1. 0:00 Fatherless child and mother’s gold measurement

אביו בן קטן, his father left him as he was a child, yes, his father died and he was still a baby. ואמו בכל יום מדדתו בטפחים, every day his mother would measure him with the measuring sticks, ונותנת, and they send this, משקלו זהב, and she would give how much his size with the weight of gold לבית המקדש. That's how rich she was. She was a very rich woman. כיון שגבר אויב The additional amount or every day weigh weigh anew? Weigh it again, yeah. Weigh it again, they'd get the full amount. That's what it looks like. כיון שגבר אויב, when the enemies became strong and they conquered ירושלים, טבחתהו, she shechted him, shechted him! ואכלתהו, and she ate him up. ועליה קונן ירמיהו, ירמיהו הנביא cries about her: אם תאכלנה נשים פרים עוללי טיפוחים, that if if is it possible such a thing that a woman like this should eat the children? והשיבתו רוח הקודש, and the אויבערשטער, רוח הקודש answers ואמרה לו, said to him: אם יהרג במקדש ה׳ כהן ונביא. So you're saying your ta'anah, the אויבערשטער says back ta'anah: \"How could this happen?\" So what did they go around telling the אויבערשטער then: \"And how could you let a kohen and navi get killed?\" But the bottom line is we see that there was a child called Doeg. Now Doeg was not, was a rasha, so how did you give him the name Doeg? So that's a kushya on the Gemara what it said before that לא מסקינן בשמייהו, you shouldn't name somebody after a rasha. And the Gemara answers: חזי מאי סליק ביה, you see what happened! Adrabah, this is a re'ayah, you shouldn't name somebody after a rasha, because here they did do it, and what happened? He he got killed, she killed him! That's a re'ayah that how it's, take it was wrong. He had a zechut because his weight went to It was hunger. It was hunger. Hunger, yeah, yeah. אמר רב אלעזר, רב אלעזר said, צדיק מעצמו and rasha is מחבירו. A tzaddik, when do you mention his ma'alot? When do you speak good about him? When you see him. It's through him. And a rasha, if you see another person who's a rasha, you start cursing all the resha'im. So a rasha gets cursed even because of his friends. Where do we see it? צדיק מעצמו, where do you see a tzaddik is from himself? D'chsiv, it says: זכר צדיק לברכה. A tzaddik is a mention to a bracha. And רשע מחבירו, רשע even from somebody else, d'chsiv, it says: ושם רשעים ירקב. The name of the reshaim will rot. Doesn't say שם רשע ירקב. As if why reshaim, it goes together, there's רבים, and through one person, the other reshaim will also be. Zogt di Gemara: אמר ליה רב המנונא לההוא מרבנן, and Rav Hamnuna said to one of the talmidim What do you want to say about the yetzer hara? It's one yetzer hara and when fighting it you have two, two yetzer tovs? Here's רבים. No, we're saying individually. It's saying righteous in each of his own merits, so each one is each yetzer tov. Yeah, but the reshaim thing is two. But here there's a But they're putting together like one, reshaim, all of them together, no? So Rav Hamnuna said to one of the תלמידים דהוה מסדר אגדתא קמיה that was learning aggadata in front of him, he said to him: מנא הא מילתא דאמור רבנן, where do we find a source to this that the chachamim said: זכר צדיק לברכה, you have to remember a צדיק לברכה? אמר ליה, so he says: What do you mean? הא כתיב, זכר צדיק לברכה. We see it in a pasuk, that זכר צדיק לברכה is a pasuk! So what do you ask where the chachamim took it from? It's a clear pasuk. So he said, מדאורייתא מנלן, where do we see it in the Chumash? Because this is a pasuk not in Chumash, pasuk in Mishlei. So he answered him, d'chsiv, it says, ה׳ אמר, ה׳ said in Bereishit: המכסה אני מאברהם, and Hashem said, \"I'm going to destroy Sedom.\" And Hashem said, \"I better speak to אברהם about it. Am I going to hide it from אברהם?\" וכתיב, and right away it says: ואברהם היו יהיה, אברהם is going to be גוי גדול, big nations. So what we're learning here, the peshat is that as soon as the pasuk mentioned Avraham, right away the pasuk starts blessing, giving him a brachah. So from here we see that. The peshat peshat is not like that. Peshat peshat is that how could I how could I hide it from Avraham when Avraham is going to teach his children, and he'll be so great, so I better have to tell him. But the Gemara learns different peshat, that He said, \"How could I hide it from Avraham?\" And and you mentioned Avraham, give him a brachah. מנא הא מילתא דאמור רבנן, then he asked him another she'eilah. Where did the chachamim take that it says, ושם רשעים ירקב, the name of the resha'im should be rotten? אמר ליה, he said the same answer: הא כתיב, it's a pasuk, it says ושם רשעים ירקב. So he says the same thing, מדאורייתא מנלן, where do we find it in the Torah, in chumash? So he answered, דכתיב, it says, ויאהל עד סדום. Says that Lot, when he separated himself from Avraham, he pitched his tent all the way till Sedom. וכתיב, right after that it says: ואנשי סדום רעים וחטאים. The people from Sedom are are ra'im vachata'im, are bad. So why did he mention all of a sudden people are bad? Because you mentioned Sedom, you mentioned they're bad. Now again, this is not peshat peshat. Peshat peshat is that the Torah is telling us that he he went up to Sedom and he didn't care that the people were bad. Adrabah, he looked for such a thing. But the Gemara darshens it this way. So be'emet you have to understand the peshat of the Gemara here. What was the hava amina? He asked the שאלה, where do the חכמים say it from, and he said there's a פסוק, so he said, \"Yeah, I meant from Chumash.\" But that's not what he asked. He asked, where did the חכמים say take it from? The Rebbe has a whole ביאור in this Gemara. What's the פשט זכר צדיק לברכה? What's that זכר צדיק לברכה? So זכר צדיק לברכה is two pshat'n. You can learn bracha means you have to give him a bracha, or bracha it means you praise him. So pashut peshat in פסוק זכר צדיק, when you mention a tzadik, give him a bracha. Not talk about his מעלות, not משבח him, not praise him, and speak how great he is, give him a bracha. You mention a tzadik, say, \"Oh, the צדיק זאל האבן זיין געזונט און שטארק.\" Like always say by the Rebbe, the Rebbe, you mention the Rebbe, \"The רבי זאל געזונט זיין.\" Right away, you say you give a bracha. But that's not, that's the pashut peshat in the פסוק. So the Gemara means here something else. זכר צדיק לברכה, when you mention the tzadik, mention his מעלות. That's the פשט לברכה. And that is not the peshat in פסוק. That's what the Rebbe learns. The Rebbe says the peshat is when he asks the רבנן said that זכר צדיק you have to not just pashut give him a bracha, mention his greatness. So that the Gemara answers, Hashem, it says, המכסה אני מאברהם, what did He do? He didn't bench him, He mentioned how great he is. אברהם יהיה, who he is, he is so great. When he mentions about the resha'im the same thing, פשוט, ושם רשעים ירקב means when you mention a rasha gives you a kelalah. But that's not what he's bringing here. He's asking, where do we find that you mention the rasha, you mention how bad he is? So he quotes, אנשי, when it says ויאהל עד סדום, what did he say? The pasuk says ואנשי סדום רעים. So it's a different taytsh in the זכר צדיק לברכה. בפרט על רשעים, it depends. On יידן רשעים we don't say even whether they're alive, we don't say. We don't say yimach shemo even even if he's a rasha. There is a maaseh, I think with the Chidushei HaRim. Chidushei HaRim, once somebody mentioned in in front of him, I think Chidushei HaRim, mentioned in front of him a name of a, a Yid, but it's a, a frayer Yid completely, and he said, \"yimach shemo.\" He says, \"Huh? אויף א ייד, someone is, זאג ימח שמו, no matter how bad he is?\" He says, \"I'll show you a re'iyah from a halacha.\" What's the halacha? It says, if a מומר, someone mamash is against Torah, a מומר, and he dies, and he doesn't have any children, his wife needs chalitzah. חליצה במקום יבום. It's like, instead of yibum. What's the inyan of yibum? להקים לאחיו שם, שלא ימחה שמו מישראל. So even by a rasha, you have to give chalitzah, which is like yibum, שלא שלא ימחה שמו מישראל, it shouldn't be. How could you say, how yimach shemo? I forget the Chidushei HaRim or the Sefat Emet, but one of the גערער רבי'ס. He brought a ראיה that you don't say about יידן ימח שמו. Actually, there are a few Yidden which אויף יידן זאגט מען ימח שמו. אותו האיש, right? His name ישו, you know what שאומרים, ימח שמו וזכרו. און אויף אויף אויף אלי וויזל? Wiesel? He gets that treatment? מ'האט געזאגט אויף Shabbetai Tzvi, שרייבט מען ימח שמו. און אויף און אויף Spinoza. Spinoza, שרייבט אז מען ימח שמו. A philosopher. An apikores, a an an backer of apikorsut. You didn't remember people who hold by it. We don't say. Gemara says, עשו ישראל מומר הוה, but we don't, we don't say. But we don't say ימח שמו, אויף יידן זאגט מען נישט אזא ווארט. And also auf Yidden we don't say lehavdil between a mensch oder a tzadik with a פרייער ייד. ביי Yidden you don't say lehavdil. It's between a Yid and a goy you say lehavdil, but not between between Yidden. Yisroel Shemtov, Yisroel Shemtov once helped Yisroel Shemtov, whatever, helped helped out a goyah. She had an accident and, I don't know, she he helped her. And later he was on the radio, and they praised him, and they said, \"He helped a a society lady.\" So he says, \"Oh, but sure, we don't make any difference between Jews and non-Jews lehavdil.\" \"We don't make any difference between Jews and non-Jews lehavdil.\" זאגט די Gemara ווייטער, אמר רבי אלעזר, רבי אלעזר said, צדיק דר בין שני רשעים, we have a tzadik who lived between two רשעים, ולא למד ממעשיהם, and didn't learn from them. On the other hand, we find a rasha that דר בין שני צדיקים, lived between two צדיקים, ולא למד, and didn't learn from their maasim, and didn't become. Who's this צדיק דר בין שני רשעים ולא למד ממעשיהם? Who's the tzadik that lived between two reshaim and didn't learn? Ovadiah. Ovadiah the navi, and he lived between Achav and Izevel, both reshaim, and he stayed a tzaddik, he's a navi. רשע דר בין שני צדיקים ולא למד ממעשיהם, which rasha lived between two tzaddikim and didn't learn from them? Esav. Lived with Yitzchak and Rivka, and he just remained Esav. ואמר רבי אלעזר, something else Rabbi Elazar said, מברכתן של צדיקים אתה למד קללה של רשעים. From a bracha that the tzaddikim get from the Eibershter you can learn out, it turns out into a klalah to the reshaim. ומקללתן של רשעים, and from the klalah to the reshaim, from a curse to the רשעים, אתה למד ברכה של צדיקים, a bracha to tzaddikim. And it gives an example. In other words, when there's a chance to bless a tzaddik, automatically this brings a klalah to the rasha. To give a klalah to the rasha, brings a bracha to the tzaddik. No. No, the bracha... Yeah, but this is, not to learn, it has to be learning, it's... No. It was Yitzchak and Rivka. And, I mean, it was also a husband and wife. מברכתן של צדיקים אתה למד קללה של רשעים, we see from a bracha to a tzaddik, you turn out into klalah to the reshaim. We see that it says, by Avraham the Eibershter gave him a bracha, כי ידעתיו, this means I love him, למען אשר יצוה את בניו, because he's going to command his children, teach his children the proper way. וכתיב בתריה, what does it say right after that? ויאמר ה׳ זעקת סדם ועמרה, I heard this noise from Sodom vaAmorah, the reshaim. So since the Eibershter mentioned the tzadikim, right away it turns into the klalah to the resha'im. And on the other hand, ומקללתן של רשעים אתה למד ברכה של צדיקים, from the klalah of the resha'im you learn a berachah to tzadikim. כתיב it says, but after it says, ואנשי סדם רעים וחטאים, the people of Sedom were resha'im, bad, וה׳ אמר אל אברם אחרי הפרד לוט מעמו, ה׳ spoke to him after Lot left him. So it mentions the tzadik, the ma'alah of the tzadik that Lot left him and the Eibershter spoke to him. So we see when you start off with a berachah to a tzadik, it brings klalah to the resha'im. You start a berachah from a rasha, a klalah of a rasha brings a berachah to a tzadik. Yeah, yeah, yeah. So it says... Yeah, אשרי האיש, yeah. Oh, you mean at the end? Not the next pasuk, yeah. על כן לא יקומו רשעים במשפט, או לא כן הרשעים... I don't know if here it's a klalah, here it's just telling you, tzadik is good, אשרי האיש that goes and doesn't go with resha'im, and the resha'im, they're farkert, they're no good. Tzadik and then it says, רשעים כמוץ אשר תדפנו רוח and it's going to happen. Yeah, yeah, yeah. Zogt di Gemara vayter, ואמר רבי אלעזר, Rabbi Elazar said also, אפילו בשביל צדיק אחד עולם נברא, the world could be created for one tzadik. כתיב it says, וירא אלקים את האור כי טוב, the Eibershter saw that the light is good. What's good? אין טוב אלא צדיק. Remember it says, אמרו צדיק כי טוב, say to the tzadik is good, so tov it says, so the Eibershter וירא, he saw כי טוב. In other words, when he created the world, and the first thing he created was אור, so it says אור is כי טוב, it's there for tov, for a tzadik. So even for one tzadik would... Basically, what it means to say, for even for one tzadik would be כדאי to create the world. Huh? אור זרוע לצדיק, yeah, but that's not talking about creation, this is spoken about the בריאה. אור זרוע לצדיק, yeah. Chassidus says אור זרוע, he planted this for us. We learn in the מאמר שבת... It's planted so that even all the Yidden should altogether... Anyway... ואמר רבי אלעזר, רבי אלעזר says, כל המשכח דבר אחד מתלמודו, if someone forgets even one thing from his learning, גורם גלות לבניו, you cause galut to your children. You're not allowed to forget your learning. Ay, what do you mean, it's not your fault? So first of all, you have to work hard not to forget. And second of all, it means really when it says, if a person forgets something from his learning, עובר בלאו, it says in Pirkei Avot, it's only that if he works on forgetting, he does things to forget. But if he stam, a person gets, forgets, he gets old and he forgets his learning, that's not the problem. Here also, if you do something to forget, and you're able to chazer over and not forget and you don't do it, that's also a problem. So you cause galut. Remember it says, ותשכח תורת אלקיך, אשכח בניך גם אני. If you forgot the Torah, I will forget your children. That means that it causes galut to the children. רבי אבהו אומר, Rabbi Abahu says, מורידין אותו מגדולתו, we even, the Eibershter makes that he goes down, they lower him from his greatness, שנאמר, it says, כי אתה הדעת מאסת, ואמאסך מכהן לי. You forgot the daat, you were ממאס, you were disgusted with the daat, I will be ממאס in you being a כהן to me, being an officer, being a position. אמר רבי חייא בר אבא אמר רבי יוחנן, Rabbi Chiya bar Abba said רבי יוחנן, אין צדיק נפטר מן העולם עד שנברא צדיק כמותו, a tzadik doesn't die from the world unless there's another tzadik created like him, שנאמר it says, וזרח השמש ובא השמש, that the sun shines and the sun goes down. עד שלא כבתה שמשו של עלי, before Eli passed away, זרחה שמשו של שמואל הרמתי, של שמואל. The Gemara says a couple lines also, עד שלא נפטר, וביום, וביום שנפטר... רבא נולד רב אשי. The day Rava passed away Rav Ashi was born. With one exception: there's one day that the sun doesn't set, the sun didn't set. ג׳ תמוז. ג׳ תמוז, he stopped the sun. On ג׳ תמוז, יהושע, that's the day Yehoshua stopped the sun. When Yehoshua said, שמש בגבעון דום, the sun shouldn't shouldn't set was ג׳ תמוז. You know the peshat? ג׳ תמוז, ג׳ תמוז. In Seder Olam, it was ג׳ תמוז. And it says that there's not not a day that... It's the words that that there's no day that a tzadik passes away. There's never a tzadik passes away where there's no other tzadik like him. So I'm saying that's, and he gives it because the sun sets, the sun the sun rises. But on a day of ג׳ תמוז, the sun didn't set. Is he using יחי אדוננו together? ס'איז נישט נישט די יארצייט. ס'איז נישט די יארצייט. אזוי ווי ער זאגט, ס'מוז דאך זיין אן אנדערע, דא רעדט מען פון א צדיק, נישט פון קיין אנדער צדיק. יא, וואס הייסט ער לעבט? ער לעבט. ס'איז יחי... אה, איז דער אמת'ער פשט! אה, אבער נישט א פאלשן פשט. דער וויכטיקער פשט איז אוודאי. ער לעבט אין דער וועלט, ער לעבט אין אונז, ער לעבט אין ער גיט אלע השפעות, דאס אוודאי. 100%! דאס זאג איך דאך! וואס הייסט, נישט דעם? וודאי ער לעבט. איי, מען זאגט דעם וויכטיקן פשט? איי, מען זאגט דעם וויכטיקן פשט, ווען זיי זאגן נישט יחי, וואס מיר געזאגט, אין דעם וויכטיקן פשט. אז מען זאגט יחי, מען זאגט פאלש פשט, קען מען שוין נישט זאגן. אין סדר עולם שטייט אין סדר עולם שטייט אז שמש בגבעון דום was ג׳ תמוז. Nu, nu, nu. And so the sun didn't The sun didn't set, because they were fighting the war and they have to finish, so the sun didn't set. So that day the sun It's ג׳ תמוז, the sun didn't set. Nu, nu, nu. So this what the Gemara says: every tzadik is, is like a sun that sets, and there's a new tzadik, but ג׳ תמוז it's... וואס דארפסטו מפרש זיין גימל תמוז? איך האב נישט פארשטאנען. פאר מיר איז עס א מפורש'ע גימל תמוז. פאר קיינעם איז עס נישט גימל תמוז. היינט וואס, גימל תמוז? שמש בגבעון דום וירח בעמק איילון. Yeah, but it happened