Holding here on למד זין. זה צד ימין. That's right. It's close to the bottom of the page. The guy doesn't see למד זין? No, I found it. Quotes a pasuk: דבר השם אשר היה אל הושע, which is the beginning of ספר Tanach of Hoshea, not Yehoshua, and not Yeshaya, Hoshea, from the Trei Asar. When did Hashem speak to him? בימי Uziyahu, Yotam, Achaz, Chizkiyahu, these are four melachim. He was this He was the navi in the time of these four kings, מלכי יהודה, they were the kings of Yehuda. So the Gemara says like this: בפרק אחד נתנבאו ארבעה נביאים. It was a one period when there were four neviim at the same time. הגדול שבכולם הושע, הושע was the greatest. And remember it says: תחלת דבר השם בהושע, that the first words of Hashem came to Hoshea. And what does that mean? וכי עמו עם הושע דיבר תחלה? The first person Hashem spoke to was Hoshea? והלא ממשה עד הושע היו כמה נביאים, from Moshe till Hoshea there were many prophets, many neviim. Therefore, אמר רבי יוחנן, what does that mean? תחלה לארבעה נביאים שנתנבאו באותו הפרק. It means the first first means the greatest of the four at that time. And who were the four? ואלו הן: הושע, ישעיה, עמוס, ומיכה. So they were all he was the greatest of them. Okay. אמר ליה הקדוש ברוך הוא להושע, the Eibershter said to Hoshea: בניך חטאו. Your children sinned, the Yidden sinned, your children sinned. Since he's a navi, they're called his children. Now, really

היה לו לומר, he should have answered Hashem: בניך הן, they're not my children, they're your children. בני חנוניך הן, they're the children of the ones that you give chen to, the ones that you like, the ones that you grace. בני אברהם יצחק ויעקב. That's what they So the Eibershter said you should have said they're your children, children of אברהם, יצחק, ויעקב, גלגל עליהם מידת רחמיך, so bring upon them the מידת הרחמים. The Eibishter would say to you, see children sinned and therefore I'm going to punish them, because they sinned against Him. So he should have answered they're your children, have rachmanus on them. לא די שלא אמר כן, not only did he not say that, אלא אמר לפניו, this is what he said to the Eibishter: רבונו של עולם, כל העולם שלך הוא, the whole world is yours. העבירם באומה אחרת, change them, you can take anybody you want, you're the baal habayis of the whole world, so change the Yidden, change it to to to to the Turkeys. To the Turks. אמר הקדוש ברוך הוא, so the Eibishter said: מה אעשה לזקן זה? What should I do to this old guy? It was how should I show him that he made a mistake? So the Eibishter like when the Eibishter said your children sinned, the Eibishter expected him, this is the job of the navi to take care. It's interesting how this is how in the Gemara, but the mefarshim say this, like how the whole idea of a navi, of a leader of Yidden, is to always care about the יידן, עד כדי כך, even to give up of themselves, even to give up their The

whole maaseh with Yonah, that's what they say. Yonah was a navi. Why did he ran away? When he wanted to run away to Tarshish, why why? Every, all of him he ran from. So, not from goyim... No, he ran because he didn't want to go to the goyim and tell them to do teshuvah. He didn't want The Eibishter told him! The Eibishter told him... That's why the navi's position is to... Oh, but that's that's the answer, comes back No, but the Eibishter told him to go to the goyim, to worry about the goyim, he has to do a nevuah. The נביא הכובש נבואתו חייב מיתה, he holds that... Yeah, but the answer is, the mefarshim say that he was afraid he's going to go to Nineveh and they will do teshuvah, and it'll make a kitrug on Yidden. The Eibishter will be able to say, \"Look, the goyim were told to do they did teshuvah, and the Yidden are not doing teshuvah, they didn't do it at all.\" So to protect the Yidden, not to have a kitrug on יידן, that's what that's what he did. So that's why he ran away and he was over an aveirah. In other words, he did something of to run away not to give over the nevuah is an aveirah, chayav... When was Yonah? Yonah was what was Yonah exactly? Do we know? We don't know it? Yes, we know the the... Do you remember? See, but it was a time that he was Nineveh, so that was hundreds of years after after יציאת מצרים, this was... Say, well, but it was after מתן תורה, in other words. Yonah? You're mixing with Iyov, Iyov. Yeah, maybe, maybe I'm... No, Yonah was later, yeah. He didn't want to do it. It's a derech agav, the famous story which I told many times, I

think it was the Zitshaver or I think the the Komarna, I think it was the Zitshaver, that once they brought to him a a a neshamah that speaks, what's it called, a dibuk. Somebody a dibuk got into somebody and they brought to him. To whom? To the I think to the Zitshaver. One of the Rebbes, one of the big Polishe Rebbes, one of the big They brought to him that he... That's my department. Which of the Polishe Rebbes is this? I think the Zitshaver. Zitshav, the Baal Zitshaver. You hear about him, he's one of the top Rebbes in the Polishe world, I mean. I think it was him, or maybe the Komarna, I think... was the, one of the... Anyway they brought... Might have heard it. Actually the whole makor of saying the שש סדרי משניות for an avelut or for a chiyuv comes from the Komarner. In our siddur it brings on the Komarner. Anyway, so they brought the dibuk. And the dibuk, he started talking to talk to the dibuk. And he said, \"Who are you?\" So he said, \"When Zechariah Hanavi gave the nevuah, I was the first one that and the יידן killed him. I was the first one to jump on him, gave him a slap. And after me more people came and finally we killed him. Memeila, since then my neshamah doesn't find any menuchah because of something terrible that I did.\" While they were talking to him, the the Tschechaver was with his tzitzit was מייחד ייחודים. \"You told us before you said it was the Komarner.\" Komarner, I said I don't remember even then I think I said I don't know it was Komarner or Tschechaver. Whatever I say this I say because I have to look it up to see, and I never got a chance to look it up, it's one of them. Anyway, so he was doing something with his tzitzit, מייחד ייחודים, עפ״י קבלה, big things. So the this neshama or the dibuk started laughing. So, \"Why are you laughing?\" He says, \"You here, nowadays, you're such a big tzadik, you're a big guy, you know how to do these things. In my time, every shoemaker, every pshuter guy was we were so great that every pshuter guy was able to do this. That's how how great our generation was.\" So he said to him, \"So why did you do this? Why did you kill the Zechariah?\" \"So I'll tell you what we did, which was wrong, but I'll tell you what we did. We had a kabbalah, which is not written anywhere, but we had a kabbalah that a navi who is told nevuah, a bad nevuah, if he doesn't say it, it won't come true. But he has to say it because there's a din, a navi must give over the nevuah.\" \"You're mad at him for saying it?\" So they were mad. He said you should have given up, you should have done an aveirah, and not say it, and you would have been done in order not that it shouldn't happen, and mimela you would save the Yidden. So he said, \"In that case, I will do something to a tikkun for your neshama.\" After that I don't know what he did, if he did whatever thing, he said you take a Kaddish or a Mishnayot, a tefilah, something he did for his neshama. But anyway, this is the idea of of Not the same in Yonah's case? Huh? Not the same in Yonah's case, because they wound up doing teshuvah anyway. I mean, he he did an aveirah, what did he accomplish? Yeah, lefoal, lefoal, he tried. He didn't even do it, so No, he didn't, but then finally he went. The Eibershter made him go, he went. The Eibershter forced him to go, but he tried, he tried to do it. This is what the רבי'ס ביאור on on why Moshe Rabbeinu broke the luchot. Pretty bad thing to break the luchot. Right. That's taking a Sefer Torah and tearing it, that's breaking the luchot! But he did it to protect the Yidden, the יידן'ס רש״י'ס... Yeah, the Rebbe says this is the greatness. יישר כחך ששיברת. Yeah, that's that's Rashi. Anyway, so the Aibershter said to him, \"So why didn't you say this? What should I מה אעשה לזקן זה? What should I do to this old guy now?\" the Aibershter says. \"You know what I'll do? I'll do like this. I'm going to prove to him his mistake. I'm going to show him. אני אומר לו, I'm going to tell

him: לך קח לך אשת זנונים, go marry an אשת זנונים, a זונה, ותוליד לך בני זנונים, and have kids from her. Which if you have kids from her, and she is a zonah, you don't really know if it's your kids or not. ואחר כך אומר לו, then I'm going to tell him: לך ושלחתם מעל פניך, go send the kids away. After all, you know, if they're your kids. And then we'll see אם יוכל לשלח, will he be able to send her away?\" Kids or her? Huh? Her, לשלח is her, but the kids go together with the kids. אף אני, if he could do it, אף אני אשלח את ישראל. He said I should change the Yidden and send them away and get somebody else, I'll do it then. שנאמר, it says: ויאמר ה׳ אל הושע, ה׳ said to Hoshea: לך קח לך אשת זנונים, go buy a go get take yourself a woman who is a זונה, וילדי זנונים. וילך, and he went, ויקח, and he took Gomer bas Divlayim. That was her name, the zonah. Now the Gemara says, why was she called like that, גמר? אמר רב שהכל גומרין בה. She was such a zonah, and the word גומר means finishing, every everyone finished their ta'avah with her. בת דבלים, דבלים is the word דיבה with לשון רבים. דיבה means לשון הרע, bad things. דיבה רעה בת דיבה רעה. In other words they spoke bad about her, they said, \"Ah, she's a zonah because she took it from her mother,\" or they spoke against her mother also. This was a vision, it didn't really happen. Yeah, some say that. שמואל אמר, שמואל says: שמתוקה בפיהם כדבילה, that דבלים is from the word דבילה. דבילה is it's fig, the faygn, dried figs, that's sweet, that she in everyone, by everyone she was sweet like like דבילה. רבי יוחנן אמר שהכל דשין בה כדבילה, that everyone presses on her like a דבילה. Whatever, it's all name this all this name shows what kind of a zonah she was. Davar acher, another reason why she's called גמר, גמר, אמר רב יהודה, שביקשו לגמור ממונם של ישראל בימיה. At in that time they wanted to finish, take away the Yidden all their money. ורבי יוחנן אמר, not only they wanted to, בזזו וגמרו, that they took it away. שנאמר, it says: כי אבדם מלך ארם וישמם כעפר לדוש. It was in that time that the מלך ארם took things away. But that's all how to explain the word gamar. But the bottom line is what did the Eibershter say to him? \"Go marry this zonah, and have children from the zonah.\" ותהר, she got pregnant, ותלד לו בן, she

had a child, a son, ויאמר ה׳ לו, and Hashem said to him: קרא שמו יזרעאל, call him Yizre'el. Why? Yizre'el. Yizra means לשון planting. כי עוד מעט ופקדתי את דמי יזרעאל על בית יהוא והשבתי ממלכות בית ישראל. Yizra means I'll plant, I'll take the Yidden and I'm going to send them away, I'm going to plant them all over. In other words, I'm going to bring them to galut. So he said, give him a name, this is all for the punishment I'll do to the Yidden. ותהר עוד ותלד בת, and he had a daughter. ויאמר לה קרא שמה לא רחמה, call her לא רחמה. What does לא רחמה mean? כי לא אוסיף עוד ארחם את בית ישראל, because I'm not going to have any more rachmanut. כי נשוא אשא להם, what do you think, I'm going to give them, I'm going to have, I'm going to mochel them, I'm going to forgive their aveirot? Call him לא רחמה. ותהר ותלד בן, she had another, another son, he said, son and a daughter and now another son. ויאמר השם קרא שמו, call him לא עמי. Call him לא עמי, כי אתם לא עמי. Because the Yidden are just, like all the remez that the Yidden are לא עמי. Why, why did you say before that they wouldn't, he wouldn't know if they're his children? Well it says... She continued, but she was a zonah the whole time? Wait, so look, look, just see the next few lines, you'll see that. לאחר שנולדו לו שני בנים ובת אחת, after he had two sons and a child, one daughter, אמר לו הקדוש ברוך הוא להושע, the Eibershter said to הושע, לא היה לך ללמוד ממשה רבך? Shouldn't shouldn't you have learned from משה רבך, your רבי משה רבינו, שכיון שדברתי עמו פירש מן האשה, as soon as I started to speak to him he separated from the wife. אף אתה, so you too, בדול עצמך הימנה, separate yourself, let drop her. And if you drop her, automatically the children also, send her away. אמר לפניו, so הושע said to the אייבערשטער, רבונו של עולם, how can I send her away? יש לי בנים הימנה, and I have children from her, ואיני יכול להוציאה ולגרשה, I can't throw her away and just divorce her. אה, so the אייבערשטער said, there you go. אמר לו הקדוש ברוך הוא, ומה אתה שאשתך זונה, what about your case, your wife is a זונה, ובניך בני זנונים, and your children are children of זנות, ואין אתה יודע אם שלך הן ואם של אחרים הן. You takeh don't know if she's, they're your children or not, because if she's a זונה, and you don't know if she's not מזנה, now al pi halacha, mistama they're בעילות אחר הבעל, so that you don't you don't suspect, but still, לפועל ממש you don't know. כך? So, so you say I can't send them away because after all it's my children? ישראל שהם בני, שהם בני, בני, the Yidden who are my children, בני בחוני בני אברהם יצחק ויעקב, the children of my chosen, my praiseful people, children of Avraham, Yitzchak, v'Yaakov, and they are אחד מארבעה קנינים שקניתי בעולמי. The Yidden are one of the four kinyanim, it says in Pirkei Avot, it's one of the four kinyanim I was koneh in this world. But there it says five. Five, yeah, but it doesn't... It's five. It doesn't bring all five here. Cause I think it doesn't bring Avraham, right? It's only one more. Yeah, one more. Here it's I think to save some space in the Gemara, so they thought a big... No, that's not, you see, in this inyan, it's noge'a only these four. תורה, שמים וארץ, בית המקדש, וישראל. תורה, שמים וארץ, בית המקדש, and there it says also Avraham. תורה קנין אחד, תורה is one קנין, מניין, where do we see that? The same pesukim as in Pirkei Avot. דכתיב it says, השם קנני ראשית דרכו, it's a mashal, the Torah is speaking, the Torah is saying השם was קונה me in the beginning of his way, קדם מפעליו מאז, at his, before anything that he did, I was there already. So Torah is a kinyan, it says קנני. שמים וארץ קנין אחד, שמים וארץ is a different קנין, מניין, where do we see that? דכתיב it says, קונה שמים וארץ, that's the word kinyan on שמים וארץ. בית המקדש קנין אחד, where do we see that the בית המקדש, מניין, where do we see, דכתיב it says, הר זה קנתה ימינו, this mountain meaning the בית המקדש, הר הבית, הר המוריה, his right hand was קונה. וישראל קנין אחד, מניין, where do we know that? דכתיב it says, עם זו קנית. You were kona it. So that's what he said to him, we're talking about the Yidden, they're my children, they're Avraham, Yitzchak, and Yaakov's children, they're one of the four קנינים I was קונה, ואתה אמרת ואתה אמרת העבירם באומה אחרת? And you said change it for a different nation? So he's giving mussar to Hoshea, who is the biggest navi of the four and he said that. כיון שידע שחטא, when he realized, Is Yeshayahu mentioned first? Huh? In the order of the books, Yeshayahu. Yeah, cause this is Trei Asar, that's why. Trei Asar, so all this Neviim in Trei Asar go together. So it doesn't mean Yeshayahu, because he was... No, he was one of the four, he's the first of the four, by far first in time, first in darga. First in darga was Yeshayahu? He's, no, was Hoshea. Even though Didn't he realize, then now that he realized that he sinned, עמד ובקש רחמים על עצמו. So he started to ask for the Eibershter rachmanus, you know, I did an aveirah, please forgive me. אמר לו הקדוש ברוך הוא, the Eibershter answered, עד שאתה מבקש רחמים על עצמך, why instead of you asking for yourself, בקש רחמים על ישראל, ask rachamim on the אידן, שגזרתי עליהם שלש גזירות בעבורך. I made three gezerot because of you, because he gave, he had three children and each child he called, told him to call a name, which each one was a gezeirah against the Yidden. So because of you, I make gezeirah three gezerot. So ask rachmanut for the Yidden, why do you ask for this for yourself? עמד ובקש רחמים, so he takeh got up and he was מבקש, asked for rachamim from the Eibershter, ובטל הגזירה, and takeh he was מבטל the gezerot. והתחיל לברכם, and he started and he gave them berachot. Before he told the Eibershter to get rid of them, and now he gave berachot, שנאמר, it says: says: והיה מספר בני ישראל כחול הים אשר לא ימד ולא יספר, that the amount of Yidden will be like the sand of the yam which you cannot count. והיה במקום אשר יאמר להם לא עמי אתם, that instead of saying \"You're not\", the Eibershter will say \"You're not my nation\", יאמר להם, he will say: בני אל חי, you're the children of the living God. And then, ונקבצו בני יהודה, the Yidden will be gathered together, וזרעתיה לי בארץ, I will plant them in the land, not plant them all over. ורחמתי את לא רוחמה, I'll be מרחם when one of the children was called לא רוחמה. So, this will be the opposite. He said now there will be the rachamim instead of the one that's לא רוחמה. ואמרתי ללא עמי, עמי אתה. And I'm going to say instead of לא עמי, which was the other one he called them לא עמי, I'm going to say עמי. It can also be לא רוחמה. It's the second use for it. And that's referring to to the Beit Hamikdash, or to the Yidden? I don't know, that could be a borrowed phrase. I mean, you use so many words from from this to that. Some, many mefarshim say that this, many mefarshim say this was only a מחזה. In other words, after he saw this and this, and he got up from from the חלום, or the vision, he realized his mistake, because the Eibershter showed him the reality. Because sometimes you live through in a חלום and you feel like like it's mamash real. Yeah, people say everything. Well, Dacht zich the whole the whole the malachim who came to Avraham is also a מחזה, he says. The Rambam says. No, not the, the Rambam, yeah. The Rambam says. So they weren't eating or they... Yeah, and some of the, and they were, they didn't really eat, they were pretending to eat. That's something else, that's מעשה כשפים. So the malachim who came to Avraham Avinu was just a מחזה. Yeah. A מחזה, it was only a vision, it wasn't real. When it says the Eibershter showed showed Moshe Rabbeinu the לבנה, so it was all a מחזה. A מחזה means he was the only one who saw it, or? No, that it's not happening, it's just a חלום. What what by the Hakadosh Baruch Hu, what what does it mean it's not happening? He can he can create something that... No, but in this case למשל, what did he actually get up and marry, find this this woman? It never happened. It's just a חלום. It's like a dream, it's like a dream. I can't imagine how how how anybody, even if he's not a great navi, could listen, say such a thing to the Eibershter. Meaning, why did Hoshea ben Beeri say it? Yeah. Stam, he... I mean, fact could have had a instantaneous thought about it, but of course... Why not just stay... Why start something... Stam, he wanted the Eibershter should answer him, he wanted the Eibershter to come up with it. מעשה אבות סימן לבנים. It's hard to say that, because in the כתוב it's so the way that the Torah brings it down, if it's a \"ויחלום חלום\", it says about Pharaoh \"ויחלום חלום\", it says about... Yaakov Avinu with the עם הסולם was a חלום. עם הסולם, right. So, so I'm saying so why... Most mefarshim takeh don't hold like that. Dacht zich, yeah, I saw it. It's a very it's a very harsh... The Rambam. The Rambam? In the Moreh? In the Moreh. So in this was a dream? It didn't say a dream, a מחזה. A מחזה, a dream. Yeah, but no, but it's like a חזיון, that it's not really not not בגשמיות, not, didn't happen. It happened ברוחניות, but בגשמיות it didn't happen. That's what the Rambam says. And so and and שרה ותצחק שרה בקרבה לאמר was also only a מחזה? So how could they make... Maybe she had a מחזה too. How could they make such a big deal, and ask a question... That answers why she was able to laugh, because she didn't think it was real. That's the kashya, how could Sarah laugh at that? So why... Like the Ruzhiner answered with the with the סולם. From the story, the Ruzhiner with the סולם. The Ruzhiner was a little kid, he used to ask every kashya that Rashi asks in פשט, he used to ask his מלמד. So, he came to the פסוק that מלאכי אלקים עולים ויורדים בו. So, Rashi asks, \"Why does it say first עולים then יורדים? מלאכים are there, so it should be יורדים and then עולים.\" Rashi asks. So, Rashi answers, \"מלאכי ארץ ישראל, מלאכי חוץ לארץ.\" But the Ruzhiner was a kid, when he learned this פסוק, he didn't ask. The מלמד was expecting it. So, then he finished he finished the פסוק, so he asked the מלמד said, \"You have no kashya?\" He said, \"No.\" He said, \"You don't have a kashya on this פסוק, it's a famous kashya?\" \"No.\" Finally he asked, so he said, \"Why...\" He said, \"You know what the kashya, simple kashya, why does it say עולים ויורדים first that...?\" \"A kashya on a חלום?\" You can find terutzim, but a חלום is not the same thing as we think a חלום is. A prophetic vision is a real... No, you mean, it's not like our חלומות. A חלום, a חזיון is also not like... even the חלומות of the tzadikim, their חלומות is also like חזיון. But the חזיון is you have actually a whole thing, you know, the כתב יד from the Frierdiker Rebbe himself, כתב יד, about one Rosh Hashanah's, his חזיונות he had. He

wrote down exactly all the חזיונות he had. And this חזיון The maamar basically, yeah, he wrote in the חזיונות that he saw the, and they חזר'ד over the maamar that the Rabbi Rashab said and and and his יום הולדת, כ' חשון. And it's connected to the pasuk of Tehillim that he, the פירוש תהלים that you say. He says... And the Rabbi Rashab himself had the the famous torot of Baal Shem Tov. Only Lubavitch has this. There's a Torah of Baal Shem Tov that he said in the year תרנ\"ב. Passed away in the year תק\"כ. How did he say a Torah in תר... And the and when it's written down, you know, sometimes when you write down a Torah when he said it, you write the the place. Like on maamarim, you say this maamar was said in לענינגראד, this maamar was said in מאסקווע, even some maamarim are called ידוע למאסקווע. So this Torah it says, said שבת ח\"י אלול, פרשת שבת כי תשא, שבת ח\"י אלול. Where, what's the place? גן עדן. Oh, he always says that. Oh. The Rabbi Rashab said over, he heard seven torot that Shabbos of the Baal Shem Tov. He heard in a חלום. Like a חזיון, it wasn't a חלום. He bring it down in a maamar, or what? It's known. The Frierdiker Rebbe brought it over in a sicha. Yeah. And he said over seven torot that he heard from the from the Baal Shem Tov. And the pasuk is One of them is printed in Hayom Yom. Uh?

What about the פסוק לא בשמים היא? Torah you learn. לא בשמים היא means to paske'n a halacha. But Torah, what do you think the neshamot do all day? It says constantly sit and learn Torah over there. It's all the Torah that they learn. This is Uh? This is a חזיון, a חזיון of Torah. It's not a... No, no, they don't learn They don't learn a גשמיות'דיק תורה. They learn Torah the way it's in Gan Eden. The way they learn the משנה שנים אוחזין. The the Tzemach Tzedek once told the Rabbi Maharash, \"I'm going to show you how they learn שנים אוחזין in Gan Eden.\" So he told him a peshat the way they learn in גן I mean, there they learn the same thing. You get hitting by the mitnagdim, so he went around talking about it. Yeah, not only that, it was, uh, out of pocket words, you know. There's a Kli Yakar, talk about not on that, not on that, not on that. עקביא בן מהללאל אומר, הסתכל בשלשה דברים. So he taytsh'd, there was a vort from the Brisker Rav, פשט. The Frierdiker Rebbe said תש\"ב in Chicago. He taytsh'd, עקביא is a piate, a heel. Yeah. Ben מהללאל, מהללאל is taytsh someone who praises, that was davenen's. So he taytsh'd, a פיאטע, אפילו a פיאטע, אפילו a heel of a daven'er, הוא אומר, זאגט אויך, הסתכל בשלשה דברים ואין אתה בא לידי עבירה. Oh, so they heard it, in a whole tumult, so the Rebbe wrote a whole letter showing how they mocked at this, and mocked at the Midrashim, and mocked at this, that, and he said every word, brought from the Mishnah, this is, meduyak. The

whole letter, the Rebbe is מסביר what we find the names are דרשנ'ן. Even here the Gemara דרשנ'ס a name. Says her name, her name was Gamar bas Diblai, and the Gemara says, \"No, her name was... Gamar means this, Gamar means that.\" So you have these derashot, all over you have it. Maybe they just just next, small piece. אמר רבי יוחנן, אוי לה לרבנות. Oy vey to rabbanut. שמקברת שמקברת את בעליה, it buries its owners. Like here rabbanut means someone who holds himself as a leader, holds himself big. שאין לך כל נביא ונביא שלא קיפח ארבעה מלכים בימיו. You find that a navi, that in his own lifetime there were four melachim. In other words, he lived when four melachim already died. שנאמר, we find it here: חזון ישעיהו בן אמוץ אשר חזה על יהודה וירושלם, this is a navi who had a chazon, a navi when was it? בימי עוזיהו, יותם, אחז, יחזקיהו, in the time of four malchei Yehudah. Why did they, takeh, die so fast? Because they behaved with התנשאות, with with with gaavah, with this, that's why. So from here we see that it's mekaber. He died, from being a baal gaavah a person will die. Why Why isn't it שאין לך כל מלך ומלך? I I don't know. That's that's an unfortunate You're a melech, that's what happens to you. No, and furthermore, a melech, דוקא because he's a melech and he's And what does it say in parsha, what we learned last week? What does the pasuk say? לבלתי רום לבבו מאחיו. As much as he's a מלך, לבלתי רום לבבו, he can't. Right, right, right. You have to remember that there's a der Eibershter. Well, if he's ירום לבבו, he gets punished. And that's what it says here, that's רבנות. That doesn't mean רבנות, uh Because Pirkei Avot also, it says

אהוב את המלאכה ושנא את הרבנות. So I heard from my Zayde, I don't know in whose name he said this, maybe it's his own pshat, in Spain, I think in name of somebody. רבנות, so we always know here the real pshat is means being a leader, but רבנות means רבנות. So he said like this, אהוב ושנא את הרבנות אהוב את המלאכה ושנא את הרבנות. ושנא, to be a Rav, to to be practical no, that you shouldn't do it, you should not like, don't like it. What's the job of a Rav? To learn Torah. אהוב את המלאכה, his מלאכה you should love. שנא את הרבנות ואהוב את המלאכה. The מלאכה, but the רבנות itself, stay away from. [Non-speech audio]