Hello. Travel for... Yeah, yeah. He was a shaliach in Ottawa. Yeah, that was my shaliach. Oh, he moved back to Montreal? Moved back to Australia. He moved back where? Mendelson, Mendelson's son, is his eidem, is a son-in-law, Chaim Mendelson. He moved back to Melbourne? I think so. He moved back to Melbourne. I remember when he came to, when he came to learn in Lubavitch, he came to learn at 770 from Telshe. He learned in Telshe and then he came to learn at 770. What's his first name? Motti. Motti. Motti, Mordechai. His father was Yermiyel. Mordechai Yosef. Remember, I remember he wrote, I wrote in a פתקא to the Rebbe for him that he came to ask for a bracha for hatzlacha. So the Rebbe answered these words, \"כבר הבטחנו.\" You guy told me tussle, come! You're going to work hard, you're going to have hatzlacha. I mean, so he learned in the Lubavitcher Yeshiva when he was young? Yeah, yeah, well he came as a bachur already. He came, he must have been already 18 years old when he came to Lubavitch. I know him very well, but I came, nobody told me about him. Yeah. But he's originally, the family... He's an eidem, I got it. Okay,

let's learn here, מ\"ד. תניא רבי חייא, רבי חייא, we've learned, Rabbi Chiya taught: מאי דכתיב, what is the pshat in the pasuk where it says, אלקים, אלקים הבין דרכה והוא ידע את מקומה, והוא יודע את מקומה. The Eibershter understood its ways and knows its place. In other words, there's something that Hashem knew and because of that he did something. What does it mean? ידע הקדוש ברוך הוא בישראל, the Eibershter knew that the Yidden, שאין יכולין לקבל גזירות של עשו ושל ישמעאל, that Yidden cannot take the gezeirot, the decrees, of the goyim of Esav and of Yishmael. לפיכך הגלה אותם לבבל. That's why he sent them to Bavel. And it really looks like that in Bavel they were taken care, they were treated much nicer than they would have been treated, than they were treated, those that came to Esav, to Edom, and those that came to Yishmael. The Reish Galuta. Ah, the Reish Galuta, yeah, the whole government, yeah. In Bavel they were treated, for many years they were treated much better. Even though one place it says that at certain times they were worse, but that's only a short time. What? Couldn't take what from Yishmael? The gezeirot, the decrees that they would make. The people from Yishmael. I mean nowadays we know for sure. The Arabs. Until the חברים came. You see, there is a place that says that the חברי are worse and פרסים, whatever, but that's only at times, certain times. That's why we were sent there. That's why he sent them to Bavel. Cuz the Eibershter, that's pshat in the pasuk, cuz Hashem knew the way, he knew that this is not going to be good. In other words, it's like I said before, even when Hashem punishes, he has rachmanut. He doesn't go all the way. אמר רבי אלעזר, רבי אלעזר said, לא הגלה הקדוש ברוך הוא את ישראל לבבל, Hashem did not send Yidden to בבל, אלא, only מפני שהיא עמוקה כשאול, because it's very deep. Bavel was a valley, Bavel is very deep. Like the שאול. שאול means like the gehenom. So what's the maalah? So

because it's deep like the שאול, it's a maalah? Yeah, שנאמר, it says the Aibishter said, מיד שאול אפדם, I will redeem them from the שאול, from the from the underground. ממות אגאלם, I'm going to redeem them from death. So if if they wouldn't be sent to galut to שאול, then they wouldn't be redeemed, cuz this pasuk says, \"I'll redeem them from שאול.\" So the Aibishter sent them to a place which is like the שאול, and now he could be mekayem the pasuk where he said, \"I will redeem them from the שאול.\" And רבי חנינא אמר, רבי חנינא gives a different reason: מפני שקרוב לשונם ללשון תורה, because their language is close to the לשון of the Torah. In other words, it looks like ארמית. ארמית is very close, the closest of all languages to לשון קודש. So therefore, we see the Gemara is written in ארמית. So, when Ezra, when he came back to Eretz Yisrael, why did he keep ארמית? If they were speaking ארמית until then, why didn't he switch it to לשון קודש? Ezra. Maybe he tried. He did much harder things than that. He made them give up all their goyishe wives. That's a one-time thing. A one-time thing? They had children and everything! Yeah, but that's a one-time, he was meorer them. But this is something that takes time. I don't know, I'm just saying, maybe it takes time. It didn't... And also, it doesn't seem like it's so geferlech. It doesn't seem like ארמית is so geferlech. To speak Aramaic is not, cuz it's close to Torah, it's not like speaking other languages, which is שינו לשונם. This, that, and probably that's what it means here. Yiddish is not close to לשון קודש. Yiddish became Yiddish close to... Well, you put in all the, that's not Yiddish, I mean, all the לשון קודש. Aramaic. No? Aramaic. The Gemara is written in Aramaic. Some words on it. No, that wasn't that the אותיות. I think it was לשון קודש, but with hieroglyphics, with the with not not not אותיות אשורית. Yeah, not אשורית, but it's לשון קודש. The לשון is לשון קודש. The words are לשון קודש. No, but it looks like there's something in Aramaic. Aramaic has a certain kedushah. It's close to לשון קודש. It has a special kedushah. See, it's not like there's another language which it says that the only way you could translate the Torah properly is Greek. Right, Greek, Greek. But it's not the Greek that we have now, and we don't have that Greek. Why? Because it seems like the words in Greek have the same exactly as the לשון קודש. But like this, every other, you can't translate the Torah to the other language. And the mefarshim say the peshat, why not? Because the Torah, besides the simple meaning, every word has a lot of depth in it, and there's all kinds of peshatim. If you translate it in another, in English, you can only translate the simple peshat. And that simple peshat in English doesn't have all the meanings in לשון, in לשון קודש. But Greek was close to לשון קודש. I don't know close in language, but the way the words were written seems like the deeper peshatim that you could have in the פסוק in the Hebrew, you could have in Greek also. No, no, that's something else. No. That's something else, you mean Ptolemy HaMelech. No, it says like this, אין התורה יכולה להיתרגם. No, it doesn't mean it doesn't say you're allowed to. יכולה, it can be נתרגם, אלא יוונית. Yeah. But it says not nowadays, because we don't know what Greek is. But the malachim don't like, they don't want to speak, they don't listen to the Aramaic. But Tosafos says they don't listen to any language. Doesn't mean Aramaic. They only listen to לשון קודש. Tosafot in Shabbos says that. So it doesn't mean דווקא ארמית. The Gemara says they don't understand Aramaic. Yeah, but it says, Tosafot says it's לאו דווקא ארמית. Because Aramaic is the only words that we say davenen, so we say say it quietly they shouldn't hear. But really, not everyone agrees, Tosafot says it means all the languages. They only speak לשון קודש. And it's take a chidush, I mean the Rebbe had this whole biur why did Moshe Rabbeinu translate the Torah in all seventy languages? But what's the purpose? Yidden when Moshe spoke to them, in the after ז' Adar in the מדבר, they all knew לשון קודש. I mean, what is the purpose? Imagine they were sitting standing there for hours and hours listening to the other all languages the Torah, what was the purpose? The Rebbe says, a farbrengen, yeah, like a guy who doesn't understand Yiddish. So the Rebbe explains, because בעצם the Torah is in לשון קודש. So Moshe Rabbeinu had to do something that by him translating the Torah into all languages made it so that when you learn Torah in another language, it's also Torah. Otherwise it wouldn't be Torah. Torah is only the way the Oibershter spoke, but if it's another language, it's not Torah. But Moshe Rabbeinu, he made it Torah and so he brought it in. Okay, let's go vayter. So

we're look looking for the reasons why the Oibershter sent the Yidden to galut to Bavel. So now we have another reason. רבי יוחנן אמר, מפני ששיגרן לבית אמן. He sent them back to their mother's house. Where did Avraham Avinu come from? From from Ur Kasdim, yeah, from Bavel. So mimela he sent them back there. That's why he, and he gives a משל, משל לאדם שכעס על אשתו, a mashal of a person who gets angry at his wife. להיכן משגרה? Where is he going to send her to? לבית אמה, to her mother's house. She went to Avraham's house. He sent them to Avraham's house. Yeah, to Avraham, where Avraham comes from. No, it's a mashal, to their source, you send back to where you come from. היינו דאמר רבי אלכסנדרי, this is what Rabbi Alexandri said, ג' חזרו למטעתן. There were three that went back to their roots: ישראל, אלו הן, these are the three: ישראל, אידן, כסף מצרים, the money we took out of Mitzrayim, and כתב לוחות, the writing on the לוחות. And he taytshes it: ישראל, הא דאמרן. Yisrael, what we just said, that the Oibershter sent them to galut to Bavel because that's sending them back to their roots. כסף מצרים, where do we see that the money that the Yidden took out of Mitzrayim went back? So it says, ויהי בשנה החמישית למלך רחבעם, the fifth year of מלך רחבעם, עלה שישק מלך מצרים, שישק this king of מצרים came on ירושלים. ויקח את אוצרות בית ה', and he took the treasures of the house of ה', ואת אוצרות בית המלך, and the treasures of the king. והכל לקח, he took. So all the money that Yidden took... This is Rechavam ben Shlomo? Yeah, yeah, I think so. Yeah, yeah. So he stole his money? No, not he stole, Shishak stole. What? Shishak melech Mitzrayim stole. Took all the money from Rechavam to Bavel? From Rechavam, yeah. So why did they make a taanah by Alexander? Because later. Later? Took it deeper. And besides that, I don't know if it means everything. Part. They took something back. But it says כל האוצרות? Yeah, but I don't know if it's all the money that they took out of Mitzrayim. They took his all אוצרות, but I don't know if that was all. Later the Gemara says that the אידן מברר all the ניצוצות, they said they didn't have any holy sparks in them. That's why we said the 202 that came from Egypt, so... How do they מברר it, by taking it away? Right, maybe they No, now the גוי, should go back to a גוי? After you make a bracha on something, you give it to the גוי to... That's why that's a שאלה, as long as it exists, it still needs to be נתברר. But we say they were all מברר, that's the They were taken out of מצרים, but they were still by the אידן. The אידן had to do something with it. The אידן had to make a משכן out of it, that's why. What about the 202, that's just part of the whole When were they מברר 202, when they took it out? No, but it says that's not the בירור. It says they used it later. They took it out and they used it for the משכן and this That was the בירור. But they took out the stuff which had the ניצוצות. The actual בירור happened during the time when they used it. And they used it up to this point? So... So anything a person מברר, so the, Anytime a point when there's something that you could throw away? In other words, בל תשחית you want to say is only up to a certain point, then there's no more בל תשחית? No. Okay, so we know the two things.

כתב לוחות, where do where do we see that the writing of the לוחות went back to its root? כתיב, it says, ואשברם לעיניכם. Says I, Moshe Rabbeinu says, I broke the לוחות in front of your eyes. תניא, we learned a ברייתא, לוחות נשתברו ואותיות פורחות. לוחות broke, the אותיות, the words flew away. Where did they fly? Back to the source. It actually says in different places, in Midrash, Yerushalmi it says a different לשון, that it became very heavy. When the אותיות flew away, Moshe couldn't hold it in hand because like this, it had a חיות. And חי נושא את עצמו, if you're alive, a dead body weighs much more than you can than a living. Wait, so the אותיות flew away before he dropped it? The אותיות, according to that פשט, the אותיות flew away before he dropped it, and then he dropped it because he couldn't hold it, it's too heavy. But the vort is, in another place it says ראה, different different thing, he saw it. The לשון here doesn't say that, but Midrash it says, ראה אותיות פורחות. He saw the אותיות flew away, so he said to himself, what's the purpose, what do I need it for? All kinds of פשטים, but the fact that the אותיות flew away is Not only that, okay, there's more than It says he saw the אותיות פורחות, אמר, that's what it says in מדרש, אמר, עכשיו אין להם ממש. Now it has no more ממש, has no like meaning, so then he broke it. And the Rebbe has a whole אריכות on that too. See, every פשט the Rebbe has a ביאור. That's fine. But why no ממש? The אותיות were the writing of Hashem, but the לוחות themselves were מעשה אלוקים. It must be also because there were חלות on the לוחות. Well, that's part of the לוחות. But why would why did he say אין בהם ממש? Explained a whole אריכות. When something reaches a higher מדרגה and when it loses that higher מדרגה, then that כאילו has no ממש. It's still מעשה אלוקים, but then when it was written was written, it became even holier. מעלין בקודש ואין מורידין. Because it won't be so חשוב. לפי ערך, yeah. But the the שברי לוחות that were kept in the in the בית המקדש, they had nothing on them? Just blank blanks, the rock? According to this פשט, maybe. But, you know, there's definitely מדרשים חלוקים. Wow. One Midrash says that that he had a fight with the זקנים. Who? Moshe. Moshe, the זקנים pulled it one way, didn't want to let him break it, and he pulled it the other way. So, I mean, so many מדרשים, different opinions in this, how could you אויף דעם איז דא זה הכתב. The כתב was there written ממש on it, it was written, all the way through, flew away. Oh, you mean the שאלה that he's asking. That that he's asking. Okay, but the the קדושה of the אותיות, the ruchniyut of the otiyot, right, flew away. So how could you see the letters going if the letters don't exist without the That's what he asked. It's charut, it's burnt.

עולא אמר: ולמה ירדו לבבל? כדי שיאכלו תמרים ויתעסקו בתורה. And why send them to Bavel? Because Bavel has a lot of dates. And so they should have, and date is so, so plentiful, and they're not expensive. So at least you have food. If you have food, you can learn Torah. Other places, you could come to a point where you're hungry and you can't learn. So he send them to a place where there is dates, and they could eat dates, whatever it is, they have dates, and they can learn Torah. Anyway, told the story, it's not so pashut with the dates. עולא איקלע לפומבדיתא. Ulla happened to be in Pumbedita. קריבו ליה טרינא דתמרי. So they they gave him a whole bushel of dates. אמר להו, he said to them, כמה כי הני בזוזא? How much of these can you buy for one zuz? What's the price? אמרו ליה תלת, אמרו ליה תלת. Three bushel bushels of dates you buy for one zuz. אמר, he said, מלא צנא דדובשא בזוזא? If you have a full, full basket of of honey, of dates which is sweet, for one zuz in Bavel, so it's so, there's so much food available, ובבלאי לא עסקי באורייתא? And the Bavla'ei don't learn Torah? Look! Milah, other places you have an excuse: you're hungry, no money, you're poor. Here they have this for sure. בליליא צערוהו. Obviously he ate a lot of dates. Night, he got a stomach ache. Okay, he got a full stomach ache. He turned around and he changed his whole thing. אמר, he said, מלא צנא סמא דמותא דמותא בזוזא בבבל! Iz farkert! You have here, for one zuz you can buy a whole bucket full of poison! And it killed you, yeah. ועסקי בבלאי באורייתא! And they still learn Torah! They're eating this stuff, and they're eating poison, and mimela they have problems, and they're still learning Torah! So look how he changed it around. It's like God is like But the פוסקים פסק you can eat dates and figs as much as you want. It's the other fruits you're not supposed to eat. Yeah, I guess it says as much as you want, it's not the word as much as you want. You can eat it as ma'achal, but don't eat too much of it. Huh? Like white bread and cake. Eat a little bit. No, it's not terrible. But that's why you have Torah on the other hand. That's why it's Tosafot, that's why it's Tosafot. The other fruits are like a cherev to the bone, and this is you can eat, you heal yourself up. Baruch Hashem. No, but I'm just telling you, that's good in the פוסקים. Yeah, after you have a date, you get married. You just learned last week's parashah, don't eat it. So I get Um, but he called here he called it סמא דמותא. He called dates I guess a lot. But But I'm just trying to show how you could take the same nekudah, like it says in Chasidut, the same nekudah, and you could take it to totally opposite the ways, two opposite ways. First, he said, \"Wow! They have so What are they learning?\" And he turned around and said, \"No, eating that so much dates, so the chidush that they're learning, it's a big, they have a zechut. Look, they're eating dates which dates is poison and they're still learning. Wow!\"

אמר רבי אלעזר, Rabbi Elazar says, \"מאי דכתיב?\" What is the meaning of the pasuk where it says, it's also a famous Gemara, והלכו גוים רבים, Mashiach will come, it says, והלכו גוים רבים, a lot of nations will come, ואמרו, they'll say, לכו ונעלה אל הר ה', Let's all go to ה''s mountains, ואל בית אלקי יעקב, to the house of the God of Yaakov. So, they're calling the בית המקדש אלקי יעקב, why? אלקי אברהם ואלקי יצחק לא נאמר, it doesn't say the God of אברהם, the God of יצחק, אלא אלקי יעקב. Why? לא כאברהם שכתוב בהר, not like אברהם, when he referred to the מקום המקדש, he called it a mountain, שנאמר, it says, בהר ה' יראה, in the mountain of ה' you will see, it was in the בית המקדש. ולא כיצחק שכתוב בשדה, not like יצחק where it says the word שדה, he called it a field, שנאמר, it says, ויצא יצחק לשוח בשדה, יצחק went to daven in the field and that means the מקום המקדש, אלא כיעקב שקראו בית, יעקב called it a בית, שנאמר, it says, ויקרא למקום ק-ל בית ק-ל. So, he called it בית, בית, he called it a house. And the mefarshim all say that this goes on the three בתי מקדש. The first בית המקדש is like a הר, the second one is like a שדה, they say why, and the third בית המקדש is a בית. What's the chiluk between a הר and like הר, a שדה is there's nothing built there that stays forever, you can have things there. And even a mountain is not something that's מקום ישוב, and something that's set and קבוע and is a is a בית. And that goes on the third Beit Hamikdash. And that's what it means here, they call them בית, בית אלקי יעקב because Yaakov called it bayit.

אמר רבי יוחנן, רבי יוחנן said, גדול יום קיבוץ גליות כיום שנבראו בו שמים וארץ. The day that Hashem will gather together the galut is great. It's it's it's it's it's somehow it's kasheh, it's hard hard, not even hard for the Eibershter, but it's something major like the day the שמים וארץ were created. שנאמר, it says, ונקבצו בני יהודה ובני ישראל יחדיו, that the בני יהודה and בני ישראל will gather together, ושמו להם ראש אחד, and they'll have one leader, which is משיח, ועלו מן הארץ, and they'll go up from the land, כי גדול יום יזרעאל, for יום יזרעאל will be great. Yizre'el goes on kibbutz galuyot. Yizre'el is Rashi brings Targum says the day of the gathering. That's the name of of uh his son. Yeah. Yeah. Yeah, that it was dispersed. Yeah, it was, yeah, that he's spreading it out. And here it's כנישתא, and here it's gathering. What was Hoshea's son? שמאל כאן We learned the other day, he had three children and one he called Lo Ruchamah, one, we learned it two days ago, you weren't here. What is it, what has it got to do with Yizre'el? Yeah, he called one of them Yizre'el. Why he called him Yizre'el? Hashem said so. No, no. What did the meaning Hashem meant? The Gemara says to spread out, just like when you when you plant, יזרע, you plant, you plant here, you plant there, the Eibershter spread the Yidden out all over. And here he's saying farkert, Yizre'el so the Rashi is לשון כור- מתרגמינן יום כנישתהון, כנישתא when they get together. But what do we see here that it has to

do with בריאת שמים וארץ? So, he says, it's כתיב it says the לשון here is ושמו להם ראש אחד, uses the word echad, and by בריאת שמים וארץ it says, ויהי ערב ויהי בוקר יום אחד. So, it's like a gezeirah shavah, יום אחד, but it's probably more than that, this is stam stam fond of the gezeirah shavah words. When it says, ויהי ערב ויהי בוקר יום אחד, what does Rashi say? Why doesn't it say יום ראשון, first day, like it says יום שני? So, it says because that day there was nothing but the Aibershter, אחד, השם אחד. When there'll be קיבוץ גליות, there's going to be Hashem, going to be the same thing, there will be אחד again. That's the whole idea of coming of משיח, ונגלה כבוד השם וראו כל בשר יחדו, so, it'll be, השם אחד. It was created yesh me'ayin. Yeah, but so, there was no other creatures in the world, so it was yesh, the Aibershter, Hashem. והיה השם לאחד. Yeah. So, השם אחד, no, that's what it was there. But the reason it says אחד is I'm saying the connection to this is because here it says יום אחד, and when Mashiach will come, also be אחד, and by קיבוץ גליות it says the word ושמו להם ראש אחד. And

interesting, also, the word אחד in this פסוק is written not on the Aibershter, it's written on Mashiach. The Mashiach has to be ראש אחד, because he's to be the one that's going to be megaleh the אחד in the world, so, therefore, Okay. Just like Just like the first day? Yeah, the first day there was nobody that was megaleh, but okay, the eight the sixth day Adam HaRishon was megaleh in the world. The first day there was mamash only, no malachim, nothing, there was It was all put in place, everything was created though. Right, but it wasn't said. It would be like that. Why wasn't it? You could still call it that then. I didn't understand. What did you get this? So we have this thing about the the kelipah. So if they're in Mitzrayim, this is supposed to be Well, we're not allowed to go back to Well, they're not going to Mitzrayim anymore, because they're somewhere else. Right, they went to Canaan, that's what they took out everything. Like the churches, the losing, the assimilation that we talked about the other day, it's kind No, but that's what to That's a temporary thing. It's a lose it to go back, it's a lose it. So this is also temporary thing, even though they're they're holy objects. It's divine It's kedushah of objects that need to be back in our hands. Well, you could, but if you do It's also a temporary thing that they have them, you you would say. No, but they haven't But they didn't do anything bad. If you do something bad with it, then you you you lower it. Even by just holding it in the Holding is good. A Yid holds money, it's good, so. I'm saying the the the the goyim holding them. Right. Just by the goyim holding them, it's bad. Bad, yeah, like assimilation. Goyim represents it's a kelipah. It's so you don't know it's so bad? Yeah, we're not allowed לא תחנם.

You're not allowed to מתנת חנם, you can't give to them. That's what I'm saying, that's what I'm saying. It's cold. Hey, don't you also Shalom Aleichem. Aleichem shalom. Hi Rabbi, how are you? Good, how are you? Baruch Hashem, yeah. Yeah.