after we learned the story of Hillel and the Bnei Beteira, when they didn't know the דין if you should be מקריב the קרבן פסח on Shabbos and it דוחה שבת, okay. So now the Gemara continues and says like this, אמר רב יהודה אמר רב, רב יהודה in the name of רב, כל המתייהר, anybody who is making himself like a baal gaavah, he is holding himself big, אם חכם הוא חכמתו מסתלקת ממנו, his chochmah will go away. אם נביא הוא נבואתו מסתלקת ממנו, if he is a navi, the nevuah will go away. Where do we see it? אם חכם הוא חכמתו מסתלקת ממנו, if he is a chacham, the chochmah will go away, where do we see it? Hillel, from Hillel. דאמר מר, didn't we say before when we told the story of Hillel after they made him into the, asked him the sheilah, it says התחיל מקנטרן בדברים. He started giving them mussar. He started showing them who are you and the Gemara said before he's telling them why didn't, this whole thing came because you guys are not, like you're lazy, you didn't go to learn by Shemayah va'Avtalyon, why didn't you just. So what happened afterwards? So later on when they asked him a certain halachah, what did he say? ואמר להו הלכה זו שמעתי ושכחתי. Later they asked him, what should we do with the knife, Shabbos, how could we, those who forgot to carry a knife, how do you carry a knife? So he said, I forgot, but let's see what the Yidden will do. So what happened was those that had a goat took it on the horns, those that had a sheep put it on the wool. And he said, \"Oh, that's exactly what I was taught.\" So what made him forget? Because before that, he made groys, and he started giving mussar and started to make himself big. So that's the raayah that if you're a chacham, your chochmah will go away. אם נביא הוא נבואתו מסתלקת ממנו, if you're a navi, your nevuah will go away, where do we see that?

Devorah, by Devorah HaNeviah. It was right after he was appointed. After he was, yeah. It's happening in the Gemara right before. Right, yeah. And, well, the kavod, when they appointed him, he felt, and he started giving the mussar. So where do we see by Devorah? דכתיב, it says, חדלו פרזון בישראל חדלו, that it says that when the the Plishtim made tzaros and so the פרזים, the openness by Yidden stopped, עד שקמתי דבורה, till I got up, I דבורה, שקמתי אם בישראל, I, the mother among Yidden, till I came, things were not good. Well, that sounds a little bit like a shtikel gaavah. So what does it take, and that's what she said, כתיב, later it says, עורי עורי דבורה עורי עורי דברי שיר. Wake up Devorah, and speak שיר. What do you mean wake up? Obviously there was a time when this was forgotten from her, the שירה that she said which is with nevuah, she had to get get an התעוררות to do it. So obviously she forgot, she lost her nevuah for a moment. Why did she lose her nevuah? Because of what she said before. She said before, \"Look, I am.\" Actually the Gemara says a similar thing לגבי by

Shmuel Hanavi. Yeah, we learned that in in in, yeah, and he said אנכי הרואה. He said, \"I'm the seer.\" And then what happened later? It came, he didn't know when it came to pick Moshe Rabbeinu also. Huh? Moshe Rabbeinu himself. He doesn't bring, yeah, there it's מתחש. Now the next thing, כל הכועס, when angry, but earlier is something else. Yeah, here it's So that's why he forgot. He said he has to bring up. Yeah, yeah, yeah, what what did he forget? Oh, at בנות at Bnos Tzelafchad right, yeah, by בנות, because there it wasn't כעס. No, the other thing that says he forgot, ברוגז כעס, yeah, Tosafos says, you're right, Tosafos says it's because he said by Yisro that he will appoint the the the דיינים, שופטים, וכל הדבר הקשה יביאון אלי, anything that's hard come to me, so he made himself big, so tachlis because of that he forgot later. Yeah, but that's why you can't discover this. He they should bring to Moshe Rabbeinu before they bring to Devorah. But there it wasn't nevuah. Why not for that? This is nevuah, this is שיר, there it's halachah, there it's not nevuah. So it is as a chacham, like Hillel. Yeah, but that's but that we have a המשך for before. See the Gemara is not look, it's not the story, it's a המשך of before. It could Ah, but they also have a problem. Huh? By us We forget it without, without metziut. It's not a chacham and not a navi. So we have the מציאה without other chachmah and nevuah. Halachah you don't have. We forget not being nasi. Right, right, it's not like that. And that's why you're not supposed to even have Right. Not to make them a name. Not a name. Halacha is. Nobody even know the girsa of if and where. It's possible to tell them. Brings you Amar Rabbi Shimon ben Lakish, Rabbi Shimon ben Lakish says, כל אדם שכועס, anybody who gets angry, אם חכם הוא חכמתו מסתלקת ממנו, if he's a chacham, his chachmah will leave him. אם נביא הוא נבואתו מסתלקת ממנו, if he's a navi, the nevuah will go away. Where do we see it? So this is kaas. This is and there the Gemara can bring from Moshe, but this is not the same thing. אם חכם הוא חכמתו מסתלקת ממנו, if he's a chacham, the chachmah will go away, Moshe, from Moshe. כתיב, it says, where do we Moshe got in kaas, says ויקצף משה על פקודי החיל,

when they came back from the war with Midyan, and Moshe saw that they left over all the women, they didn't kill them, so Moshe got angry. Okay, where do we see because he got angry he forgot halacha? Not nevuah, halacha. כתיב, it says later, ויאמר אלעזר הכהן, later Elazar, Aharon wasn't alive already, but Elazar spoke to the Yidden and gave them the halacha of גיעולי כלים, how to כשר כלים, גיעולי נכרי. Why did not Moshe give them the halacha? Mikalal is a re'ayah that משה, נעלם ממנו, that from Moshe it got forgotten. So if it got forgotten, why did it get forgotten? As a, for that, that he was in kaas. אם נביא הוא, where do we see if he is a נביא נבואתו מסתלקת הימנו? That if you get angry the nevuah will go away? Elisha. Elisha. Ksiv, it says, לולי פני יהושפט מלך יהודה אני נושא אם אביט אליך ואם אראך. It says, \"I don't want to look at you, I don't want to see your face,\" he said to ksiv, it says later, ועתה קחו לי מנגן והיה כנגן המנגן ותהי עליו יד ה׳. Later on, he had to bring a מנגן, someone to sing, and when the song came, then the the יד ה׳ was on him. Obviously, he was a navi the whole time, a siman that the nevuah had left him because he said something that was out of anger. אמר רב מני בר פטיש. Rav Mani bar Patish said, כל אדם שכועס, any person that gets angry, אפילו פוסקין לו גדולה מן השמים, even if they promised in the שמים they have signed, sealed that he will become great, he will reach a, he will become, have a high position, מורידין אותו, so we take him down. מנלן, where do we see it? Me'Eliav. Interesting, from Eliav. Eliav was a son, a son of Yishai, a brother of David, and he really was the oldest, and he really was supposed to be the the melech. Ksiv, it says like this: ויחר אף אליאב בדוד ויאמר.

Eliav got angry at David. So what happened later? וכי אזל שמואל לממשחינהו, when Shmuel came to give משיחה, the Aibershter told him, \"Go,\" and he told him to go to one of the children of Yishai. Now, he didn't know who it was. So says, by all of them it wasn't, finally to David it was. בכולהו כתיב, by all of them it says, לא בזה בחר ה׳. When he asked, when he came to one kid, so the Aibershter told him, \"No, this is not what I want. This is not what.\" By Eliav כתיב, it says, ויאמר ה׳ אל שמואל אל תבט אל מראהו, don't look at him, ואל גובה קומתו, and don't look at his height, כי מאסתיהו, because I rejected him. \"I rejected him,\" that's the word I'm looking for. \"I rejected him.\" What does it mean rejected? He says, דהוה רחים ליה עד האידנא, until now I liked him, that's now I, but the others doesn't say, they're not lechatchilah not candidates. He was a candidate, not only a candidate, he was supposed to be, and because he got angry, the Aibershter, and this is it's such a Why was he angry? Who was he angry with? You know? He says angry at David. At David? Why? I don't know what the story there is. Oh, the pasuk says על על מי על מי נטשת את מעט הצאן. That's what he told David? Yeah, he got angry. Yeah, David came to bring the his father sent him to bring the The ככרות ערובה, some Yeah, yeah, yeah, yeah, right, right. ידעתי את זדון לבך, you came to see the מלחמה, you want to see the sight Action. Yeah, על מי נטשת את מעט הצאן. Yeah, he left the sheep. ידעתי את זדון לבך. So that shows, since he was angry, but this is such a thing, suddenly, no, punishment you were angry. It's noge'a to forever. After David became Melech, forever, David, that's his family and his, had it been Eliav, that would have been forever. So it's an interesting thing that עד כדי כך it shows how anger is a terrible thing. It says other places, not this is not the Gemara, another Gemara, that anger is avodah zarah, all kinds of things. But I don't see why they're picking on Elisha. Eliyahu gave him a tenfold of what Elisha said. Eliyahu. He really told him off much worse than than than what Elisha said to It's not what you say, it's ka'as. Anger, not what you say. Why did he become a Melech? Who? Eliyahu told off Achav. Doesn't mean it's ka'as. Yeah, I mean he's not to give him busha, it's anger. Anger, I mean, here by, it says anger. He wasn't, he wasn't beka'as, Eliyahu? No, no, I don't think so. No. He just he said him what he was supposed to say, but I don't know if he was in ka'as. Whoa! Did he ever tell him! So? Doesn't mean if someone... But here by, so the Gemara knows it was ka'as. Okay. And the reason why ka'as is, because ka'as is ga'avah, that's really what it is. Why does a person get angry? Because, oh, if he, you insult me, you did something to me, I mean, it's me, me, me, everything is me, so that's why you get angry, so it's ka'as. So by an inyan of ga'avah it says the same thing, אין הקדוש ברוך הוא, השם says אין אני והוא יכולין לדור במדור אחד, השם says like, it's like דוחק רגלי השכינה, it's Anyway. Now the Gemara quotes from the Mishnah. it says that what they used to do with the korban Pesach in during the week and the same thing on שבת, מיחה קרביו. What does מיחה, מאי מיחה קרביו? What does מיחה קרביו mean? קרביו means the insides obviously. What does מיחה קרביו mean? רב הונא אמר, רב הונא says שמנקבן בסכין, that you would take the insides, the kishkes, and make a hole. When you take a hole, you would take out all the dirt from inside. That's what they did. רב חייא בר אבא אמר, רב חייא בר אבא says שירקא דמיא, this is like a certain, certain fluid inside the stomach, דנפקא אגב דוחקא דסכינא. It's only, it's like a dirty stuff inside that only comes out when you squeeze it with a knife, it'll come out. So there's a different teitch in the word מיחה. What does the word מיחה mean? אמר רב אלעזר, רב אלעזר says, מאי טעמא דחייא בר אבא? What's the reason of חייא בר אבא? If חייא בר אבא obviously holds מיחה קרביו means taking out the the the bad ליחה, the bad liquid that's inside. So how does that fit to the, where do we see that the word מיחה means that? Yeah. See, מיחה, the first peshat we understand how it fits, because the first peshat, מיחה means more like, using what? No, like melting or, or, yeah, so that's like, you're a ממחה. It's, it's, that's what it is. מצי פירוש רש\"י נמחה בתוכו, like it gets, it gets, not melt, it gets, it softens, it gets soft and it's thick. Like, when you push it, it push it out. Well, that fits. But where does the מיחה fit to what we said, the dirt that's inside the stomach comes out with a knife? So obviously the word מיחה has another meaning. So he says, \"Now what's the reason of חייא בר אבא who says this is the teitch מיחה?\" דכתיב, it says, וחרבות מחים גרים, גרים יאכלו. What they're going to take, be taken away from the מחים, גרים are going to eat. Now, what does that mean? חרבות means what? Swords? No, here חרבות means לשון חרב, לשון חורבן. חורב. What what's going to be taken away חובים? No, no, לשון destroy like, yes, from that שורש. מאי משמע? What does that mean? What's the משמע that this has a to with what we're saying? כדמתרגם רב יוסף, רב יוסף טייטש, that what does it mean וחרבות מחים גרים יאכלו? ונכסיהון דחייביא צדיקיא יחסנון, that the the the property of the רשעים, the צדיקים will take. So גרים is like the צדיקים. Why they call צדיקים? Because they live in this world only as גרים, they're here, they're not feeling this their place. So the word מחים is bad, for the bad ones. So we see from here that the word מיחה means getting rid of the bad. But then the same פסוק says, ורעו כבשים כדברם. What does that mean? So he says, אמר רב מנשיא בר ירמיה אמר רב, כמדובר בם, that the כבשים, the sheep, will be done to them what was said about them. מאי כמדובר בם? What was said about them? What did the Aibishter say to them? אמר אביי, וחרבות מחים גרים יאכלו. What it means it's because these two halves of the pasuk go together, that the Aibishter will give to the כבשים. The כבשים are sheep. Who are the sheep? The sheep are Yidden. So the there's a the Gemara says, שה פזורה. There's a פסוק, שה פזורה ישראל. Yidden are a sheep like a sheep that's sheep that's spread out all over. Anyway, Yidden are compared to a sheep. Ah? כסחליה, yeah. We always use that לשון. Yeah. So what the pasuk is saying that the כבשים will get what was told to them. What was told? So the pasuk continues. What's told to them, that וחרבות מחים גרים יאכלו. So the tzadikim, all the Yidden are called tzadikim, will get inherit from the reshaim. אמר ליה רבא, רבא says, בשלמא אי כתיב חרבות כדקאמרת, if it would say like this, ורעו כבשים כדברם חרבות מחים גרים יאכלו, then it makes sense that כדברם means Aibishter will give the sheep, the Yidden, like it said. And the pasuk continues, that מחים גרים אה חרבות מחים גרים יאכלו. That means what going What did he say? That they're going to eat. The the the tzadikim will get from the reshaim. עכשיו דכתיב וחרבות, it says first, the כבשים are going to get what was told, and חרבות מחים גרים יאכלו. Milta achrita, so it must be something else. So we're back to the she'eilah, what What does this pasuk mean? אמר רבא, רבא says, כדרבי חנינא אמר רב. Like Rabbi Chanina said in the name of רב, אמר רבי חנינא אמר רב, עתידים צדיקים שיחיו את המתים. Tzadikim are going to have the power to be mechaye meitim. Why? לעתיד? Ah, le'atid lavo. עתידים, yeah, לעתיד. Which some צדיקים could do it now because they're like לעתיד. כתיב הכא, here it says, ורעו כבשים כדברם, so it says כבשים, and it says כתיב התם, another pasuk says, So it says, רעו לשון sheep, uh, uh, pasture. Then it says, ירעו בשן וגלעד כימי עולם, that that ירעו, that the same ירעו, it's a gezeirah shavah, רעו and ירעו. And there it mentions Bashan and Gilad. What's Bashan and Gilad? Bashan is אלישע, הבא מן הבשן, he comes from הבשן. How do we know that it's ויהי ישפט בבשן, זה בשן. כתיב it says פה אלישע בן שפט אשר יצק מים על ידי אליהו. So we see from here, so this goes on on on Elisha who was in Bashan, because here it says ויהי ישפט and there it says פה אלישע בן שפט, so ישפט is Elisha's father, and it says Bashan. Anyway, here we have a re'ayah that Elisha is Bashan. So when it says in pasuk ירעו בשן, so that means, and this pasuk is a gezeirah shavah to רעו, that means that the Yidden are going to have what Bashan had. What did Bashan have? Who's Bashan? Bashan is Elisha, so one of the things we know Elisha did was מחיה מתים. Eliyahu was mechayei meisim, and Elisha was mechayei meisim twice. Who will be the mes? Huh? Tzadikim. Oh wait, later we're going to say there's a פסוק נער בן, בן מאה שנה ימות, the Gemara says it goes on the goyim, but even even goyim. Or maybe it means in the beginning when they'll still need it. And Gilad, says Bashan and Gilad, so Bashan and גלעד, גלעד זה אליהו, שנאמר it says ויאמר אליהו התשבי מתושבי גלעד. But what's the big deal? Wasn't Rabba mechayei the Rav Zeira? I mentioned that some tzadikim were already now in olam hazeh. Although although he didn't want him he didn't want him a second time to go. He didn't want to risk it the second time. That was the second time. That's the second time, the second time. But what you're asking is, it takeh says in the גמרא זוטרא דבכו מחיה מתים. The smallest one of the Tannaim or Amoraim were able to mechayei meisim. Were able to, this this doesn't mean they did it. The Alter Rebbe. There's a story. Huh? Mechayei meisim all of us, we're all meisim and he gave some he gave us some chiyus. If you make a baal teshuvah you're mechayei meisim. Yeah. The story, there's the greste, the greste techiyat hameitim is Alter Rebbe with, with Chabad. Chabad means makes your seichel understand the Aibershter. א שטיק גרעסערע מת wie der kop, wie the seichel. Seichel is Rambam says seichel is very cold. The hartz is warm, the seichel is cold. That's a mes. And when you make your seichel excited about the Aibershter, that's תחיית המתים. A dead man you made, that's תחיית המתים. But what you're saying is an act story of a physical story, that when the Alter Rebbe ran away from Napoleon, so he had 60 wagons, a whole a whole שיירא, and they went for many places. So there's one guy who was a big גביר, he supported them. He gave paid all the money for everything. And once when he came to a certain place, they stopped, anyway he got the guy's wife was upset a little bit at him, so he got into an argument, anyway he gave her a push by mistake, and she fell off the second floor, and she fell down, she died. The one who the one who gave the פרנסה. The one who gave the פרנסה for months and he paid for everything, for 60 wagons, you know how many people were involved. So the guy came running to the Alter Rebbe, why does, I did so much, wie kommt es to mir? So he said the Alter Rebbe said, \"Okay, take me.\" So he took him to the place where she was laying on the floor. So the Alter Rebbe took the stick, started pushing her, he says, \"What, זייט נישט קיין קפריזנע, אידענע\". In Yiddish, a קפריזנע, a קפריזנע is, not stubborn, but Capricious. What's capricious in English? What does that mean? א קפריזנע, the same word, person, whatever he has. So he says, \"זייט נישט קיין, זייט נישט קיין קפריזנע, שטיי אויף און גיב אונז, גיב אונז כיבוד\" or something, \"give us some tea\". And he pushed her with the stick, so she got up and she came inside and she prepared them breakfast, I don't know what she did. She went against the railing, and the railing went And the railing fell down, she fell down. Oh yeah, yeah, yeah, right. Now there's another maaseh of Reb' Shmuel miNikolsburg. Reb Shmuel once, was a time that the Alter Rebbe was sick and the doctor said that he has to sit, soak himself in a bathtub for a משך זמן every day, or whatever, so he couldn't learn while he was in the bathtub. So, Some of his children would stand there and talk stories of tzadikim. He shouldn't waste his time. So someone started telling something about Rav Shmelke. The Alter Rebbe said, \"I don't want in the bathtub. When I'm in the bathtub, in the bath house you can't talk about Rav Shmelke.\" The Alter Rebbe was in the bathtub. He said, \"Why?\" \"I'll tell you later.\" Later he said, \"A person that was מחיה מתים, so holy that you can't talk about in the bathtub.\" So they asked him, \"What's the story?\" So the story, there was a very long story, but the nekudah of the story is like this. There was a guy who was a big rich man, and then he became poor, a יורד, and he wanted to go around collecting, but he was embarrassed. So he came to Rav Shmelke and asked him to give him a letter, so to have a letter from Rav Shmelke. So Rav Shmelke gave him a letter, even though he never gave, but this guy, he knew him, and he was a big, gave a lot of tzedakah before. Anyway, he gave him a letter. The guy went with this letter, and he collected a lot of money, because people saw Rav Shmelke is asking to give it. And he went far away. So finally he got himself as much money as he needed, and he was already far away someplace. He met up with this other shnorrer, with a guy who was staying in the same place. And they were talking, so he

tells him the story. This other shnorrer says, \"You know what, you're going home already. Sell me your letter.\" Oy gevald, he would never do such a thing. Yeah, no, that guy, no one would do such a thing? So the guy had a nisayon and he was דורכגעפאלן, and he sold him the letter. This guy went around collecting and people gave him. Came to a certain place, in a certain city, anyway at the end was, so he died in that city. No one knew who he was, but they looked through his things, they found this letter. The letter from Rav Shmelke, so they knew his name, they knew his city, and they notified the Beit Din in that city that this guy died. So the wife, and it wasn't him. So afterwards his wife actually got married, they married her, and had a child, and there was going to be a brit. And he happened to, this guy who got the money, he was on the way back, someone stole all his money, and they leave him a קבצן, he had no penny, someone on the way stole his money. He lost his, he lost his money, lost the letter. So now he can't, his wife didn't know anything about it. So now he started going around shnarren until finally he got to his city. He got to his city, no one recognized him because he was already with long hair, with the, and the first thing he asked people, \"What's doing with this woman?\" He didn't know who it was. \"This woman, oh, she got married, today is the brit!\" And this was in Nikolsburg and Rav Shmelke is there. So when he came to the bris, he

walked in, and Rav Shmelke wasn't by the bris, but, so he walks in and he says to somebody there, \"I want to see the יולדת. I want to see the mother.\" So she was in the room and they, so they asked, \"How could, a strange man wants to see the woman?\" But he said he's not going to let the bris, so they asked the rabbanim there, \"Are they allowed to do it?\" So, \"Let him do it.\" So he went in and Stop the bris. He said, \"If you don't let me see the mother, I'm going to make a טומל ומפולת.\" Yeah, nothing happened. So he went in, so finally he went in. He went in and she saw him, she

recognized him, and she faints, and she died. She died, and also the child died. She died, so Rav Shmelke came, and Rav Shmelke said, \"Why should she die? He deserves to die.\" And he said, \"Let them change.\" So she became alive and he died. But wait a minute! It's still a mamzer! A ממזר דאורייתא, it's still a mamzer, but she doesn't deserve to die. She is okay, but the child is a mamzer. After all the things that could take place, the child is still a mamzer, that doesn't change. Why is it a mamzer? So? So she didn't do anything... Still an אנוסה, it's still a mamzer. Adrabah, the

Gemara says if a Beis Din gives a heter and the husband comes, תצא מזה ומזה, and the child from the second husband is a ממזר דאורייתא. If she goes back to the first husband and has a child, the child is a ממזר דרבנן. The Gemara says. But the child is a mamzer, there's no question about that. It's not her fault. What happened if a woman נאנסה? A married woman נאנסה had a child, and we know it's from that guy. Sometimes if you don't know you say רוב בעילות אחר הבעל, so it does. But let's say the husband wasn't in town, I mean away for two years... Yeah, no, if you know it, so then it's That's what I'm saying, the Gemara says the Beis Din paskent You can rule or not, the Beis Din paskent you're allowed to, and then the husband comes, תצא מזה ומזה, והולד משניהם ממזר. Yeah. הלמאי נפקא מינה? It's a ממזר דאורייתא, ממזר דרבנן, because from the first guy it shouldn't be a ממזר דאורייתא. No, העלם דבר can bring a korban?

No, העלם דבר brings a korban? No, it's only הורו בית דין of the שבטים, if a whole שבט. But what one person does, bring your own korban. Okay, let's go back to Yeah, they make an error and גאנץ כלל ישראל follows them, then they No, but they make a mistake. הורו בית דין, that's the עבירה, and there's no aveirah. אמר רבי שמואל בר נחמני אמר רבי יונתן, עתידין צדיקים שיחיו מתים. Tzadikim in the future will be mechayeh meitim, כתיב it says: כה אמר ה׳, so Hashem says, עוד ישבו זקנים וזקנות, the time will come and old men and old women will sit ברחובות ירושלים, in the streets of ירושלים, ואיש משענתו בידו, and everyone will have his stick in his hand. What's the remez? Ketiv it says: ושמת משענתי על פני הנער. By Elisha when he was mechayeh meitim, what did he do? He gave first Geichazi the stick, and he said, go and put the stick on and be mechayeh meitim. לפועל it didn't work because he the, but לפועל so we see mishenet was a tool of תחיית המתים. And it says that then זקנים וזקנות ברחובות ירושלים, and they'll be mechayeh meitim. Ulla רמי, Ulla asked a kashya. Ketiv it says: בלע המות לנצח. Hashem will make death be swallowed away forever. Ve-ketiv it says, for לעתיד לבוא: כי הנער בן מאה שנה ימות. He dies at a hundred, you will be called a child, fine, but he'll die. לא קשיא, הא בישראל הא בעכו״ם. This is yidn, this is goyim. Goyim will die, live long, but eventually they'll die, yidn not. פרעגט די גמרא: ועכו״ם מאי בעו התם?

What are the goyim doing there bichlal? לעתיד לבוא there'll be goyim? Ein, yes. Ketiv it says: ועמדו זרים ורעו צאנכם, that the zarim, the strangers will come and they're going to be the shepherds. Huh? That's that's all the shiur. What if there's ברוך אתה ה׳ אלקינו מלך העולם שהכל נהיה בדברו know that they're wrong. In a case where