אביו בן קטן, his father left him as he was a child, yes, his father died and he was still as baby. ואימו בכל יום מדדתו בטפחים, every day his mother would measure him with the measuring sticks, ונותנת, and they, ונותנת משקלו זהב, and she would give how much his size with the weight of gold לבית המקדש. That's how rich she was. Very rich woman. כיוון שגבר אויב, the additional amount, or everyday weigh weigh anew? Weigh again, yeah. Weigh again, and give the full amount? That's what it looks like. כיוון שגבר אויב, when the enemies became strong and they conquered ירושלים, טבחה, she shechted him. Shechted him! ואכלתו, and she ate him up. ועליה קונן ירמיהו. Yirmiyah Hanavi cries about her, אם תאכלנה נשים פרים עוללי טיפוחים, that if if is it possible such a thing that women like this should eat the children? משיבתו רוח הקודש, and the Oibershter, רוח הקודש answers, ואומרת לו, said to him, אם יהרג במקדש ה׳ כהן ונביא. So you're saying your ta'anah, the Oibershter says, like, ta'anah how could this happen? So what, did you go around and telling the Oibershter that, and how could you let a a kohen venavi 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 a name Doeg? And 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! Adraba, that's a re'ayah! You shouldn't name somebody after a rasha, because here they did do it, and what happened? He got killed, she killed him. And that's a re'ayah that how, it takeh it takeh was wrong. He had a zechut cuz his weight went to, it was hunger, it was hunger, hunger, yeah, yeah. אמר רב אלעזר, Rav Elazar says, צדיק מעצמו and רשע מחבירו. A tzadik, 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 is a rasha, you start cursing all the resha'im. So a rasha gets cursed even because of his friend. Where do we see it? צדיק מעצמו, where do you see a צדיק is from himself? דכתיב, it says זכר צדיק לברכה. A צדיק is a mention to a berachah. And רשע מחבירו, רשע even from somebody else, דכתיב, it says ושם רשעים ירקב. The name of the רשעים will rot. It doesn't say שם רשע ירקב. As soon as like the רשעים, it goes together, there is רבים, and through one person the other רשעים will also be.

אמר ליה רב המנונא לההוא מרבנן, and Rav Hamnuna said to one of his talmidim. What can you say about the yetzer hara, it's one yetzer hara, and fighting against you have two, two yetzer tov? It goes after this. No, saying individually, it's saying righteous in each of his own merit, so each one is each is tov. But the רשעים is saying is two, he says they're putting together like one, רשעים, all of them together, no? So Rav Hamnuna said to one of the תלמידים דהוה מסדר אגדתא קמיה, that was learning אגדתא 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 in a pasuk that זכר צדיק לברכה is a pasuk! So what are you asking 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, a pasuk in Mishlei. So he answered him, דכתיב, it says, ה׳ אמר, ה׳ said in בראשית, המכסה אני מאברהם, and ה׳ said, I'm going to destroy סדום, and ה׳ said, I better speak to Avraham about it. Am I going to hide it from Avraham? וכתיב, and right away it says, ואברהם היו יהיה, אברהם is going to be גוי גדול, a big nation. 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 berachah. So from here we see that. The pashut peshat is not like that. Hapashut peshat is 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 bound to have to tell him. But the Gemara learns different peshat, that he says, how could I hide it from Avraham, and and he mentions Avraham, give him a berachah. מנא הא מילתא דאמור רבנן, then he asked him another she'eilah, where do the Chachamim take that he 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 tents all the way till Sedom, וכתיב, right after that it says ואנשי סדום רעים וחטאים. The people from Sedom are are רעים וחטאים, 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 pashut peshat. Pashut 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 looks for such a thing. But the Gemara darshens it this way. Be'emet you have to understand peshat in the Gemara here. What was the hava amina? He asked the shaila, where do the חכמים say it from, and he said there's a pasuk, 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 biur in this Gemara. What's the פשט זכר צדיק לברכה? Yeah, everyone looks What's that זכר צדיק לברכה? So

זכר צדיק לברכה is two peshtan. You could learn bracha means you have to give him a bracha, or bracha means you praise him. So pashut peshat in פסוק, זכר צדיק, when you mention a tzadik, give him a bracha. Not talk about his maalot, not meshabeach 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.\" Always they say like by 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 pasuk. So the Gemara means here something else. זכר צדיק לברכה, when you mention the tzadik, mention his maalot. That's the פשט לברכה. And that is not peshat in pasuk. That's what the Rebbe learns. So the Rebbe says the peshat is when he asked 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 bencht him, He mentioned how great he is. אברהם יהיו, who he is, he is so great. When he mentioned about the רשעים, the same thing. פשוט, ושם רשעים ירקב means when you mention a רשע, you say a קללה. But that's not what he is bringing here. He is asking, where do we find that you mention a רשע, you mention how bad he is? That he called אנשי, when it says, ויעל על סדום, what did he say? The פסוק says, ואנשי סדום רעים. So it's a different taytsh in the זכר צדיק לברכה and and and ... Usually, we say זכר צדיק on someone who passed away, whereas of רשעים, we would even say something bad while they're alive, you know, too. בכלל on רשעים, it depends, on a איד who is a רשע, we don't say even while they're alive, we don't say. We don't say ימח שמו even even if he's a רשע. There's a ma'aseh, I think, with the Chidushei Harim. The Chidushei Harim, once somebody mentioned in front of him, I think Chidushei Harim, mentioned in front of him a name of a a איד, but it's a a freier Yid completely, and he said, \"ימח שמו.\" So, he said, \"אויף a איד טאר מען נישט זאגן ימח שמו, no matter how bad he is.\" And he says, \"I'll show you a re'iyah from a halachah.\" What's the halachah? It says if a mumar, someone ממש האָט געקריגט תורה a mumar, and he dies, and he doesn't have any children, his wife needs chalitzah. Chalitzah is 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 רשע you have to give chalitzah, which is like יבום שלא שלא ימחה שמו מישראל, it shouldn't be. How could you say How ימח שמו? I forget the Chidushei Harim or the Sfas Emes, one of the Gerer Rebbes. The ווארט וואס ער האט געזאגט, \"ער טאר נישט, אויף a איד ימח שמו.\" Actually, there are a few Yidden which on אידן זאגט מען יא ימח שמו. אותו האיש, right? His name Yeshu is a ראשי תבות: ימח שמו וזכרו. Ah. And ווער איז דאס? ווי איז דאס? He gets that treatment, and מען האט געזאגט אויף Shabbetai Tzvi, שרייבט מען ימח שמו, און און אויף Spinoza. Spinoza. שרייבט אז מען ימח שמו, Spinoza. Spinoza? Who is that? A philosopher a apikores, a a מוקיר of apikorsus. Even though people don't know about him. What about Esav? We don't say. Esav is a גוי, no? Gemara says עשו ישראל מומר הוה, but you know we don't say. We don't say ימח שמו. אויף אידן זאגט מען נישט אזעלכע זאכן. Also on Yidden we don't say lehavdil, between a למשל a tzadik with a freier yid. ביי אידן you don't say lehavdil. Between a yid and a גוי you say lehavdil, but not between between Yidden. Once Hatzalah, a Hatzalah member once helped a Hatzalah helped once helped a גויה. She had an accident, I don't know, she he helped her. And later he was on the radio, and they praised him. They said, you helped a such a lady. So he says, \"Oh, for 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 ma'asim, didn't become. Who is this צדיק דר בין שני רשעים ולא למד ממעשיהם? Who is the tzaddik that lived between two resha'im and didn't learn? Ovadiah. Ovadiah Hanavi, and he lived between Achav and Izevel, both resha'im, 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 between Yitzchak and Rivkah, 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 Eibishter, you can learn out a it turns out into a klalah to the resha'im. ומקללתן של רשעים, from the klalah to the resha'im, from a curse to the רשעים, אתה למד ברכה של צדיקים, you get a bracha tzaddikim. And it gives an example. In other words, when there's a chance to bless the tzaddik, automatically this brings a klalah to the rasha. To give a klalah to the rasha brings a bracha to the tzaddik. No. No, a bracha for a tzaddik. Yeah, but this is happened, not to learn, it doesn't have to be learning, it's. No. That was Yitzchak and Rivkah. And I mean it was also husband and wife. מברכתן של צדיקים אתה למד קללה של רשעים, we see from a bracha to a tzaddik turns out into klalah to the resha'im. We see that it says by Avraham, the Eibershter gave him a berachah: כי ידעתיו, says the Eibershter, 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 סדום ועמורה, I heard this noise from Sedom va'Amorah, the resha'im. So since the Eibershter mentioned the tzadikim, right away it turns into the kelalah to the resha'im. And on the other hand, ומקללתן של רשעים אתה למד ברכה לצדיקים, from the kelalah of the resha'im you learn a berachah tzadikim. דכתיב it says, and after it says ואנשי סדום רעים וחטאים, people were resha'im, bad, ה׳ 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 the kelalah to the resha'im. You start a berachah from a rasha, a a kelalah from a rasha brings a berachah to a tzadik. Tehillim, Yeah, yeah, yeah, so it says, Yeah, אשרי האיש, yeah. Oh, you mean at the end, not not the next pasuk, yeah. על כן לא יקומו רשעים במשפט or לא כן הרשעים. But I don't know if here is a kelalah, here it's just telling you, go 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 כמץ אשר תדפנו רוח, 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. דכתיב it says: וירא אלקים את האור כי טוב, the Hashem saw that the light is good. What's good? אין טוב אלא צדיק. Remember it says: אמרו צדיק כי טוב, say that the tzadik is good, so טוב, it says. So the Hashem וירא, he saw כי טוב. In other words, when He created the world and the first thing He created was or, so it says or is כי טוב, it's there for טוב, for a tzadik. So even for one tzadik would Basically it means to say, for even for one tzadik would be kedai to create the world. Huh? אור זרוע, yeah. But that's not talking about creation, this is spoken about the beriah. אור זרוע לצדיק, yeah. The chassidus says actually, אור זרוע, He planted this for us, we learn in the maamar Shabbos, it's planted so that even all the Yidden should all together. Anyway. ואמר רבי אלעזר, Rabbi Elazar says: כל המשכח דבר כל המשכח דבר אחד ממשנתו, if someone forgets even one thing from his learning, גורם גלות לבניו, you cause galus to your children. So you're not allowed to forget your learning. I, 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 when he's learning he's over on a lav, it says in Pirkei Avos, it's only that if he works on forgetting, he does things to forget. But if he stam, a person gets forget gets old and he forgets his learning, that's not the problem. So here also, if you do something to forget and you're able to chazar over and not forget and you don't do it, that's also a problem. So you cause galus, 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 galus to the children. רב אבהו אומר, Rav Abahu says: מורידין אותו מגדולתו, we even the Hashem 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 memas, you were disgusted with the daat, I will be memas in you being a kohen to Me, being an officer, being a position. אמר רב חייא בר אבא אמר רבי יוחנן, Rav Chiya bar Abba in the name of Rabbi Yochanan: 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, Shmuel. The Gemara says like that over there also, עד שלא נפטר ביום ביום 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 Yehoshua, that's the day Yehoshua stopped the sun. When Yehoshua said, \"שמש בגבעון דום\", the sun shouldn't set, was ג' תמוז. You know the peshat? It's a Seder Olam, it was ג' תמוז. And it says that there's not not a day that There's never a tzadik passed away where there's no other tzadik like him. So I'm saying that's, and it gives it because the sun sets, the sun rises. But on that day of ג' תמוז, the sun didn't set. דאס איז נישט משנה די יארצייט. דאס איז נישט די יארצייט. ס'איז דאך, ס'מוז דאך זיין איין מוליד, אה דער, דער צדיק, ס'מוז זיין אן אנדערע צדיק. יא, וואס הייסט ער לעבט? ווער לעבט? זה יחיד אה, דאס איז אן אמתע פשט! אה, אבער נישט א פאלשע פשט. דער וויכטיקער פשט איז אוודאי. ער לעבט אין דער וועלט, ער לעבט אין אונדז, ער לעבט אין, ער גיט אונדז כח. דאס אוודאי. 100%! דאס זאג, דאס זאג איך דאך! דאס איז דען דער, דאס איז ער, ער לעבט. אבער יעדער מוז דעם וויכטיקן פשט. איינער זאגט דעם וויכטיקן פשט. ווען אזוי זאגן נישט יחי, וואס מיינט איר דאס? אינעם וויכטיקן פשט. אז איר זאגט יחי איז דאס א פאלשע פשט, קען מען זיך נישט דורך. אין סדר עולם שטייט שמש בגבעון דום was ג' תמוז. Nu, nu, nu! The sun didn't the sun didn't set because they were fighting the war and they have to finish, the sun didn't set. But that day the sun, it's ג' תמוז, the sun didn't set. Nu, nu, nu! So this is what the Gemara says, every tzadik is is like a sun, it sets, there's a new tzadik, but ג' תמוז וואס איז נישט, פארוואס איז דאס א פאלשע פשט אז ער גייט נישט אונטער? פאר וואס איז דאס פאלש? ביי מיר איז דאס א פשוטע פשט. שמש בגבעון דום וירח בעמק אילון. Yeah, but it happened