אמר רבי יוחנן, Rabbi Yochanan said, מפני מה זכה ירבעם בן יואש מלך ישראל? Why did Jeroboam ben Joash, who was a king, but he was a מלך ישראל, not from מלכי יהודה, why was he זוכה להימנות עם מלכי יהודה? That in the pasuk, he's counted together with the kings of Judah. The reason is מפני שלא קיבל לשון הרע על עמוס, because he had the zechut that he did not accept lashon hara on Amos, and the Gemara is going to explain. No, no, he's a king of Israel, right, but when they mentioned the kings of Judah, he's also mentioned. The Gemara will say, מנלן דאימני? Where do we see that he's counted together with the kings of Judah? So he answers, the כתיב says like this: in the beginning of Hoshea, it says דבר ה' אשר היה אל הושע בן בארי, the words of ה' that he spoke to הושע בן בארי בימי, who lived in the time of עוזיהו, יותם, אחז, יחזקיהו, all these four were מלכי יהודה, ובימי ירבעם בן יואש מלך ישראל, and in the time of ירבעם בן יואש מלך ישראל. So he mentions him, even though he's talking about מלכי יהודה, but he also mentioned a מלך ישראל. So you see, he was zocheh. Now, the

reason he was zocheh, because he did not accept lashon hara. ומנלן דלא קיבל לשון הרע? Where do we see that he did not accept lashon hara? דכתיב, it says like this, וישלח אמציה כהן בית אל. Amasiah was a עובד עבודה זרה, he was a גלח, he was a priest of עבודה זרה. So he sent to ירבעם מלך ישראל, to this Jeroboam, we're talking about Jeroboam ben Joash, he sent him a message לאמר, saying, קשר עליך עמוס בקרב בית ישראל לא תוכל הארץ להכיל את כל דבריו, that Amos is trying to do something, talking against you, doing terrible things about you, כי כה אמר עמוס. He's telling Jeroboam what עמוס said. What did he what did he say he said? בחרב ימות ירבעם, ירבעם is going to die by sword, וישראל גלה יגלה מעל אדמתו, and Yisrael are going to go to galut. So Amatziah came to him trying to get him against like you know, against Amos, telling him that Amos said you're going to die. אמר, so Yeravam said חס ושלום, לא אמר אותו צדיק כך. Chas veshalom, the tzadik didn't say that. ואם אמר, and if he did say it, מה אעשה לו? What should I do to him? שכינה אמרה לו. If he's a navi, he's right, the Shechinah said it. So we see that he did not accept lashon hara, and for that, just for not accepting lashon hara, he is zocheh to be counted together with the מלכי יהודה. It wasn't true. What? What he said. All right, it wasn't true, but he really but If it was if it was true, it would have been a warning. It would have it would have been good for him, you know, that he was going to die. It was a warning. Yeah, so then it wouldn't have been lashon hara. No. So how did he know it wasn't true? He didn't He didn't die, because No, but the point is, when he didn't accept it, how did he know it wasn't true? Somebody knew. Yeah, but he didn't accept it, you know. Basically, what he said is, \"I don't care, so don't tell me what he said, it makes no difference.\" That's how you know you don't accept lashon hara. That's why he added, \"And if it's true, first of all, I don't believe he said it, and if he said it, the Eibershter said so, in other words...\" Didn't look at him as something bad, so he didn't accept it.

אמר רבי אלעזר, רבי אלעזר said, אפילו בשעת כעסו של הקדוש ברוך הוא, even when Hashem' is angry, זוכר את הרחמים, he still mentions rachamim. שנאמר, it says, כי לא אוסיף עוד ארחם את בית ישראל. The story before with Hoshea, we said that the Eibershter said give a name to your child לא רוחמה. לא רוחמה, not rachamim, because I'm not going to have rachmanut. So this is something negative, but the same time, he mentioned rachmanut. As much as he said no, but he mentioned rachmanut. So that shows that the Eibershter wanted to mention rachmanut. It's a very it's a it's a roundabout way that anything at something that's negative, the Gemara turns it around positive. It's like the Rebbe's style, to take something you know He said לא רוחמה, oh, he said רוחמה, fine, he said rachmanut. So he even mentioned rachmanut, even though when he was saying not, but he mentioned rachmanus. רבי יוסי בר חנינא אמר מהכא, a different pasuk. What did he say after that? That I'm not going to have רחמנות, כי נשא אשא להם, but I'm going to forgive them. So what did the Eibershter say? \"I'm going to forgive them!\" Ay, you sing it differently? So you're not a chazan. Like a famous joke, you know. Another joke. Once a I've told you a hundred times. Once a guy, one of the chazanim got So the rav anyway, he screamed that the rav is a ganav. Oh, the whole community got up, they forced him to get up in public and say apologize. So they asked, \"What should I say?\" \"Get up and say that this that I said that the rav is a ganav is not true.\" Okay. The next Shabbos, he gets up, gives a patch on the tish, \"This that I said that the rav is a ganav is not true?!\" They're screaming at him, \"What are you talking about?\" He says, \"I said the exact words that you thought told me to say.\" They say, \"Yeah, but you didn't sing it right.\" He says, \"You're going to teach me how to sing? I'm the chazan!\" And they think somebody depends how you sing it. So, here he sang it the Eibershter sang, \"כי נשאתי אשלם, I'm going to forgive them?!\" So, the Gemara says, \"Well, so he sees that he said he'll forgive them, so even when he's upset at them, he says he'll forgive them.\" ואמר רב אלעזר, something else that Rav Elazar said,

לא הגלה הקדוש ברוך הוא את ישראל לבין העובדי כוכבים the Eibershter did not send the Yidden to galus amongst the גוים אלא כדי שיתוספו עליהם גרים, only that we should get more gerim. More Yidden should add to our nation. שנאמר, like it says, וזרעתיה לי בארץ the Eibershter, when he spoke about sending Yidden to galus, he used the term, \"I'm going to plant them in different places.\" So, he used the lashon the mashal of planting. כלום אדם זורע סאה אלא להכניס כמה כורין? When you plant a se'ah, I mean a se'ah, you don't expect to get a se'ah back, then don't plant it! You expect to get many many times, כמה כורין. So the same thing here, the Eibershter planted the Yidden in galus to get that out of galus will come more Yidden. ורבי יוחנן, but Rabbi Yochanan says, mehakha, from a different pasuk, it says verachamti, this same פסוק, ורחמתי את לא רוחמה, not this pasuk, later on it says when Hoshea did teshuvah and he said opposite. What did he say? \"I'm going to have rachmanut on those that I said I won't have רחמנות, ואמרתי ללא עמי עמי אתה, and I said to those\" So, pshat is that he says to the Oibershter, \"Those that you said are not your nation\" cuz the Oibershter told him to give a name לא עמי, \"I'm going to now say it is my nation.\" But, the Gemara דרש'נס that even לא עמי, those who are not from our nation should become ami, should become nation. But chasidus asks the kashya, you know how many gerim ונתוספו? How many gerim did we get throughout these 2,000 years of galut? Was it worth all this galut just for So, we got a few 100, a few 1,000, so that's worth it? That's what chasidus טייטש'es a completely different pshat. The word gerim goes on ניצוצות הקדושה. Why are they called gerim? Because wherever they're found, they feel themselves as gerim. The ניצוצות הקדושה fell into It says by בריאת העולם, by the חטא עץ הדעת, שבירת הכלים fell רפ״ח ניצוצות, 288 ניצוצות the the Arizal z"l says. And we have to be מברר it. When the Yidden went out of Mitzrayim, they took out 202. We're left with 86 ניצוצות from יציאת מצרים, and we're still not finished with them. But that's what, those are the gerim. So, the reason the Oibershter sends to galut is because in all over the world, all the places, there are different ניצוצות. So, to be מברר you have to go there. So, the פקע of the Yidden, cuz there's a Midrash that says that the Eibershter says אחד מקם גיי לעבר בריא ואחד מן גיי לאפריקא and one of you goes there, what's the purpose? One Yid comes to somewhere to Zimbabwe that itself is a is a בירור for the place, it's מברר the ניצוצות. That's a teitch, the Eibershter sent us all over the גלות that we should get geirim. Avraham Yitzchak HaKohen Kook. Avraham Yitzchak HaKohen Kook. Avraham Yitzchak HaKohen Kook. Yeah. got stranded after the First World War, he got stranded in Europe. He was stuck there for, I don't know, 2, 3 years. He couldn't get in, couldn't get back to Eretz Yisrael no matter what he did. So, he said the reason he was stuck there is because he had to be מחזיר בתשובה the the nazir of Yerushalayim. What was his name, Cohen? No. Yeah. No, Cohen is his is his eidem. Shaar Yashuv Cohen is the son-in-law. Shaar Yashuv. No, uh no. Oh, Cohen, yes, his father. Goren's Goren's father-in-law. Yeah, Shaar Yashuv his name was Cohen, yeah. He he was he found him there The story, how he found him there There were three guys there learning learning Gemara on Shabbos, smoking cigars. No, really? He walked up to them, so he's מתחזק נאר'יש. And they said, \"We're in philosophy, we're going to get PhD in philosophy. We have kashyos that nobody can answer, so we just enjoy learning the Gemara, but we\" But he answered them their kashyos. Yeah. So the Rebbe said that עבודת הבירורים is done, so you said the 86 ניצוצות is still uh What does that mean? I don't understand, I don't know. So what does that mean? On one level, but not another. No one ever asked? No one ever It's done, then why it's done? So they're done, but it's I guess it's all the last one is still Cuz these 86 ניצוצות are very קליפה'דיק. Because every time you do a mitzvah, you מברר a ניצוץ. So, within 10 minutes, you מברר all the Every time an Yid does a mitzvah. These are 86, each ניצוץ each ניצוץ has thousands and thousands and thousands and thousands of branches. Mistama, they're almost בירר, but the last one, mistama there's the last little piece which is really קליפה. that's not really what the Rebbe was saying. He didn't say we're almost done עבודת הבירורים, push a little more. No, he said, עבודת הבירורים is done, now is the time for Mashiach. That's the reason we're still in But, you see we're still in galut. Obviously, there's something else So, something we have to finish off. Give it a different name, it's some, I don't know. I never understood it. Like I'm saying, this I never understood it, but the But, we're still in galut. Is the Rebbe, is Mashiach done yet, or not? I don't think it means that on a certain on a certain on a certain level there's מדריגות of these ניצוצות. Right. So, on a physical level, maybe, but not on a certain spiritual level. That's what's missing. That we can't reach. The story, what you were saying, there's a story with the Baal Shem Tov's eidem also, similar to that. Well, the story is a very is a long story, so just to make a story bekitzur, now it's not a story time, but to make a story bekitzur, that there was a father who had I think seven sons. Anyway, He gave them all money to go to, to, to, to, to out and he made them, they were all great people, and he made up with them that the next year for, for Rosh Hashanah or a certain amount of time, they should all come back here to see how they succeeded. So, one of them was the became the Baal Shem Tov's eidem. The name is the דייטשל, he called him the דייטשל. Anyway, the whole הקדמה to the story is not here. The point is he was by the Baal Shem Tov. Baal Shem Tov, he asked the בעל he was supposed to go back to his father, anyway, so he came to, he told the בעל שם, the Baal Shem Tov he asked the Baal Shem Tov for a berachah that he should be zocheh to be back for Rosh Hashanah, to hear תקיעות from the Baal Shem Tov. And the Baal Shem Tov refused to give him the berachah. So, he saw ס'עפעס אזוי קען נישט זיין. So, בכל אופן, he took along a shofar. This was long before Rosh Hashanah. Anyway, on the way back from this whole thing when he came to his father, the bottom line, on the way back, his ship sank and I think most of the people died, he survived. And he found himself on an island. And it was, he came to the island, didn't have anything, didn't know. So, the island he was there walking around, and he saw there were people there, but people saw such a stranger coming there. Anyway, the bottom line is that he went to table and they lived, he went to some hut to live in, and people saw a strange guy who looked funny. And it was Rosh Hashanah, Rosh Hashanah he came out, blew the shofar, and it was Anyway, he made a very big impression on them, they saw through the window how he's davenen, and they saw that how serious he is. Anyway, it even got to the king. The king himself of that island came to watch. Anyway, he likes what he's doing. He called him after Yom Tov, he called him and said, \"I want to talk to you.\" He says, \"Who are you, what are you?\" He said, \"I'm a Yid\" and this. He says, \"You know what? I like I like your behavior, I like You know what I would like? This is what I'm asking and telling you, bring 300 Jewish families here. And I'd like to have Yidden here, because they, you made a good impression.\" So, he said, \"What am I, the king over the Yidden to bring? You know, I can't. I can bring families.\" So, anyway, bottom line, he stayed there, waited till a ship came, finally got back. When he came back, so he came to the Baal Shem Tov. So, the Baal Shem Tov told him, \"בעצם, it was a גזירה מן השמים that 300 families should get stuck here and be here. But you being here with the כוונות you had and everything, you took care of all the ניצוצות דקדושה that were supposed to be נתברר here through them, you מברר it.\" Whatever. So, there is such a thing. So, like in גלות, this is what happens. The אידן מברר ניצוצות. That peshat, 'גר' being a ניצוץ is also a peshat in davening. I'm sure in this new siddur, you know with the English trans- English thing, חסידות מן הסתם is there. In In halacha, because I'm giving this siddur a second. So, here we say, Chassidus explains what this means, yeah. \"ה' פוקח עורים... ה' שומר את גרים\". So, it says in Chassidus, 'גרים' goes on the ניצוצות דקדושה. Hashem', when you מברר it, Hashem' keeps it, he's שומר it. Both, takes it and מברר, and afterwards. שומר also means lashon waiting. \"ואביו שמר את הדבר\". Hashem' is waiting for us to מברר the ניצוצות. You're you're asking a good shaila, a good shaila. בכלל, the סתירה, because how always say that every time you מברר something there's a בירור that happens, at the same time when people do aveiros, so how does it work? There's one difference. Tanya, it says that every mitzvah a person does is a יחוד נצחי forever. A mitzvah is a יחוד אלקי that's נצחי. Aveirah is not נצחי. So, all the mitzvot that you do are all still there, all the generations, and they're all gathered up. The עבירות are each individual thing. It could be that you do עבירות, there are problems, but so we got to wait till we finish all the ניצוצות, but that doesn't counteract the mitzvot. Because עבירות are not, like if you have a lot of lights, fires, it become a big fire. So, you have a very big fire of the קדושה, and of the קליפה you have a lot of little little things. So, it's still, the ספירה is there. We still are not finished, but it does say that sometimes, some ניצוצות you could schlepp back, not in the same מדרגה, but you could. The ראיה is, says in, the Arizal says, why did the Oibershter say not to return to Mitzrayim? The Arizal says very pashut pshat: the reason why we find ourselves in a place is to be מברר ניצוצות, to bring קדושה into that place, wanted to do Mitzrayim when they went out, that's what the Arizal says, \"ערב רב עלה אתם\", 'ערב רב', 'רב' is ר\"ב, they took out all the ניצוצות from Mitzrayim. That's why it says the Oibershter told them to take the gold and silver, and \"עשו כמצולה שאין בה דגים, כמצודה שאין בה דגן\", empty. So, ברוחניות, it means they made it empty from the ניצוצות. If there are no more ניצוצות there, there's no reason to go there. There's no purpose to go there. That's what the Arizal says. So, there's no there's no reason. That's it. The Rebbe asked a she'eilah, how come it says in halachah that for business, you're allowed to go. Stam azoy, you can't go, but לפרקמטיא, you're allowed to go back for business. If the whole purpose of wherever you go is only to be מברר the ניצוצות, if there's no ניצוצות, so he says, because sometimes some ניצוצות get schlepped back, so on a temporary basis, you're able to go there, 'cause you want to be מברר those ניצוצות also. So there is such a thing, but that's very like little and it's not part of the whole scheme, so some other חשבון there. The the way assimilation to to the ניצוצות being מבורר, בעלי תשובה, you might say they're equal, you know, it's it's like more assimilation than baalei teshuvah. Okay, I didn't want to say, but if that's so, then... But when they schlep it back, it's very small things that they could do, they can't do much. But when you do a mitzvah, יתר מזה, it's a big thing. So every one mitzvah is more than 5,000 עבירות. Mimela, it brings the light. It fixes. Yes.

אמר רבי יוחנן משום רבי שמעון בן יוחי, מאי דכתיב, what's the pshat in the פסוק, אל תלשן עבד אל אדוניו, do not mouth it or not tell-tale on an עבד to his master. פן יקללך, he might curse you, the עבד might curse you, ואשמת or אשמת אשמת לשון לשון שממה means you will it'll if he'll curse you, you will become שממה, שממה means desolate, it means bad. Huh? לשון שממה. Well, whatever he means here is, like we said before, what did Hoshea do בנוגע the Yidden, when we learned the other day, that when the Aibershter told Hoshea that your children sinned, so he said, \"Okay, throw them away!\" So he mouthed it against the Yidden. The Yidden are called עבדים of the Aibershter, and he mouthed it against. So what happened? It wasn't good for him. The Aibershter was upset at him, why you did that. That's what he means here. But בכל אופן, that's the pasuk says: do not mouth it against an עבד, he might curse you. And then the pasuk continues: דור אביו יקלל, it's a generation when people curse their father, ואמו לא יברך, they don't bless their their mother. Now, it seems the המשך, the two פסוקים, that משום דאביו יקלל ואמו לא יברך, אל תלשן? Seems like that. Why should you not mouth it for the עבד, because it's like a generation which is so bad? That's the reason? Farkert! If it's a bad generation, it wouldn't be so terrible. If it's a good generation, then really you shouldn't mouth it. So the

Gemara answers, the Gemara farkert, that אפילו דור שאביו יקלל. What he's saying is אפילו if it's a good generation, people are behave and a person does not curse his even a generation a person curses his father, ואמו לא יברך, doesn't bless his mother, so such a terrible generation, so in this case, who cares what you say? Still, אל תלשן עבד אל אדוניו, do not mouth it mouth it. And how, where do we see you should not mouth it at עבד to his master? From Hoshea. Hoshea mouthed it, said something bad to the master against the עבד, against the Yidden, and it didn't go for him. Didn't go like we learned before, the Aibershter told him later that, you know, he told him the whole mashal over there. But if the עבד is מלוכלך, you shouldn't say anything? You know about it? Doesn't mean that. You always try to find a limud zechus, just like by Hoshea. When the Aibershter said to Hoshea: יידן חטאו, the Aibershter wasn't lying, the יידן חטאו. And nevertheless he should have said: \"Forgive them.\" Same thing here. If a master says to that, you should say to the master: \"Forgive him, he doesn't know what he's doing, he's an עבד.\" Find a limud zechus, always find a limud zechus. That's this is This Gemara is is to show that this system, you have to always find a midah k'neged midah, he told him, \"Go marry an go marry an unfaithful woman,\" but at the same No, he meant to show, also: even an unfaithful woman, try to throw her away, you'll see you won't do it, and you want me to throw away my children? So so all showing that limud zechus, especially Elul. And nowadays you can decide and people throw away

good women. Yeah, correct. Nowadays is nisht far unz gedacht, not in the other generations. But in Elul, many sichot of the Rebbe spoke specifically about Elul. Elul, never to speak bad, negative against Yidden. Especially Elul. Elul, we always have to find zechusim and rachamim and chasadim, because the emet is that that the Satan there is waiting for people to say here. When he hears someone say something bad, git er a chap oyf and he brings it to the בית דין של מעלה, \"See what this guy said about this guy? Oh!\" What we say counts l'maalah. But the Satan has a great time in Av, yeah? Yeah, but in Elul he's looking Oh, he has a gevaldike time, but in Elul, he wants to have a good time, and he's looking around and he's 'Cause it's, I'm saying my own shtut, it says in the beginning of Iyov that all the malachim came to stand in front of Hashem. And that day, which was that day? יום הדין הגדול והנורא, on Rosh Hashanah. All the malachim came, and the Satan was amongst them. So the Aibershter says to the Satan, \"Where are you coming from?\" So he says, \"משוט בארץ ומהתהלך בה, I'm flying around the whole world, looking around, going.\" The Eibershter says, \"Did you pay attention to my eved, my servant Iyov? He's such a...\" whatever. I'm saying, what do you mean he told the Eibershter, on Rosh Hashanah, I'm flying around the Why was he flying around the whole world? I think for Elul he was looking for trouble. Since before Rosh Hashanah there was Elul, he's looking for where where could he chapen. And the Alter Rebbe writes this right in the in the מאמר, היה מעשה היה בימי הבעל שם טוב that the Satan came l'maalah, and he brought a lot of packs of packages, a lot of bundles of of of, leave it, wait, aveiros, ober so much. So the Beis

Din shel Maalah didn't know what to do. So you know what they decided? They just they just ויגרשהו, they just threw him out. Get out of here. You're throwing so much, you know. So they threw him out completely. He overdid it. He overdid it, yeah. So they just completely kicked him. Ha? Yeah. Now, lechora, the timing, he says it was היה בימי הבעל שם טוב, what's men What's a nafka mina when it was? By us it was the zechut of the Baal Shem Tov that was involved here. Yeah. So the Gemara veiter, אמר רבי אושעיא, Rabbi Oshaya said, מאי דכתיב, what's the pshat in the pasuk where it says צדקת פרזונו בישראל? The The tzedakah, the goodness of פרזונו, פרזונו means the spreading out of Yidden. צדקה עשה הקדוש ברוך הוא בישראל שפיזרן לבין האומות. The Eibershter did good that he spread them out amongst the goyim. And they'll explain how What's so good about being spread out? In pshut pshat, what would be if we'd be in one country, all the Yidden, and the גוים חאפן זיך, they want to kill the Yidden? That's it, kill everybody. The fact that they're in different countries, that saved us. היינו דאמר ההוא מינא לרבי חנינא,

the story is this apikorus said to רבי חנינא, אנן מעלינן מנייכו, we're better than you guys. כתיב בכו, by you it says כי ששת חדשים ישב שם יואב וכל ישראל עד הכרית כל זכר באדום, that six months during the war, six months יואב was there with his army, and by six months he killed every male of אדום. So you guys killed out everybody. ואילו אנן, הוי תובבתכון כמה שני גבן, by us, you guys live amongst us many years, ולא עבדינן לכו מידי, and we don't do anything to you. We don't kill you. Even though you're strangers by us, so we're better than you. אמר ליה, so he says to him, אי צבית יעקבוך תלמיד אחד. You want, I don't even have to answer you. I have a talmid. That talmid will answer you. נפל ליה רב אושעיא, so רב אושעיא spoke unto him. אמר ליה, so he said, you think you guys are so good that you don't want to hurt us? משום דלא ידעיתו היכי תעבדו. You know why you don't kill us? Because you don't know how to You don't know what to do. This is what you think: תכלינהו לכולהו, you want to kill all the אידן, ליתנהו גבייכו. They're not all by you. You can't kill them all because they're not all under your in this country. תיכלו מאי דאיכא גבייכו, okay, kill only those who are by you, קרו לכו מלכותא קטיעתא. You want to kill a nation and you only kill part, you know what people are going to say? Said, look at this guy, he only could do part. He couldn't do the whole job. So you'd rather not do it. And that's why you don't kill us, not because you're so good. אמר ליה, so he said, גפא דרומי. This is like he's swearing with עבודה זרה of רומי. בהא סליקנא ובהא נחיתנא, yeah.

Every day, this is how we wake up, this is how we go to sleep, this is what we do. Every day we want to he looks to plan to kill the אידן, and this is the problem. Exactly what you said, that's our problem. We wouldn't know what to do. We can't kill everybody, and to kill some is not nice for us because it's going to be this, ממילא we don't we don't do anything. So he says, you are takeh right. That's why he wanted to take over the whole world. Who's he? Achashverosh? Yeah. I understand it's told, yeah, you know? Two, three days in a row we had to say that. Yeah. No.