it means he does. You learn and then you behave, you do right things. People could learn and not do the right things. And there's another טייטש, תלמודו doesn't mean learning, תלמודו means, no, talmid, something he's used to, his habit. תלמודו is his habit. Remember the Rebbe spoke about this Gemara when they threw the rocks, the Satmar's threw the rocks on the tank, when it passed by Williamsburg? Tank, a 'T', a pairing, when Williamsburg and the Satmar threw rocks at taxis, and so the Rebbe said then, אשרי מי שבא לכאן ותלמודו, whatever you do you'll do here. So you guys will go up there and throw rocks there too, and we'll go up there and put on tefillin, learn Torah. So he said, תלמודו בידו. And everything, he said, ושמעתי, I heard שהיו אומרים, that they said, אשרי הרוגי מלכות, lucky are those that are killed by the government, שאין כל בריה יכולה לעמוד במחיצתן. Nobody could stand in their mechitzah, in other words their madregah is the highest, nobody could stand there. So the Gemara asks: מאן נינהו? Now who are these הרוגי מלכות? אילימא רבי עקיבא וחביריו, if you say they're Rabbi Akiva and his friends, meaning the עשרה הרוגי מלכות These great tzadikim can't be, because here it's משמע that their whole מעלה is because of the הרוגי מלכות. משום דהרוגי מלכות ותו לא? These are tzaddikim anyway. Here it's משמע הרוגי מלכות has them because they're הרוגי מלכות, Rabbi Akiva would have anyway. אלא, it says, הרוגי לוד. They were saying it today. No, no. The Holocaust is a different type, Holocaust, they didn't give you a choice. I mean a kadosh, every Yid was killed because he's a Yid is a kadosh, there's no question about that, but not the same. When someone had a choice, that's why they come to a guy, says, \"Or worship עבודה זרה, if not, we'll kill you.\" That is the real mesirat nefesh. So he says, \"Who is it? הרוגי לוד. People that got killed in לוד.\" Rashi says there were two brothers that the the daughter of the king or of whoever got killed and they didn't know who it was and they blamed obviously the Yidden. And the king said that whoever did this from the Yidden doesn't come and give himself up, we'll kill everybody. So two brothers came, they did not do it, but they came, said that we did it, and they were killed and the rest of them were saved. And these are the two people. And it's משמע, Rashi doesn't say, but it's משמע from different מפרשים that they were not even frum. Imagine, they weren't even frum, but because of this that they did. You can't say that Rabbi Akiva had, you know, a double מעלה because not only was a tzaddik, he also was a kadosh? Yeah, but it's משמע, it's takeh not a הכרח, it's only a משמעות that הרוגי מלכות that's their מעלה, and Rabbi Akiva had מעלות לצד זה. A poshuter Yid. I know, but we're saying that okay, the משמעות is that it's not because of anything else, it's only הרוגי מלכות. And this, they would be pretty close there anyway. A poshuter Yid is זוכה to that madreigah? Because he gave up, mesirat nefesh. A poshuter Yid remains a, but he has madreigah. They seem to have Roman names. Maybe the, sure they were, they were Yidden? Oh, sure they were Yidden. Lulianus and Pappus. Pappus, yeah, they were Yidden. Lulianus, you know, the same, Giulianus. The Gemara says that in those days, a lot of Yidden had goyishe names. Pappus. What? דא שטייט, דא שטייט מפרשים, ס׳איז דא מפרשים וואס זאגן אזוי, ממש אזוי. Okay, another Gemara, another pasuk in Zechariah, it says, ביום ההוא, that day, what is that day? When Mashiach will come. תהיה על מצלות הסוס קדש לה׳. On the מצלות הסוס, it will be holy to Hashem. What does that mean? מאי על מצלות הסוס? What does that mean? אמר רבי יהושע בן לוי, רבי יהושע בן לוי said, עתיד הקדוש ברוך הוא להוסיף על ירושלים. In the future, Hashem is going to add to Yerushalayim, how far? עד שהסוס רץ ומציל. When the סוס, a horse will run, the beginning, that amount of time, from the beginning of the day, till it comes to the middle of the day when the shadow starts happens like this, the middle of the day, mamash by chatzos, the sun is right on top of you, so there's no shadow. But as soon as it goes already a little bit later, there's a shadow, so it means chatzos. So how much could a horse run for half a day? Depends on what period of the year it is. It comes in the it comes in No doubt. Yeah, yeah, but the plag, nice on this in the summertime. עכ״פ that's good, that's a long, that's a pretty big שטח. Pretty, and that's how big Yerushalayim is gonna be. Does that mean all the way from Shiloh? Yeah. What does it mean ומציל? לשון צל, a tzel, a shadow. רבי אלעזר, Rabbi Elazar says, another פשט, כל מצילה שתולים בין עיני סוס. מצילות here means, like jewellery, any ornaments that you hang onto the horse בין עיניו, between his eyes, יהיה קדש לה׳. People are gonna give it away. All the ornaments which is gold and silver, whatever, they're gonna give it away to the Eibershter, קדש לה׳. ורבי יוחנן אמר, Rabbi Yochanan says, כל ביזה שבוזזין ישראל עד שעה שהסוס רץ ומציל. When there will be the war, I guess it's the war of גוג ומגוג, so all the loot that the Yidden are gonna get the first half a day, the same thing, as long as it takes the sun, this horse to run from the morning till it starts getting a shadow, all that the Yidden are gonna give away to tzedakah, to the Beis Hamikdash, יהיה קדש לה׳. This is the way that we learn the three peshatim there. פרעגט די Gemara: בשלמא למאן דאמר כל ביזה, according to the מאן דאמר, the last one, who says that what does it mean? That any bizah, any loot that the Yidden will that they will get will give away, היינו דכתיב, that's the hamshach of the pasuk. The pasuk continues and says, right after that it says, that there'll be מצלות הסוס, והיו הסירות בבית ה׳, the pots in the house of Hashem will be כמזרקים לפני המזבח. Will be like the the mizrak in front of the mizbeach. Will be like like, and it'll be made of gold and silver. So that makes sense, if you're saying that they're gonna give away all the things they're gonna get, so the hamshach is and therefore, all the kelim in the בית המקדש are gonna be gold and silver. אלא למאן דאמר הני תרתי, with the first two pshatim. They were No, not the sirot. No. Were they copper? Copper, metal, okay, not the kelim that are the official kelim. The pots. Yeah, pots that you're cooking in, and you. But according to the מאן דאמר that says the pshat like the first two pshatim, one is that Yerushalayim is going to be so big, and the other one is that all the ornaments they're going to give, מאי והיה הסירות כמזרקים? So what does this mean? There's not going to be so rich, that's to show they're going to be rich. So what does it mean that they're going to be, the sirot will be like the mizrakim? So the Gemara answers, מילתא חדתא קאמר. Ein hachi nami, it's not a hamshach. It's something else he's saying. דמעתרי ישראל, the Yidden will be very rich, ומתנדבי, and they're going to give nedavot to the בית המקדש, ומייתי, and they're going to bring this. Now the next part of the pasuk, it says, ולא יהיה כנעני עוד בבית ה'. There will be no more כנענים בבית ה'. So freget di Gemara also, בשלמא למאן דאמר, call this a maalah, according to the מאן דאמר that says this is the, anything, they're going to get loot, they're going to give away, היינו דכתיב, that's why it continues, ולא יהיה כנעני עוד בבית ה' צבאות. There will be no more merchants. You won't have to go work, you won't have to do any business anymore בבית ה'. And that's a hemshech. The hemshech is that since you're going to have a lot of money, you won't have to go do business. אלא למאן דאמר הנך תרתי, but according to the first two opinions, mai, what is the פשט ולא יהיה כנעני עוד? It says you're going to have the pots are going to be made of gold and silver and there will be no more כנענים בבית ה'. I mean, what what's the connect, pshat? Mimela the first, the last pshat makes sense. What is the pshat? The pshat is it'll be gold and silver, why? Because they'll be rich. So then the pasuk continues, you will not have to work. But according to that pshat, why would they not have to work? אמר רבי אמר רבא, a different pshat. ולא יהיה כנעני בבית ה' means the word כנעני means אין כאן עני. ולא יהיה כאן עני. There will be no more poor people, that's all. According to the first pshat, what does כנעני mean? There won't be any merchants anymore. Freget di Gemara, yes, וכנעני מנלן דאיקרי תגר? Where do we know that a merchant is called כנעני? So it quotes a pasuk in Chumash, דכתיב, it says, וירא שם יהודה בת איש כנעני. Yehuda married, saw the daughter of an איש כנעני, and he married her. Now, what does כנעני, מאי כנעני? What does the pasuk mean, he saw a daughter of a כנעני? אילימא כנעני ממש, what, she was a כנענית? A גוי? No, no! איקשי, would he marry a No, would he marry a כנעני? Or the city כנען? No, it means a גויה na, a גויה כנענית. Canaanite. Yeah. But he married her. So you're going to learn here that the pshat is that he saw a daughter of a כנעני and he married her. So he married a כנענית? Can you say that? Efshar, is it possible? בא אברהם והזהיר את יצחק. Avraham came and warned Yitzchak not to marry a כנענית. בא יצחק והזהיר את יעקב. Yitzchak came and warned Yaakov not to marry a Canaanite. ואזל יהודה ונסיב בת כנעני, and Yehuda went to marry a daughter of a Canaanite? So she wasn't a Canaanite? So it wasn't. No. אלא אמר ריש לקיש, Rish Lakish said, בת גבר תגרא, the daughter of a merchant. Right, so Who else besides Canaanites were there? No, the others, they weren't like Canaanites, there were others. Who did Yitzchak marry? Wasn't a Canaanite, he married Rivka. Rivka was from the family from Paddan Aram, it's not Canaanites. Tamar. It's a shita that was Tamar, that was Yehuda's kids married, then Yehuda married. But Tamar, definitely Tamar was not a Canaanite. The she'eilah is, who did the shevatim marry? One shita is Canaanites, but that's a machloket, it's based on this Gemara. But can you say he married a The she'eilah is, how can you say that they I thought there was nobody around besides No, there sure were. What did what did Eliezer ask Avraham when he sent him? Should I go to his He said, \"No, only marry somebody from my family.\" Yeah, and if and if not, Einer, Eshkol, and Mamre. If the family you can't get, then go to Einer, Eshkol. They're not Canaanites, also goyim, but not Canaanites. Because it's arur and baruch, right? Baruch can't be No, that's what he told Eliezer. Even if it's not, it's 18 No, yeah, yeah, yeah. But

there are other people besides Canaanites. There were Einer, Eshkol, and Mamre. What did he say to him? \"If you go to find from my family and she doesn't want to come, what should I do?\" First he says she'll come, but if she doesn't, you'll turn to Einer, Eshkol, and Mamre, which are also goyim, but not Canaanites. There were other people. Seven, seven, what? Seven tribes. Yeah, Canaanite, Girgashite. Girgashite. That could be, I don't know, maybe all of them are Eretz Yisrael, maybe they're all called Canaanites. But from other places, from Ur Kasdim they're not Canaanites. Yeah, so the she'eilah is, so what does it mean? It must mean that she was a daughter of a merchant. Where do we see Canaan as a merchant? דכתיב, it says, כנען בידו מאזני מרמה. A merchant, in his hands he has the weight, cheating weights. I mean, it's it's not a positive, but the word Canaan means a a merchant. אי בעית אימא מהכא, and if you want to say from here, there's another pasuk, it says, אשר סחריה שרים, כנעניה נכבדי ארץ. Its merchants are שרים, officers, and its another לשון for its merchants, כנעניה, its merchants, are נכבדי ארץ, are חשוsession people in the land. I once told you this, I once in the שיחות that we wrote, so I wrote a mareh makom, the Rebbe said in the sicha that כנעני means a merchant, so I wrote a mareh makom at the bottom, this pasuk: כנען בידו מאזני מרמה. So the Rebbe was מגיב the sicha, the Rebbe, he didn't, didn't, if he didn't like something you wrote, it was no rachmanus, I mean he oof, so the Rebbe put in Rashi in Chumash, Rashi on this pasuk: וירא שם בת איש כנעני. Rashi says סוחר. And he added: וכי אף אחד מכם אינו לומד חת״ת? Just the fact that you chose a wrong, a different one, it makes it wrong, why is it wrong? Not wrong! He left that, but he added, in other words, you should have brought this one, this is like first, this is the foremost, Rashi. I think it was a Rashi sicha also. He prefers Tanach? Huh? Tanach. No, don't you guys learn Chitas to know this Rashi? Not one of you guys, not one of you learned Chitas! Of our group who wrote the שיחות, not one of you learned Chitas? He prefers Tanach. Huh? At least one of you. The truth is, when I wrote this mareh makom, I knew the Rashi. It's the simple one. I didn't write it because I thought if you have a pasuk, why do you need a Rashi? The

Rebbe felt that the sicha Rashi is a, and מקרא רש״י, you know. So which is which is higher in this sense, a Rashi or a No, both, need both. This is a Tanach, as opposed to Chumash. Yeah, yeah, but the Chumash doesn't say that, you don't know this means, Rashi says it. No, the רבי wanted it because it's it was a רש״י שיחה. So, in a רש״י שיחה, you want us to make a little Rashi everything fit. It's also a negative connotation the Actually, in Chassidus, when they bring כנעני in לשון סוחר, they always bring this pasuk, not the Rashi. Okay, comes the Gemara ווייטער: והיה ה׳ למלך על כל הארץ. Hashem will be the king on the whole world. ביום ההוא, that day, יהיה ה׳ אחד ושמו אחד. That day when משיח will come, Hashem will be one and His name will be one. פרעגט די גמרא: אטו האידנא לאו אחד הוא? Well now He's not one? Then He's going to be one, now He's not one? אמר רבי אחא בר חנינא, Rabbi Acha bar Chanina said: לא כעולם הזה עולם הבא. No, it's like a difference. Now is not the way it's going to be in Olam Haba. Olam Hazeh, nowadays, על שמועות טובות אומר, on good news you say ברוך הטוב והמטיב. You thank You thank Hashem for doing good. Now, שמועות רעות אומר ברוך דיין האמת. And if something bad happens, you say ברוך דיין האמת. אבל לעולם הבא, כולו הטוב והמטיב. In Olam Haba, it'll always be הטוב והמטיב, because only People are not going to die. Yeah, nobody dying. Me'ikar hadin, even on other bad news you say דיין האמת. But people, yeah, they're not going to be any bad things. So that's the pshat, then it will be the only one. Hashem will be the only one, only one berachah there will be. That's, Hashem will be one. ושמו אחד There will be no bad. Even because we'll be able to say that, in other words Won't be any bad. Then it says: ושמו אחד. His name will be one. מאי אחד? What do you mean one? אטו האידנא לא שמו אחד? Well, now He

has not one name? The Gemara says: אמר רב נחמן בר יצחק: לא כעולם הזה עולם הבא. Now is not like לעתיד לבוא. עולם הבא עולם הזה I mean נכתב ביו״ד ק״י ונקר באל״ף דל״ת. Now, He's written יו״ד ק״י וא״ו ק״י, because we don't pronounce it. We pronounce it אל״ף דל״ת, אדנ-י. אבל לעולם הבא, כולו אחד. It'll be everything will be one. נכתב ביו״ד ק״י ונקרא ביו״ד ק״י. It'll be read written יו״ד ק״י וא״ו ק״י, and it'll be Because of the מדריגות you've got? No, because then it will be בגילוי. Havayah will be בגילוי, it's a higher מדריגה. סבר רבא למידרשה בפרקא I mean, written, it's written completely different Chumash is written. In Sefer Torah, it says every time it's ה׳, it's יו״ד ק״י וא״ו ק״י. But we read it אדנ-י. So it's still said the same, it's just Because now we're going to pronounce it. Havayah, we don't even know now how to pronounce Havayah. How do you pronounce Havayah? We don't know that. The the נקודות that we have in the Siddur for Havayah, that's because it's the נקודות of אדנ-י. Right. But the real Shem Havayah, we don't know. Keyner no one knows. Keyner veyst nisht, keyner veyst nisht. Kohanim, they knew, the Kohanim knew. סבר רבא למידרשה בפרקא, רבא wanted to to darshan, explain in a in shiur, the inyan of how to read Shem Havayah.

אמר ליה ההוא סבא, so an older person, one of the alte yidden said to him: לעלם כתיב. It says לעלם, עלם is לשון העלם, hiding. Why does it say that? So רב אבינא רמי, because Rav Avina asked the kashya: כתיב, it says in one pasuk: זה שמי לעלם, this is my shem to hide, because it says לעלם without a ו, so it's read it לעולם, but the written is לעלם. העלם. העלם. וכתיב: וזה זכרי לדור דור. זכרי means to remember it, to to do say it. אמר הקדוש ברוך הוא: לא כשאני נכתב אני נקרא. That's what it means. It's part of it is there, part of it not. I'm written, טאקע, נכתב אני ביו״ד ק״י, אבל נכתב אני באל״ף דל״ת, I'm I'm I'm נקרא אני באל״ף דל״ת. So they're both true. You have to write it בפועל the גילוי, the זכרי, but you have to pronounce it only the העלם. Go ahead. I was thinking Pesach, how come that by the אלע ביידע by the הגדה, פסח, ער האט דער חכם וואס ער טוט רעדן, דער רשע, הא? דער רשע וואס ער טוט רעדן. על כל פנים אז מ'איז נישט קיין אידן, ענדליך שוין, אבער דאך... ענדליך שוין. עפעס אינדערמיט. נאר א גראדער שכל זאגט מ'איז נישט קיין גוי, מ'קען נאר, מ'פרעגט דעם פשט. איז וואס זאל ער זיין? ניין, א וואוילער רשע, עפעס חכם, עפעס רשע, עפעס אינדערמיט? עם הארץ, דארף נישט קיין שכל, גיט א פארציע. The רשע is an עם הארץ. אזוי? I mean.