way he is is because of his circumstances, at the same moment, automatically you are realizing that he has more koachot, and by bringing it out into words, you are being megaleh those extra koachot which he certainly has. So a person who doesn't do anything wrong, which means he doesn't have special hard circumstances, he doesn't have any extra koachot. But a person who has extra hardships, obviously has extra koachot, and by speaking about it you bring out those koachot b'galui. That's where we're holding, page 165 on top. Ah? That's from one angle, it's like a worse, but b'foal, he has extra koachot, but he has extra hardships. דער לימוד זכות איז ניט נאָר אַ טעם אוף ניט פאַרשולדיקן חבירו, to find a zechut is not just a reason not to find to not to blame person, נאָר דערמיט ווערט אויך אַרויסגעבראַכט דער צד הזכות וואָס פאַר אַ מעלה פֿון חבירו, but this brings out the maalah, the zechut of the other person, אַז ער האָט געהויבענע כוחות, that the other person has great כוחות, גענוג דאָך אַפילו בייַקומען אַזעלכע שווערע נסיונות, he has such strong koachot even to overcome such hard tests. און דאָס איז דער תוכן פנימי אין הוי דן את כל האדם לכף זכות, and this is the true meaning, the deep meaning, that you shall judge every person for the good, which means, דאָס וואָס אַ ייִד איז מלימד זכות אויף אים, when a Yid is מלימד זכות on a second person, איז ער מגלה און ברענגט אַרויס די באַהאַלטענע כוחות וואָס ער האָט אין אים, this itself brings out the hidden koachot that he has, אַזוי אַז ער זאָל קענען בפועל בייַשטיין די נסיונות, that itself brings his koachot out b'foal that now he will be able to use it to overcome the נסיונות, און עס ווערט סוף סוף בטל דער גנות, and the bad part takeh will become בטל כנ״ל בסעיף ה׳, like he said before. So dan

l'kaf zechut means that you help the person, by speaking good about a person, you help him overcome his hardships. דאָס איז וואָס דער רמב״ם זאָגט אַז אַ תלמיד חכם איז דן את כל האדם לכף זכות. And now we understand the Rambam. The Rambam says a talmid chacham judges everybody for the good, מספר בשבח חבירו, speaks good about others, ולא בגנותו כלל, nothing bad about others. So what does the Rambam mean? אַ תלמיד חכם אמיתי וואָס ער איז דן את כל האדם לכף זכות, a real talmid chacham who judges everybody for the good, פאַרוואַנדלט ער סוף סוף גנותו של חבירו אין זכות. Talmid chacham, a real talmid chacham is able not only to find that the person is not to blame, but to transform the person's faults into maalot. That's a special koach, a special power. It's an interesting thing to take someone's chesronot, so one thing is to see that to minimize his chesronot, to minimize his fault, he's not so bad, because of this, because of that. That's one thing. Then the higher madreigah is that you take it and you, through looking at his faults, you bring out that now he has extra maalot. קוקנדיק אין חבירו׳ס נסיונות קשות, when you look at your friend's hard hard, terrible hardships, זעט ער אין דעם גופא, in that גופא you see די גרויסע נשמה כוחות וואָס ער פאַרמאָגט, the great kochos of the neshamah that he has, שזה נכלל בשבח חבירו, that's the peshat, you speak good about him, you bring out his מעלות, ממילא איז ער מספר בשבח חבירו ולא בגנותו כלל, ממילא you talk about his good, and you don't see his bad. The bad to you is good, which touches upon the other aspect of it that we had in the different shichos different times, that a person who is in a like a higher madreigah could look deeper into things and sees what is really hidden in it, not what it looks like superficially. This is the real meaning when it says, איזהו חכם? What's, איזהו חכם, what's the end of the מאמר חז״ל? הרואה את הנולד. Where does it say? Pirkei Avos. I'd like someone to show me in Pirkei Avos it says איזהו חכם הרואה את הנולד. What does it say in Pirkei Avos? איזהו חכם? הלומד מכל אדם. So where does it say איזהו חכם הרואה את הנולד? But

there's a story once there was a chassid of the Tzemach Tzedek that he had a friend, we'll call him a friend, somebody, a neighbor, was a misnaged, that always used to make fun of chassidim, always used to. Anytime he used to come and say a חסידישע וואָרט, he used to make fun. So once he came back from the Rebbe, and the Rebbe, he chazar't a maamar. So the friend, uh, one of the things he said in the maamar was איזהו חכם הרואה את הנולד. מאמר חז״ל, who is a chacham? Who sees the nolad, sees the future. So he started laughing, \"Oh, there's no such מאמר חז״ל, this you see?\" And the chassid טאַקע didn't know. So he says, \"Where is it, such a thing?\" And this misnaged, so געהאַלטן פאַר אַ גאַנצע למדן, אַ בקי בש״ס, and everything, learned and learned, and he says there's no such thing. So he wrote a letter to the Tzemach Tzedek, and he told the story that this misnaged... So the Tzemach Tzedek answered him, \"Tell your friend תמיד לא למדת.\" What's the teitch? It's a play on words. תמיד לא למדת means he never learned. But what he meant to say, you didn't learn Maseches Tamid, because it's a מאמר חז״ל in Maseches Tamid. Masechet Tamid, it says, איזהו חכם הרואה את הנולד. Anyway,

what's the pashut peshat of איזהו חכם הרואה את הנולד? Who's a chacham? Who could see the future. Now, what's that you could see the future? How that a person see the future? And what's that got to do with being a chacham? Who sees the future? A navi! That's how you know a navi, could see the future. What's it got to do with a chacham? A chacham is a smart person. But the Gemara says חכם עדיף מנביא. Chacham is even greater. And a chacham means a person who is very smart and could predict the future. And that's, afilu I'm talking about very simple peshat, not chasidut, that a person who is very smart could calculate based on past experience and based on things that happen always, this, according to this, we imagine that this and this is what's going to happen. And many time, usually it works. So a navi knows it binvuah, and a chacham is smart, הרואה את הנולד, because he's so smart that he could figure out what's going to be. But chasidut taytsh, besides the deeper peshat that Tanya taytsh that nolad means a chacham is a person who sees how everything is born יש מאין, נולד, how he could see the truth in everything, and everything was nolad, how everything came about to be, how was it born, everything came יש מאין, but that's not the peshat I'm talking about now. Talking about another peshat: הרואה את הנולד means that you could see, in things that you see, you don't see what it looks superficially, you see how this got born from it. You see the true depth of something. There are certain things that if you look deeper, you'll see it in a different light. If you look superficially, you see it in a different light. A chacham means a person is so smart, and it's not only smart, chacham is connected, Tanya it says, chochmah is connected to what? Bitul. So a chacham is really כח מה, ביטול. If a person has bitul, you could see deeper and you could see the truth of things. Now what does it mean? That in certain things you see the etzem, and then you see the way it looks superficially. על דרך the

famous place where the Rebbe brings, it's long sichah on the end of Masechet Makkot, the story with Rabbi Akiva, with Rabbi Akiva came to, with chachamim came to, to מקום, to the בית, ירושלים, and saw the הר הבית. And what happened? They started crying when they saw what was happening, a fox came out from the מקום of the קודש הקדשים, and he started smiling! So they asked him, \"What's so funny? Why are you smiling?\" So he answered, \"What's, why are you crying?\" \"Why are we crying?! Such a thing!\" Anyway, so he answered them, \"Why am I smiling? Because since I see the נבואה of the חורבן בית המקדש came true, so is a ראיה that the, that the other נבואה that Hashem will rebuild the third is also going to come true. So I'm happy!\" That's what the Gemara says. And then the second story with he came, they came to רומי, they saw what's going on in רומי, so they started crying, he started smiling. So they asked him, \"Why are you, why are you smiling?\" Said, \"Why are you crying?\" \"Why are we crying?! This nation that destroyed the בית המקדש, look how they're prosperous!\" So he said, \"That's why I'm smiling, because if this was happened, then the other נבואה will happen, that Hashem is going to knock them down, and that.\" But the Rabbi explains, it's not the peshat that he figured out that one נבואה, Rabbi Akiva saw in the חורבן בית המקדש, he saw the truth, the etzem of it. What's the etzem of the חורבן בית המקדש? The rebuilding of the third! Why did the Aibershter be'etzem destroy the בית המקדש? The Aibershter wants to give us a better בית המקדש! And in order to bring a third בית המקדש, as long as the second one is standing, the first would be standing, you can't have a third. So the Aibershter had to destroy the first and the second to have a third, to have the better one. So he, when he saw the destruction of the בית המקדש, he lechatchilah saw the depth that this is a means of rebuilding of the בית המקדש. Al derech, I always use this mashal, I've said this many times, that when a person wants to build a nice house, so he buys a nice lot to build a mansion, a palace. But on that lot you have another house. So what do you, what does the guy do? Buys the lot, knocks down the house, and then rebuilds a nice house. So when you look at the breaking of the house, what is it? Is it destruction or is it building? Well, depends. If you look at it very narrowly, just what you see, vadai, you see a bulldozer come and knocks down a house, it's חורבן. But if a person who's smarter says, \"Well, this is the beginning of the building of the new house. How else can you build it? You start by knocking down the old house, and then you make a foundation. It's all part of building.\" But you have to know the bigger picture, you have to look deeper. That's טייטש הרואה את הנולד. So Rabbi Akiva saw it. But the same thing is, not only that, in everything else, there are deeper, there's a way of looking deeper, what the etzem of it is, and then you see the way it's בחיצוניות. Here also, when you look at a Yid, and you see a Yid does something bad, there are two ways to look at it. Superficially, it's takeh bad, there's no question about it, if he's מחלל שבת, he's מחלל שבת. But then when you look a little bit deeper, and say, \"What is the peshat here? Why did the Aibershter, he's doing something bad because the circumstance...\" circumstances brought him. Why did the circumstances bring him? Why did the Aibershter give him those circumstances, not someone else? Because the אייבערשטער saw he has stronger kochos, so he is able to withstand. So when you look at his aveiros, you see in it that b'etzem this is an expression of his true kochos. So you see the nolad, you see how things are born, you see the emet. Bichlalut it says, it's connected to the other פשט, איזהו חכם הרואה את הנולד, יש מאין, cuz that's also the same pshat.

When you look at the world, you could look at the world in two ways. You can look at the world simply, superficially. So it looks like what? Like a וועלט. ס'איז דא a טיש, ס'איז דא מענטשן, ס'איז דא ס'טוהט זיך גאנצע געשעפטן, ס'איז דא a street, ס'איז דא a וועלט, און וואס פאר a וועלט? אוי, ס'איז דא a וועלט. And in the וועלט is there a סך מדרגות, ס'איז דא an איידעלערע וועלט, ס'איז דא a גראבערע וועלט, ס'איז דא a פאר מגושם, פאר חומריות, פאר, but ס'איז דא a וועלט. But if you look a little bit deeper, you see that the וועלט, באמת, איז נישט קיין וועלט, it's not a world. The world is the yesh, and the real essence of the yesh is אין, יש מאין. That's the pshat, that's that's the real emet of the וועלט. As the pasuk says, b'emet and the end of the second the next word is, and I'm skipping a word, לעולם. What's the word in between? הוי'ה, השם, ואמת ה' לעולם. Meaning what's the emet of the olam? Hashem. So so that's, so that's when you look at a world with the right eyes, you see it. But you have to be a chacham, you have to have bitul. What it say Shaar HaYichud VehaEmunah? אילו ניתנה רשות לעין לראות, if our eyes would be able to see the truth, we would see how the world is באמת בטל במציאות. It's בטל במציאות like the זיו, that's what he's masbir the whole thing in Sha'ar HaYichud VehaEmunah, like the זיו השמש בשמש. Just like you have a ray coming out of the a sun, and this ray is very strong and it's light, and it's a גאנצע מציאות, it's a ray that lights. But be'emet, this ray comes from inside the sun, and there is rays in the sun. How do we know? Because it came out. You can't have the rays come out if there're no rays there. Obviously this is the source. So there are rays, but the only thing is in the sun, it doesn't seem like a separate entity, you don't see rays there. It's battel in the עצם המציאות. So the same thing, the world be'etzem looks like it's a separate entity, but in truth, had we had if we'd have the right eyesight, we would see the emet. Now, a צדיק טאקע sees the אמת. So what does he see? He sees the emet of ה' לעולם, he sees the truth of the velt, which is the הרואה את הנולד יש מאין, how the world is yesh me'ayin. That's, but you have to be very ba'al madrega, big ba'al madrega. Even the Alter Rebbe himself, when did he say that he reached that madrega? It says בסוף ימיו, before his histalkut. He turned around, I think, to the Tzemach Tzedek, who was there with him in כפר פיענע, he was nistalek, passed away in this village called Piene, when he was running away from Napoleon. He turned around to the Tzemach Tzedek and he said, דו זעסט דעם באלקן? You see this beam? איך זע נישט דעם beam. איך זע דעם דבר ה' וואס איז מחיה the beam. Lechatchilah he looked and he saw that דבר ה' that's there. But that's only because you're so involved in ענינים רוחניים that gashmiyut is not תופס מקום. Al derech dugma the mashal which also, as I mentioned many times, that I once heard this from some I don't know, scientist or something. Says when you work with water, water is is is in in scientific terms, it's hydrogen and oxygen, H2O, it's two point two parts hydrogen and one part oxygen. So he says when sometimes when you work with it a long this in the laboratories, then afterwards, he said, when you're so much involved in this is, and then you give the guy a glass of water, he doesn't see water. Give him a glass of water, he lechatchilah sees a combination of hydrogen and oxygen. Takes a few moments, hey, this is water that you pashut could drink, and it quenches your thirst. It's a different velt. Why? Because you're involved. After a while, it wears off, because you're thinking about the drinking and, but a person is a ba'al madrega, if you're so much involved, so you see לכתחילה דאלוקות. So the

Rebbe n"e, I think, at one time by a farbrengen, said, took a lot of mashkeh, and he said he wants to show the כח הפועל בנפעל. He wants to show the chasidim the koach of the Eibershter in the thing. And he said, I'm going to show you right now. And there was a plate, איך ווייס, of fish or something on the table. I'm going to show you the כח הפועל בנפעל in this plate. And the Frierdiker Rebbe jumped up and he said, Tatte, Tatte, don't Now, we don't know what he was going to do or what. Said, don't show anything, don't don't play any tricks. But that's the peshat, seeing the truth. So in that's בכללות in the גאנצע וועלט, but the same thing in detail things, Like we're saying here, that a person who is That's why he said a תלמיד חכם אמיתי. So you said the word a chacham, said a תלמיד חכם. What's the חילוק between a chacham and a תלמיד חכם? Why do we call taka a person a תלמיד חכם? Just call him a chacham. When you say a big a big lamdan, you say, \"Oh, oh, he's such a big תלמיד חכם.\" What's a תלמיד חכם? He's a big chacham. Because a real chacham always feels that he is nothing, and he's still learning. So, the real chacham is a תלמיד חכם, feels himself always as a תלמיד. He never reached the point where he's not a תלמיד, cuz he always still have to learn. It's not like simple people think that, like להבדיל, you learn another subject, you learned and you finish, there's nothing more to learn. When they hired the Shach, I think the Shach, as the רב in קראקא No, who was the Shach the רב? No? Who was The Shach was the רב in קראקא? The Rema was in קראקא. The Rema was in קראקא. The Shach was I think it was the Shach, maybe it's talking about somebody else. That when they they took him as a רב, there were a lot of פשוט'ע people there. So, once they had a meeting, they wanted to fire him. Said, \"Why?\" So, one of the פשוט'ע בעלי בתים says, \"Because I walk out by his house a lot of times in the middle of the night, and I see him sitting and learning. I thought we hired a רב that knows already! He finished! Here I see he still doesn't know, he still has to learn. So, he's not a רב!\" It was a maaseh with the Shach, maybe it's somebody else. But a talmid chacham means somebody who is always בטל. So, what we're talking here, that ראיה, so that you see the truth is not First of all, you have to be smart, you have to a kop and you have to understand and see things a little bit deeper, and also you have to have bitul. If you don't have bitul, then you won't see the truth. To have the truth, you have to be take away your own ישות. Hm? There it's say a חכם. But but בכלל, you say חכם. No, I'm trying to say that why is a חכם רואה את הנולד? For two reasons: because he's a חכם, he's smart, and a חכם represents bitul. When you have bitul, not ישות, then you're able to see it. And that's one of the reasons why we call him a talmid chacham. So, that's what the Rebbe says here. A תלמיד חכם אמיתי looks at a person who does something wrong, and he doesn't see him doesn't see it as a fault. He sees the fault, it doesn't mean he doesn't see it, but he sees through it, and he sees the depth that this is all like an expression of his מעלות, and he says it. And as we learned before, that when you say it, it'll come out בגילוי, this itself, we're מגלה his מעלות. Because באמת, if this guy has a lot of מעלות, a lot of כוחות, how come taka he didn't overcome the yetzer hara? If he has so many כוחות, and that's why he got this special nisayon, but we see he he didn't, he did something wrong. The answer is why? Cuz it's not בגילוי. He has the כוחות, but he didn't reveal it. What we have to do is help him reveal the כוחות which he has. So, by מספר בשבח חבירו, by talking good about him, we reveal his כוחות. און דאס איז די הוראה פון דעם שם הסדר אמור. And now

we're going to go back to the beginning of the sicha. The beginning of the sicha started with what? נו, ווער וויל מיר זאגן the first words of the sicha? ווער געדענקט? Especially before the test, אפ מען זאל געדענקען. What did the sicha start with, נו? Yeah? The סדרה is called Amor. What was the She'eilah? It says, \"Talk.\" A hora'ah from the name, \"Talk.\" Talk what? Can't mean divrei Torah, as he explained. There is a hora'ah there are certain kind of talk which is always good, no restriction. Doesn't say talk once a day, at night, during the day, in Shabbos. Talk! Certain thing you should always talk, no restriction. And it doesn't mean Torah, so what is it? Now, and there's a lesson for us for always: דאס איז די הוראה פון דעם שם הסדר אמור, אז עס דארף זיין עס דארף שטענדיק זיין בריבוי. You should always talk and a lot, which is against what we know it says, לא מצאתי לגוף טוב משתיקה, the best thing is to be quiet. Why does it say here talk a lot? What is that? די אמירה פון דאס מספר בשבח חבירו פון א ייד. Talking about talking good about another Yid is always good. You should always continue doing it. אויך אין דעם וואס מען דארף דן זיין לכף זכות, even about a person who you have to judge him for the good, which means he's doing something which looks bad and you have a job to look to find the good, even that, about him you should talk. וואס די אמירה איז אזא וואס די עצם אמירה טוט, of such an אמירה, this itself accomplishes. Not that this is an אמירה that you will

keep what you said, you'll keep your promise, this itself accomplishes, על דרך כביכול ווי דיבורו של הקדוש ברוך הוא, like when Hashem speaks, וואס פועל'ט א מעשה כנ״ל, when Hashem says something, he said and the world was created. אזוי טוט אויך די אמירה פון איין ייד אויף א צווייטן ייד בשבחו, so, too, when you speak good about somebody else, you accomplish it, אז מען איז מגלה, מען ברענגט ארויס זיין טבע גנוז. There are all kinds of other נקודות here in in in speaking, not in the same inyan, but along the same lines. Speaking when it says speaking over something with somebody else. דאגה בלב איש ישיחנה, what does that mean? דאגה בלב איש, if there is a דאגה, a worry, in a person's heart, ישיחנה. What does ישיחנה mean? There's a machloket in Gemara, two shitot. One דעה is ישיחנה מלשון הסח הדעת, try not to think about it. The other peshat is ישיחנה לאחרים, לשון שיחה, talking, talk it over with others. So here we also have speech. And what's the ma'alah to talk it over with other The other person will talk to you, and he will help you bring out the kochot that you have. If you have a דאגה, which means there is a problem you have. So let's look at it like it says here. If a person has a problem, obviously he has special kochot to overcome it, because for sure Hashem would not give him a problem if he couldn't overcome it. אין הקדוש ברוך הוא בטרוניא, so he certainly could overcome it. Ela mai, you need somebody to You need it to bring it out begilui. So if you talk to somebody else, that person will help you bring it out. That's the omek of the vort of the Mitteler Rebbe that if you talk over something with somebody else, you have two נפש אלוקית on one נפש הבהמית. So that's In other words, two נפש אלוקית, but the pshat here also that you have somebody else who is helping you bringing out your kochos yourself, but somebody else who's and it's through talking it over that brings it out your kochos, brings out your kochos. I just want to ask a shaila. The

Gemara tells a story, shaila in regard the vort of the sicha here. It stands on the sicha, the sicha is exaggerates it, but it's on the Rambam be'emet. The Gemara tells a story that there was a something, eppes a shtar that wasn't written nice, and Rabbi, Rabbi Yehuda HaNasi asked his son if he wrote it. So he said, \"No, I didn't write it. Yehuda Chaita wrote it.\" Some other guy wrote it. So Rabbi said to him, \"Hey, כלאח מלשון הרע!\" Stay away from lashon hara. I didn't ask you who wrote it. I asked if you wrote it. You should have said no, why do you have to tell me that he wrote it? Then there's another story in Gemara that there was a something, a shtar that was written good, nice. So Rabbi asked his son, \"Did you write it?\" So he said, \"No, I didn't write it. Yehuda Chaita wrote it.\" So Rabbi says to him, \"כלאח מלשון הרע!\" Stay away from lashon hara. Why is lashon hara? It was a good thing. Farkert, he said who So the Gemara says there because מתוך שבחו אתה בא לגנותו. Takeh, you start off by talking good about him, but then you'll end up talking bad. So don't talk good about other people, just don't talk about other people bichlal! Shouldn't talk about others, because if you talk bad, what's going to happen? Talk good afilu, you see a group of people, one guy says, \"Oh, this guy did something this.\" So what the guy answer you? \"Yeah, but, you know, yesterday he did something else.\" And this guy will say this, and the end will be will be talking lashon hara. So stay away. Don't talk good about others. How does that fit to what we're saying here, that you should constantly talk good about others? The Rambam says, and the Rabbi makes a big ביאור here, שטענדיק ובריבוי, you always have to talk good about others, vekholi, it's The Gemara says clearly כלאח מלשון הרע! See even there is in Tanya, which פרק is this brought? Who remembers it? I don't remember now. In which פרק is brought this Gemara? Because there he brings the beginning, and it says וכולו, so I remember when we learned Tanya by Rabbi Jacobson, he said that Chassidim used to say that this vechulo is מרומז to the other half of the Gemara, that even good is also lashon hara. Don't remember which פרק. Anyway, so lichorah, how does it fit with this? Yeah. No, that was a different story, different time. I don't know if it's the same time. So when does it, when yeah, when not? See, obviously in order to answer the she'eilah, we say sometimes yes, sometimes not. When yeah, when not? How do you know?

One thing it says clearly in Shulchan Aruch that you should not speak good about somebody in front of his enemies. That's obvious, cuz if you say good in front of his enemies, for sure that guy is not going to like saying Fine. But if it's not in front of an enemy, in front of his friends, you could. But I don't know if that's the the real ביאור. Huh? בשבח חבירו. No, but you're saying to somebody, we're talking about to somebody, not talking to yourself. Yeah, but you're telling somebody that this and this person has this and this מעלה. Then is that good or bad to do that? From the sichah, if you learned the sichah or actually if you learned the Rambam, it says very good. It says every Yid should לספר בשבח חבירו. תלמיד חכם, one of his מעלות is he says he's always מספר בשבח חבירו. So it seems it's good, so it's good. From that Gemara, it seems to say that it's bad because if you say something good, מתוך שבחו אתה בא לידי גנותו, it could lead you to to say bad, so stay away. Don't talk about others! Huh? So you have to every time, in other words, you want to say you have to judge the situation, see what the possibility of it leading to lashon hara is? Yeah. So you're saying only because it was the same person? Oh no, but maybe a different situation. Maybe there were other people sitting around, maybe this is not. Oh, that's what I was going to say! I don't know if that's the real pshat. That farkert, through the sichah we answer this kashya. On the Rambam is a kashya. But through the sichah we answer: the Rebbe is not saying it, pshat is you should speak good about somebody. He's saying when you see something bad, you should turn that around to good, and that for sure you have to do. If, you know, if you won't to say the good, it'll remain bad! You see someone walking the street doing something bad, so you have two choices: or not to say anything, or be dan lekaf zechut and find an excuse why he did it, it's not his fault, and mimela you bring out the מעלות, that this shows how much כוחות he has and it'll be מגלה. So here, you have to talk good. If you don't talk good in such a case, you got a big problem: it'll remain bad! Here he's talking about dan lekaf zechut. So could be in the sichah this would fit. But could be there are other differences also, but this is pashut a halachah question that we have to look into to see when you should speak good and when not. But one thing is for sure: bad, certainly you can't say. Then good, we'll discuss when yeah, when not. A

person asks somebody to keep a watch for them, a watch that's made out of gold, and it's a שומר חינם. Now, normally a watch is a כלי כסף,