No, not the... okay. Here we go. I listened to your lecture, Sdei Chemed. There is so much interest. Would it be because this Sdei Chemed has such a connection to למערת המכפלה בחברון, or just stam? I don't know if that's the reason, but he did. Yes, he did. No, but Chelkas Sofer had a lot... the Rebbe was very, has a lot of... Do we know why was the Rebbe so much into it? Well, Lubavitch bought the rights to print it. Yes, that's what that's what I'm saying. No, because Shmotkin bought it in Poland yet. Shmotkin, the guy Shmotkin, Yehuda Shmotkin's father had the rights to print it. He bought it from the... From the rabbanim of Chevron? No, when he was still in Poland. Oh, he was. He bought it, I don't know, from from the Sdei Chemed, I don't know exactly who. Okay, we're learning here about the difference, aveirot, what brought the churban first בית המקדש, the second בית המקדש. So the first בית המקדש it said was for עבודה זרה, גילוי עריות, שפיכות דמים. The second one was for שנאת חנם. And פרעגט די גמרא: ובמקדש ראשון לא היה שנאת חנם? In the

first בית המקדש, first בית המקדש didn't have שנאת חנם? והכתיב, it says: מגורי אל חרב, those that were afraid of the sword היו עמי לכן ספוק אל ירך. They were afraid of the sword, and ספוק אל ירך, that's where they hit them on the thigh. What does, but so it says, what did it mean? אמר רב אלעזר: אלו בני אדם שאוכלים ושותים זה עם זה, people who would eat and drink together, sit together, ודוקרין זה את זה בחרבות שבלשונם, and they would stick inside each other, stab each other with swords of their tongue. This was clapping, hitting on the thigh. ירך. So they would, and that shows that there was no אהבת ישראל here. So they also had שנאת חנם. So di Gemara answers, ההוא בנשיאי ישראל הוא דהוה. That's talking not about all the Yidden, only about the leaders! שנאמר, it says: זעק והילל בן אדם כי היא היתה בעמי. It says you should scream and you should speak, praise, because this was by my nation. ותניא, we learned: זעק והילל, יכול הכל? You think this is goes for everybody? תלמוד לומר: היא. היא בכל נשיאי ישראל. היא בהכל, it's only, no היא בכל נשיאי ישראל, this is only by the leaders, but not by the regular people. So even though the leaders had שנאת חנם, but the regular Yidden did not have שנאת חנם in the first בית המקדש. רבי יוחנן ורבי אלעזר דאמרי תרווייהו, Rabbi Yochanan and they both say, ראשונים שנתגלה עונם, the first בית המקדש that their עבירה was revealed, נתגלה קצם, so their end was revealed. It said clearly the Aibershter, by the Churban, said 70 years you're going to come back. ואחרונים, the later ones, by the second בית המקדש, שלא נתגלה עונם, their עבירה was not revealed, לא נתגלה קצם, their end was not revealed. Now,

Rashi learns not like we always think peshat. We always think peshat that their עבירה is not clear. Here we have a clear reason for that עבירה. It means it's an עבירה that's not בגלוי. עבודה זרה, גילוי עריות, שפיכות דמים you could see if you do. And and שנאת חנם is a feeling of the heart. So it's an עבירה which is not בגלוי, and therefore the end of this of the Churban which came as a result of that עבירה is also not בגלוי. In Chassidus, right? Chassidus touched it different. Chassidus seems the peshat is that there we know the exact what עבירה. Second בית המקדש, the עבירה is not clear. Here the עבירה is clear, it's just an a type of עבירה which is not revealed. Why is שנאת חנם have to be in the heart? שנאה is the heart. It expresses itself, not always. Not by everybody. Sometimes you can hate a guy and you, it says בלשון, you talk to him nicely, this, and in your heart you hate him. That's why I'm saying that, wouldn't it, if you, you stick him inside, No, that's שפיכות דמים. Yeah, but still, the fact that you have a פירוד from another Yid, that's the worst. Yeah, that's all. Yeah.

אמר רבי יוחנן, and Rabbi Yochanan said, טובה ציפורנן של ראשונים, the nails of the earlier generations are better מכריסן של אחרונים, than the stomach of the later generations. In other words, they are in a higher madreigah, much more than we are. Their nails our nail and our stomachs, our doesn't come to their nails. אמר ליה ריש לקיש, so Rabbi Yochanan said to, Reish Lakish said to רבי יוחנן, אדרבה! אחרונים עדיפי, the later were greater! אף על גב דאיכא שיעבוד מלכיות, even though we have now more of שיעבוד מלכיות, קא עסקי בתורה! And we're still learning Torah! What makes you say that they're better than we are? אמר ליה, he said, בירתא תוכיח, the Beis Hamikdash proves, שחזרה לראשונים, for them Beis Hamikdash was destroyed and it came back, ולא חזרה לאחרונים, to us it didn't come back, and seemingly we're not the same. שאלו את רבי אלעזר, the same thing, they asked Rabbi Elazar: ראשונים גדולים או אחרונים? Which ones are greater? The ones from the time of the first churban or the time of the second churban? אמר להם: תנו עיניכם בבירה. Put your eyes to the בירה. בירה means the capital, the Beis Hamikdash. למיניין. Look, they had a, got a Beis Hamikdash, we didn't. איכא דאמרי אמר להם, some say it's different lashon, it's not, he said put עיניכם בבירה, but עדיכם בבירה, your edut. You want to have testimony what's greater? Look at the Beis Hamikdash. So the roof was only The roof was destroyed in the first and in the second, everything was destroyed? Only the roof? So,

where's the rest? Like fine. Gates. The foundation wasn't destroyed and the gates were not destroyed. They sunk into the ground. But the whole building they destroyed. Who says someone says that? Yerushalmi Yoma. Says what? Only the roof was destroyed in the time the first temple's destruction, while the entire edifice was raised at the time the second temple's destruction. In the Yerushalmi Yoma? Yeah. ואידך גיסא, רבי שמעון בן לקיש הוה קא סחי במיא דירדנא. Rabbi Shimon ben Lakish was swimming in the Yarden. אתא רבה בר בר חנה. Came רבה בר בר חנה, יהיב ליה ידא. Rabbah bar bar Chanah was there and he was about to get out, so he gave him his hand. Okay. אמר ליה. Rabbi Shimon ben Lakish was from Eretz Yisrael. Rabbah bar bar Chanah was in Bavel. אמר ליה, so he said to him, אלהא סנינא לכו. The Aibershter hate you guys. You Bavel guys. Not on חוץ, on Bavel specifically. Because you see if it says אם חומה היא נבנה עליה טירת כסף. If it If there is a wall there, we will build on top of it a It's an expression. The palace of of silver. What does that mean? That means like this. אם חומה, if it's like a wall, אם עשיתם עצמכם כחומה. Had you made yourself In the time when Ezra went up to Eretz Yisrael to build the second בית המקדש, had you made yourself very strong, that means ועליתם כולכם בימי עזרא. All you guys from Bavel would have come up in the time of Ezra. נמשלתם ככסף. Then it would be compared to silver. שאין הרקב שולט בו. Silver is something that doesn't rust, doesn't rot. And basically what it means the בית המקדש, would have been stronger בית המקדש. עכשיו שעליתם כדלתות, now that you went up like a door,