חלק כ״ה. I want to mention בנוגע this שיחה before we start, this שיחה happens to be a very fundamental שיחה in understanding what a איד is, and what is his connection to השם, and what is the connection of השם to the איד. The רבי brings up here אברהם אבינו. אברהם אבינו was considered the first איד. Even though אברהם אבינו lived before מתן תורה, but we know that the לשון is always, in the פסוק, אחד היה אברהם. The לשון in שיחות is always, אברהם איז געווען דער ערשטער איד, it was the first איד. So whatever we find by אברהם אבינו, his שייכות to the אויבערשטער, that is the שייכות that אידן have to the אויבערשטער, because the way the אויבערשטער did it by the first איד, that's how it was put into כלל ישראל. So every single איד, his connection to the אויבערשטער is the way the רבי explains here in this שיחה, and it's a very געשמאַקע הסברה, and it's a very fundamental to understanding what is the מהות of a איד. But like the רבי always does, he doesn't go into a subject, starts off speaking a subject, נו, to understand להבין, what's the ענין of a איד, it starts, it all starts with פסוקים, and asks the קשיא, and answers the קשיא, and from there comes out, cuz בכלל this is one of the special things in the רבי'ס שיחות, not ממש every time, but many times, that it's not like some other places where you learn a קשיא in the פסוק, and some people give good answers and have a good ביאור, a good explanation, so the רבי also, every שיחה starts with a קשיא and he gives a ביאור, and it's very good, געשמאַק. But the רבי many times, I would say majority of times, the answer that he gives and the ביאור he gives is not just a פשט in the פסוק, it gives a new insight, a new insight into a certain subject, into understanding certain things, ממש a new insight in a different new way of looking at it, a deeper way of looking at it. This שיחה certainly is like that, it gives us deeper insight in understanding what a איד is. But פאַרשטייט זיך, to get a deeper insight you got to listen, and you got to pay attention, and you got to not fall asleep, and you got to really try to hear. And this is the easiest שיעור of all. You just have the papers you'll follow, and you just sit back and you listen. Not much here, you don't ask you to prepare before, so make sure to listen, so you'll get all the ענינים. Besides, like I said, there are questions that come up in the middle that we could get into other subjects if if needed. אויף דעם וואָס פרשתנו הייבט זיך אָן מיט'ן דיבור הויה, דיבור השם אל אברהם, concerning this that the פרשה, פרשת לך לך, starts with השם speaking to אברהם, and השם saying לך לך מארצך וממולדתך, go away from your land, from your birthplace, ואעשך לגוי גדול, and I will make you into a big nation. So on this פסוק, שטעלט זיך דער רמב״ן. The רמב״ן on this פסוק says this, און זאָגט, רמב״ן says this: אז די פרשה לא ביאר כל הענין. He says the פרשה, the way it's written, did not explain the whole thing. The words of the רמב״ן are not so clear, in other words we need explanation of what the רמב״ן really means to ask. So let's follow the words first: כי מה טעם שיאמר לו הקב״ה עזוב ארצך ואיטיבה עמך, what's the reason why השם said leave the land and I'll be good to you, טובה שלא הייתה כמוה בעולם, I'll be good to you, I'll give you good things which we don't find anywhere else such great things, מבלי שיקדים, without first giving an introduction, שהיה אברהם עובד אלקים, that אברהם served השם, או צדיק תמים, or he was a צדיק, ומנהג הכתוב לאמר, בכלל the סדר, the normal way the פסוק is written, פסוקים are written, it always says התהלך לפני, go for me, go in front of me, go with me, תשמע בקולי, listen to my voice, ואיטיבה עמך, I'll be good to you, כאשר בדוד ושלמה, for instance by דוד and שלמה, it says השם said to דוד to follow my ways and I'll give you the ברכות, by שלמה He said it. שמוע תשמע בקול ה' אלקיך, if you'll listen, etc. By יצחק אומר, יצחק, He also gave a reason, why will I be good to you? בעבור אברהם עבדי, because of אברהם My עבד. אבל להבטיח בעבור יציאת הארץ, אין בו טעם. But to promise something because you're going to leave the land, there is no reason. So it's not so clear exactly what he means to ask. But I'll explain really what he means to ask. And the answer is also not going to be so clear. Basically, it seems from here you have to pay attention, it's not clear in the words of the רמב״ן, but it seems to me that the רמב״ן is almost like asking two שאלות. Not exactly, like two questions. Number one, why would the תורה tell us ה' spoke to אברהם and told him do this and this, and because of that I'll give you a reward, and we have no idea why ה' spoke to אברהם? Why would ה' speak to him? Take, for instance, last week's פרשה, or by us it's this week's פרשה, but the פרשה before לך לך, נח. Starts off by saying that ה' spoke to נח. But we know before that yet that נח was a צדיק. פרשת בראשית finishes off with the words, נח מצא חן בעיני ה'. נח found grace in the eyes of ה'. It says in the beginning of פרשת נח, נח was a צדיק תמים. Right away, we understand. The תורה writes that נח was a great person. Oh, so ה' spoke to this great person! So we understand why ה' spoke to him, because there is an הקדמה. There's an introduction. There were these and these people till finally it came to נח. נח was good, the other people were bad, נח was good. נח was good, ה' said to נח, you know, I'm going to bring a מבול, I want you to make a תיבה. So we already know who נח is, the תורה identified נח's מצב, ממילא we know that the תורה spoke to him. By אברהם, if you look, פרשת נח comes to the end of נח, it says that these children were born, this this generation, then you have a guy called תרח. תרח had three sons and he had a daughter and the son, one of them, three sons, one was אברהם, אברהם married שרה. Doesn't say a word that אברהם was a צדיק or אברהם did everything great. And all of a sudden, ה' speaks to אברהם and tells him, go out to the land. Why didn't the תורה give an introduction? Give an introduction, אברהם was a good guy. And now we know he's a good guy, so oh, so ה' spoke to him because he's good, he behaved. ה' had gave him some kind of special guidance, special order. But it doesn't say anything about אברהם. We don't know that אברהם was anything special that the תורה should make him he should be a special person that the אייבערשטער spoke to him. So that's like one שאלה, why doesn't the תורה give an introduction? And the second שאלה is, what did he tell him to do? He gave him a ברכה, I'll give you ברכות and everything, why? Because you're going to leave the land. But what's the what's the idea behind it? ממילא, if you say you're going to follow My ways and you're going to do My מצוות and I'll give you a reward, we understand. He says leave, move! Move from here, go someplace else, and for that I'll give you! What's the reason behind it? Doesn't The תורה doesn't explain it. It doesn't make any sense that just for moving your moving from one country to another country, so you'll get all the rewards with the greatest טובות that the אייבערשטער never gave before. So it's not clear here why the תורה did it. So the רמב״ן עפעס mixes the two together, and I'm just saying it seems from the רמב״ן that he first he see first he says מבלי שיקדים שהיה אברהם, the תורה speaks, ה' spoke to אברהם without introducing first that אברהם was a עבד אלקים, that אברהם was a צדיק, and then later he says, and it also, for what? So it seems that there's two questions. And it's not a פשט the תורה couldn't say it, cuz באמת, in פרשת נח, before לך לך, at that stage, אברהם אברהם אבינו already did great things. When did אברהם break the idols of תרח? When was אברהם thrown into the כבשן האש, into the fire? Before פרשת לך לך! So if the תורה would want, it's not the פשט the תורה didn't, the תורה could have written, אברהם did such great things with מסירת נפש, he broke the idols, so the אייבערשטער said to אברהם, \"Hey, you're such a good guy, you did such great things for Me, I'm telling you.\" So the תורה doesn't say, so that's one שאלה, why doesn't the תורה give that introduction? And the second question is, why What's the The תורה doesn't explain, what's the מעלה of going out of the country, and because you're leaving the country, so therefore I'm going to give you all these great rewards? What's the ענין behind it?

און איז מבאר, this the רמב״ן. The רמב״ן explains, מבאר דעם טעם, he gives the reason. יען אז די אנשי אור כשדים האבן געטאן רעות רבות עליו באמונתו בהקדוש ברוך הוא, since the people from אור כשדים did a lot of terrible things to him because he believed in ה', און ער איז פון זיי אנטלאפן, and he ran away from them, וללכת ארצה כנען, to go towards כנען, ונתעכב בחרן, and he stopped in חרן, he got stuck in חרן, אמר לו, so ה' said to him, לעזוב גם אלו. leave חרן also, ולעשות כאשר חשב מתחילה, and do as he thought in the beginning, שתהא עבודתו לי, that you should serve Me, וקריאת בני אדם לשם השם, and call people for השם's sake, בארץ הנבחרת, go to the land that I've chosen land, ושם יגדל שמך ויתברכו בך גויי הארץ. And then your name will be great and the גוים, the nations will bless themselves with you. נישט אזוי ווי ס'איז, I'm reading it first, now I'm going to explain it, נישט אזוי ווי ס'איז געווען באור כשדים, not like it was in אור כשדים, שהיו מבזין ומקללין אותו. In אור כשדים, when he tried to tell them about השם, they cursed him. ושמו אותו בבור, they threw him into the dungeon, ובכבשן האש, into the fire. So, what he's explaining here is he's basically only answering the second שאלה, and this is what he's saying. The question, the second שאלה, the way I put it, it's not clear that what I'm saying is right, but it seems like the second part of the שאלה, that the תורה doesn't explain why השם told him to leave him, \"Because you're going to leave, I'll give you make your name so great.\" So, he says, we understand why the תורה told the אויבערשטער told him to leave, because, and the way he puts it, if you're, I don't know how many people know what רש\"י says. You know, we might need a חומש for this. Someone wants to give me a חומש? I think that's a חומש, yeah? Is that a חומש בראשית? No, that's a גמרא. Oh. Okay. Let's go through a little bit נוגע to understand the רמב\"ן. Let's go through a little bit here, before לך לך, the end of נח. It's important to know פשט, to understand the פסוקים. Let's go here. At the end of the פרשה, and you have to pay attention to have clear the the סדר. It says that תרח gave birth to three children, and הרן died. Listen to this at the end of נח: \"ויקח אברם ונחור להם נשים\", they married women, wives, okay? \"ויקח תרח את אברם בנו\", תרח took, where was אברם? What did it say, where was אברם born? Where? Let's read here. \"בארץ מולדתו באור כשדים\", אברם was born in אור כשדים. Okay. תרח took אברם, his son, and לוט, his בן הרן, ben the grandson, and שרי. \"ויצאו אתם מאור כשדים\", they left אור כשדים. This is before לך לך. This is the end of פרשת נח. תרח took אברם, left אור כשדים, \"ללכת ארצה כנען\", to go to כנען. \"ויבאו עד חרן\", they left to go to כנען, they came from אור כשדים, they got stuck in חרן. \"וישבו שם\", they lived there. And תרח died, it says, in חרן. That's the end of פרשת נח. לך לך says, \"ויאמר השם אל אברם לך לך מארצך וממולדתך ומבית אביך\", leave your land and your birthplace. Didn't he already leave his birthplace? It says already before they left אור כשדים. So, אברם left his birthplace. Birthplace, no? It means the place where you're born. Your land, he left his land. They came to חרן. And go there, and then, \"I'll give you all the ברכות\". \"וילך אברם כאשר דבר אליו השם\". So, רש\"י explains, \"מארצך וממולדתך\", listen to רש\"י in the beginning of לך לך. רש\"י asks the שאלה I just asked, \"והלא כבר יצא משם עם אביו\", what do you mean leave your birthplace? He already left there with his father, \"עד חרן ובא עד חרן\", \"אלא כך אמר לו\", this is what the אויבערשטער said to אברם, \"הרחק עוד משם\", go even further, \"וצא מבית אביך\", go away further and go away from your father's house. Your father's house, you live with your father now in חרן because you left אור כשדים together with your father, came to חרן, now the אויבערשטער says go further away from your birthplace and go away from your father's house. This is what the רמב\"ן says that the אויבערשטער told him like this. Let's let's look at the רמב\"ן again. Since they did all kinds of רעות רבות על אמונתו, in אור כשדים they made him a lot of trouble, he ran away from them ללכת ארצה כנען to, he left אור כשדים with the intentions of going to כנען, and what happened בפועל? Never got there. ונתעכב בחרן, he got stuck in חרן. אמר לו, so now השם tells him לעזוב גם אלו, leave even the people of חרן. The people of חרן are not much better than the ones before. ולעשות כאשר חשב מתחילה, do as your intentions were in the beginning, which was what? That שתהא עבודתו, you should call the... people to the אייבערשטער in ארץ כנען. And if you go there, then I'll make you there big, not like the place where you are. און ער פירט אויס, and the רמב\"ן, but the question is, why doesn't the תורה say it? So now we know the reason why he told him to leave, and why it was so important to leave, because these people are no good. So go, and people will will appreciate what you tell them more. און די תורה, און ער פירט אויס, אבל תורה לא תרצה להאריך, the תורה didn't want to go into length בדעות עובדי עבודה זרה ועובדי הגלולים, to go into the details that these people worshipped עבודה זרה and they were no good, תורה didn't want to do it. ולפרש ענין שהיה בינו ובין הכשדים באמונה, and to have to explain that he had problems with them in his אמונה, with the אייבערשטער, with this. So the תורה just passed it through and didn't say anything, כאשר קצרה בענין דור אנוש וסברתם בעבודה זרה שחידשו. Just like earlier in the פסוקים, we find that by אנוש it says they started worshipping עבודה זרה, and the תורה doesn't go into the details what they said, and what they thought, and discussions, and אברהם אבינו, the תורה doesn't go into it. תורה doesn't want to go into the details of these terrible things. So here also the תורה just mentions in short, leave the place. This is the answer. The פועל יוצא comes out that the answer that he gives only answers the second question. The question is, why doesn't the תורה tell us what's the big deal of leaving that for leaving the land? Yeah, it's a big deal leaving these people and coming to a place where you were able to spread השם's name. That's so special, so he answered the שאלה. So the רבי asks,

עס בלייבט אבער נישט גלאטיק, but it's still not clear, פאר וואס דערמאנט נישט די תורה בקיצור על כל פנים, why doesn't the תורה, this is the first question. See, the רבי doesn't say, you can't quote that the רבי said there are two questions here, but I'm טייטשינג it אויס that way to make it clearer. So the רבי says, but still what's not clear, why doesn't the תורה mention, at least בקיצור, שהיה אברהם עבד אלוקים, אברהם served השם, a צדיק תמים, אלס הקדמה to ויאמר השם אל אברם, as an introduction to השם speaking to אברהם? In other words, why, when you look at the פסוקים, you don't understand from the פסוקים why השם spoke to, what did he pick him out of? There were so many people, millions of people, or how many there were, picked השם spoke to אברהם. Who is אברהם? What's so great about אברהם? על דרך מ'געפינט ביי נח, like we find by נח, איידער דעם די דיבור הוי' צו נח, before השם spoke to נח, בתחלת פרשת נח, in the beginning of פרשת נח, איז דער פסוק מקדים פריער, bereits השם said in the beginning of the סדרה, the תורה says נח איש צדיק, נח was a צדיק, און נאך פריער בסוף פרשת בראשית, even before, at the end of בראשית it says נח מצא חן בעיני השם, נח found grace in the eyes of השם. So just like over there the תורה tells us first, before it tells us השם spoke to נח, it tells us who's נח, why the תורה, נח is special, oh, we know. Why doesn't he do it here? על אחת כמה וכמה בנוגע צו אברהם, certainly by אברהם, וואס אין מדרשי חז\"ל ווערט דערציילט באריכות וועגן גודל מעלותיו וצדקותו. It's not the פשט we don't know his מעלות, in חז\"ל, in מדרשים we find so much about the greatness of אברהם and the great צדקות, און זיין עבודת השם במסירות נפש, how he served השם במסירות נפש, נאך זייענדיק אין אור כשדים וחרן, when he was in אור כשדים, when he was in חרן, the great things he did. וואס דאס איז געווען די הקדמה והסיבה, which was the real, seemingly the real reason why השם said לך לך. As we said before, because he went במסירות נפש, and he had to fight with all of them, השם said to him get out of here, don't bother with them, but it's all because of his great things that he did. און עם כל זה ווערט אין תורה שבכתב קלאר נישט דערמאנט וועגן דעם. And still, in חז\"ל we find, but in חומש we don't find a word about the greatness of אברהם till later on in the פרשה, nothing before השם spoke to אברהם. אפילו נישט אז אברהם איז געווען אויסגעטיילט מכל שאר בני משפחתו, doesn't even say אברהם was different than his family members. The תורה as till פרשת לך לך, it says תרח had three sons, doesn't say אברהם was different. One of them died, and then you had another a grandson, then you had אברהם, all family member, doesn't say אברהם was עפעס a special man. בסוף פרשת נח ווערט אברהם דערמאנט בלויז אלס איינער פון משפחת תרח. He is mentioned at the end of נח only as one of the family of תרח. תרח had three children, he was one of them. Says who he married, doesn't say anything about אברהם, and that's a big פלא why the תורה doesn't tell us אברהם. In חז\"ל we find it, in תורה שבעל פה we find it, but not in תורה שבכתב, not in חומש. לכאורה, the normal way of the תורה writing, it should have written that way, that you should know by the time we get to, see people don't think of such a שאלה, because in our minds we're so used to אברהם, haha, everyone knows אברהם, אברהם, אברהם. But if someone, let's let's assume someone never learned חומש, a new person will start learning, put yourself in the position of a person who never learned חומש, doesn't know history, doesn't know anything about, and he starts reading, so he reads, and this is this, אברהם, this, and all of a sudden ויאמר השם אל אברם. Why? The שאלה comes up, the תורה should have written in פשוטו של מקרא, not to rely on תורה שבעל פה, because in תורה שבעל פה we find: Why is it even called אור כשדים? Why is it called אור כשדים? אור for fire, because he was thrown into the oven, and all the great things that אברהם did. But in חומש, in תורה שבכתב, why doesn't it say it? And that's a שטארקע קשיא. So this is just the introduction to the ענין that the רבי is going to explain.

יש לומר the ביאור in them. So let's get to the ביאור, we'll start the ביאור. די התחלה'ס פון עם ישראל התחלה פון עם ישראל איז פון אברהם אבינו. The beginning of עם ישראל starts from אברהם. וואס ער איז געווען דער ערשטער איד, he was the first Jew, like the לשון is אחד היה אברהם. אברהם was one. What does mean one? He was the one, the first one. און באברהם גופא, וואס אן אויסגעטיילטקייט פארשארפֿט ניט די אדם שבא רצון ובארצו מולדתו ואפילו מבית אביו? And in אברהם itself, when did he become special, different than all the other people in his country, the people from his family? ס'האט זיך אנגעהויבן פון ויאמר השם אל אברהם לך לך פון זיי אלעמען. When השם said to leave, leave them all, וואס שטייט בתחלת פרשתנו, it's standing in the beginning of the פרשה. In other words, just it's going to be more פרטים later, but just to start off with a שאלה, I'm going to take the שאלה backwards. The גמרא says in עבודה זרה, שית אלפי שני הוי עלמא, the world is 6,000 years, and the גמרא divides the 6,000 years in three periods: דער שני אלפים and שני אלפים and שני אלפים. The first 2,000 years is called שני אלפים, anyone remember? שני אלפים תוהו. 2,000 years of chaos. The next שני אלפים are called שני אלפים תורה. And the next 2,000 years is called שני אלפים ימות המשיח. That's the גמרא. So we see that something took place in the year 2000. 2000, the year 2000 from בריאת העולם started a new תקופה, started a new period in history. Till then was 2,000 years of chaos, then started שני אלפים תורה. Could anyone tell me what happened the year 2000 that things changed? מתן תורה was not the year 2000. Which year was מתן תורה? Huh? 2448. Everyone knows: the year ב' אלפים תמ\"ח. אברהם אבינו was born in the year 1948, not the year 2000. What happened the year 2000? What took place when we say that by the year 2000, שני אלפים תורה started? What what exactly happened then? Has to be something, otherwise it's it's סתם The answer is לך לך. How old was אברהם אבינו when the אייבערשטער said לך לך? Well, according to what I said, if you only could calculate a little bit without a calculator, without a phone, you figure out that he was 52 years old. Actually, נח was still alive then. How old was אברהם אבינו when נח died? It's like, just דרך אגב, it has nothing to do with the ענין. It says, אברהם בן נח כשמת נח. How old was that? אברהם בן נח, נח is נ\"ח. אברהם was 58 years old, אברהם בן נ\"ח כשמת נח, בן נח כשמת נח, it's a play on words. He was 58 years old when נח died, so by the year לך לך, נח was still alive. Anyway, אברהם was 52 years old. Fine. And ממילא, 52 + 1948 is 2000, so the year 2000 happened לך לך. Now, if anybody remembers חומש, פשוטו של מקרא will come up with a מורא'דיקע קשיא. Especially those that are בעלי קריאה, who know how to ליין, so they remember the פסוקים. What does it say in חומש? How old was אברהם when he left חרן? When the אייבערשטער told him לך לך, what does it say in פסוק? The beginning of פרשת לך לך. Should remember it from last year, this year we didn't learn it yet. I will say the לשון that the רבי, I once told you, wrote by the שיחות. When we wrote something, the רבי wrote once when we wrote in the שיחות a מראה מקום to something which from one place, and בפועל it's a רש\"י in חומש, and the רבי was upset why we didn't write the מראה מקום רש\"י חומש. So the רבי wrote, filled in the מראה מקום, and he wrote on the side, he wrote to us: וכי אף אחד מכם אינו לומד חת\"ת? Not one of you guys learn חת\"ת to remember this רש\"י? So I'm repeating that. Not רש\"י, I'm talking about a פסוק. in חומש. Okay, let's look in פרשת לך לך. You found the פסוק. What does the פסוק say? How old was he? Here, says, \"ואברם בן חמש שנים ושבעים שנה בצאתו מחרן.\" How old was he? 75. So, בכלל makes no sense. Why did I say he was 52 when really he was 75? The פסוק, what do we need more? It's a פסוק in חומש. It's not It's a מדרש, you can say, well, it's a מחלוקת in מדרשים. A lot of times, here a מדרש says something, you can say another מדרש says different. If we have an answer, it's fine. If not, מדרש יש חלוקי. מחלוקת of מדרשים. It's a פסוק in חומש, he was 75 years old. So, what's the פשט that he was 52 when he left? I have another שאלה. I I have a קשיא on the פסוק. The ברית בין הבתרים took place where? Get a little bit in into the פסוקים or the history of of of of a פשוט uh look at the the חומש stuff. The ברית בין הבתרים, between the אויבערשטער and אברהם, took place where, in which place did it take place? What did the אויבערשטער tell him at the ברית בין הבתרים? The אויבערשטער told him, \"This land I will give to your children.\" This land means ארץ ישראל. So, where was אברהם אבינו at the ברית בין הבתרים? In ארץ ישראל. How old was אברהם אבינו at the ברית בין הבתרים? Can anyone figure out how to חשבון it? How do you figure out a חשבון? How will you figure the חשבון? Let's let's think. How can you figure how old אברהם was at the ברית בין הבתרים? Uh? Oh, count from יציאת מצרים. It says by יציאת מצרים, it says in פרשת בא how long were the יידן in מצרים? 430 years, it says. Now, we know that in מצרים they were 210 years. So, what's the חשבון of 430? So, רש״י says, it's from the ברית בין הבתרים. Now, let's go back. 210 years they were in מצרים. How old was יעקב אבינו when they came to מצרים? He was 147 when he died, he was 130 when he came to, he lived 17 years. We go back, how old was יצחק when יעקב was born? Anyway, I'm not going to go to the חשבון now, it's late. Comes out that from the day יצחק was, the time יצחק was born, it was 400 years till יציאת מצרים. From יצחק was born. So, when the אויבערשטער said, \"גר יהיה זרעך,\" your children will be strangers in a land, so it starts from when he had children. The first child was, he had a child יצחק, 400 years. Where do we get 430 years? Because the ברית בין הבתרים took place 30 years before. How old was י- אברהם when יצחק was born? 99 when he made the ברית. How old was he when יצחק was born? The ברית was a year before. He was a 100 years old. Everyone knows he was a 100 years old when יצחק was born. So, if 30 years before יצחק was born was the ברית בין הבתרים, how old was he? How old was אברהם at the ברית בין הבתרים? 70. Oh, so, math uh שיעור. אברהם אבינו was 70 years old at the ברית בין הבתרים. The ברית בין הבתרים was in ארץ ישראל. But he wasn't 75 till he left חרן. So, how could it be that he was 70 years old? He was 75 the פסוק says when he did לך לך, when he left חרן he was he was 75, so he didn't get to ארץ ישראל, at least, not less than 75. So, how could you say that by the ברית בין הבתרים he was 70 years old? How does that make sense? That's a מוראדיקע קשיא. And you know what? I'm not answering you now. Maybe you won't sleep at night thinking about this שאלה. Everyone said הלוואי you shouldn't sleep because you have a קשיא in learning. And I'm not assigning anybody, I'll answer you myself tomorrow. Uh? Yeah, so, think. Is it true what I said? And if it's not true, then