Choni Hama'agel's grandchildren. The most longest nap. Huh? The most longest nap. Longest nap, yeah. Even Rip Van Winkle was only 20 years and Is that right? Is that how the story goes? נ\"ט, yeah. Yeah, נ\"ט. Chanan Hanachba. Chanan the hider, one that used to hide. Hidden one. בר ברתיה דחוני המעגל הוה, he was an einikel, a son of a daughter of Choni Hama'agel. He's also a big tzadik. Yesterday we learned about the grandson of Choni Hama'agel, Abba Chelkiah, this is Chanan Hanachba. כי הוה מצטריך עלמא למטרא, when the earth, the world needed rain, משדרי רבנן ינוקי דבי רב, the חכמים would send children, תינוקות של בית רבן, לגביה, to him, ונקטי ליה בשיפולי גלימיה, and they would, we tell them they should schlep him by his bottom of his coat, ואמרי ליה, and they would say to him, אבא אבא הב לן מיטרא, טאַטע טאַטע give rain. So, then he already had a terutz to speak to the Eibershter. אמר לפניו, he said to the אייבערשטער, הקדוש ברוך הוא, רבונו של עולם, עשה, עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא. They think I'm a father, so they don't see the difference of the Eibershter being a father and could give rain and I'm a father and I can't give rain. So, I guess it doesn't say, but when he daven like that it helped. Well, he was trying to say that all convey to this to this No, no, farkert, these are such innocent children, they don't know the difference. Oh, okay.

ואמאי קרו ליה חנן הנחבא? Why did they call him Chanan Hanachba? שהיה מחביא את עצמו בבית הכסא. Now, Rashi has two גירסאות. One pshat is מחביא את עצמו בבית הכסא means that he would always be very tzniyusdick, tzniyusdick in בית הכסא. But then the Rashi, another גירסא is that you don't have בית ה, the word בית הכסא, מחביא את עצמו, because when he would daven for rain, he would make it in such a way that no one should know that it came from him, like we had other stories. Al kol panim, he was a tzadik, and he brought rain. אמר ליה רב זריקא לרב ספרא, Rav Zerika said to רב ספרא, תא חזי, come and see. Seldom, usually it's תא שמע. It's a Zohar. Gemara. What's the Zohar? Zohar is a loshon תא חזי, Gemara it's תא שמע. Here it's תא חזי. Usually over there, it's when there's a, the Gemara has an ibaya and we answer תא שמע, here it's תא חזי. Here it's like telling us a statement, it's not answering a she'eilah. Look, he says, מה בין תקיפי דארעא דישראל לחסידי דבבל?

Look at the difference between the strong ones of Eretz Yisrael and the chasidim of Bavel. That the strongest of Eretz Yisrael, the tzadikim of Eretz Yisrael are greater than the ones of Bavel. וחסידי דבבל, רב הונא ורב חסדא. Who are the chasidim of Bavel? Rav Huna and Rav Chisda. Little boy! Little boy! כי הוה מצטריך עלמא למטרא, when the world needed rain, הוה אמר ליה חד לחבריה, so one would say to the other, ליכנוף לגבי הדדי, let's get together, וניבעי רחמי, let's daven. אפשר דמירצי הקדוש ברוך הוא ועושה מיטרא, maybe Hashem will want and give rain. So, the only way they could daven to the Eibershter is they got together, in other words one of them himself wasn't so strong, but together they would. תקיפי דארעא דישראל, who are the strongest of Eretz Yisrael? כגון רבי יונה אבוה דרב מני, Rabbi Yonah the father of Rav Mani. כי הוה מצטריך עלמא למטרא, when the world needed rain, שקיל גולקא, he would take a sack, ואמר לאנשי ביתיה, he would say to the people of his house, איזיל ואיזבון בעיבורא בזוזא, I'm going to bring some תבואה, some bread, for a zuz. To bring a loaf of bread for a zuz is very, very expensive, but at the hunger time bread is expensive, so he would say to them, I'm going out to buy a bag a bag of bread for a zuz. But what would he do? אזיל, he would go, וקאי בדוכתא עמיקתא, he would go to a very low place. Ksiv, it says, ממעמקים קראתיך השם, that you should daven to Hashem from the depth. וקאי בדוכתא צניעא, he would stand in a hidden place that no one should know that he's doing this. ומיכסי בסקא, and he would cover himself with a sack. Instead of using the sack to buy bread, he would cover himself, ובעי רחמי, and he would דאַוון, ואתי מיטרא, and it would rain. כי אתא לביתיה, when he would come home, אמרו ליה אייתי מר עיבורא? So the people would say to him, you went to buy bread, did you bring bread? אמר להו, so he said, אמינא, I said to myself, הואיל ואתי מיטרא רווח עלמא. Why should I buy bread for a zuz? You see it started raining. He wouldn't take the credit, he would say see, it started raining, so obviously prices are going to go down very soon, so why should I spend money now, so much money on a loaf of bread? I didn't buy. He would make it sound as if he has nothing to do with it. So there's two things: the ones from Bavel, first of all, you needed two together. Number two, they would make it in such a way that everyone knew, they said let's get together, let's daven. ארץ ישראל, he, first of all, was only one, and second of all, he made sure that no one should even know it comes from, no one even knew it came from him. This is what he did, and later he came and said, you know, look, it started raining, wow. Similar to Abba Chelkiyah that he tried to do. We learned yesterday, he tried to make it so that they shouldn't know it came because of his zechut. Chachamim told him, \"We know anyway.\" וסו, there's another story.

רב מני בריה, this was Rabbi Yonah, the father of Rav Mani, now you have Rav Mani himself. הוה קמצער ליה דבי נשיאה, the from the nasi's house, and the the people around them were not such great tzadikim. We always know in the Gemara they would make all kinds of trouble. Right at דבי נשיאה, right uh So, they would make him trouble. I don't know why, but אזל אשתטח אמערתא דאבוה. So, he went and davened by the ohel. Troublemakers? Yeah. They were troublemakers? Troublemakers, yeah. They took, you know, they did things on their own, and didn't not everything came from the nasi. Wasn't so. And, actually, in the in Bavel, the nesi'im there, in ארץ ישראל was a nasi, there it was the Reish Galuta. Also, himself were not such great always. So, they made him trouble. So, he went to daven by the ohel. He went to the kever of his father. אמר ליה, and he said to him, \"אבא, אבא, הני מצערו לי! Tatte, Tatte, look at these guys are making me tza'ar.\" יומא חדא, חד הוה קא חליף התם. So, once happened that they the the these guys from the nasi's house passed by by the me'arah, by the cave, the kever of the of Rabbi Yonah. אענקן כרעיה דסוסייא. The feet of the horses got stuck, and they couldn't go. עד דקבילו עלייהו דלא לקמצערו ליה, till they accepted upon themselves they're not going to make anymore trouble to the son, then he let them go. Cuz they realized, probably, why, all of a sudden, it happened over there. It's It happened so that they shouldn't do it, and they were mekabel not to do it. וסו, another story.

רב מני הוה שכיח קמיה דרבי יצחק בן אלישיב. רב מני used to happened to be by רבי יצחק בן אלישיב. אמר ליה, and he said to him, \"עתירי דבי חמי קא מצערו לי. The rich people of my father-in-law make me problems.\" Okay. They're rich, and they and I'm not rich, and they make me problems. אמר, \"ליענו.\" So, he said, \"Okay.\" So, the the רבי יצחק בן אלישיב said, \"Let them become poor.\" וענו, they became poor. Later, אמר, he said to them, \"קא דחקו לי. Now, that I'm the I'm richer than them, now they make me trouble. Now, another trouble. They're coming to make forcing me to support them.\" \"ליעתרו.\" So, he said, \"Let them become rich.\" ועטרו, they became rich. Interesting how these people git aza a vort, say a word and this is ככה וככה. Like he said, we learned yesterday, with the חוני המעגל, וגזרת אומר, ותאמר צדיק גוזר והקדוש ברוך הוא מקיים. Like

when they learned with him, they told him you swore, and it's a chillul Hashem. Otherwise, he would be Choni Hame'agel? But lechora, he swore, the Eibishter could not keep the shevuah. What's it gonna say? It's a problem. No, it can't be if a tzaddik says. That's the story with the Baal Shem Tov when he said swore that He said that she have children. At the ma'alah that he said not to listen to the Baal Shem Tov, that cannot be. What about the decree made to have to uh there should be a drought? Hashem made uh You know Yeah, but at the same time, that's a decree. הקדוש ברוך הוא גוזר, וצדיק מבטל. Yeah. Yeah, sure, that's it. The Eibishter makes and the tzaddik is mevatel. Then אמר, since he saw that this guy, Rabbi Yitzchak ben Elishiv, whatever he says, it's it's gate. אמר, he said, \"לא מקבלא דביתהו עלי.\" So, \"I don't like my wife. She's ugly.\" אמר ליה, \"מה שמה?\" What's her name? He said, \"Chana.\" So, he said, \"תתיפי חנה.\" Let Chana become nice. תיפסה, she became nice. Did she become nicer, or did he start thinking she's nicer? I don't know. No, it looks like she came nice. Let's see. Does it matter? No, it does matter. אמר, so he said, \"קא מיתרדא עלי.\" Now, that she became beautiful, ah, she's who knows what she's doing now. She's mad, she's rebelling against me. אמר, he said, \"תחזור חנה לשחרוריתה.\" Let her become black again and not nice again. וחזרה חנה לשחרוריתה, she became back. Playing around like that, you know. It's no It's no greater, but it's no less than Keriat Yam Suf. What's the one Keriat Yam Suf? Moshe Rabbeinu. That's why I know, I'm just saying. We see from here these guys are not so pashut. But we don't have to come onto these guys, Baal Shem Tov, תלמידי בעל שם טוב, תלמידי המגיד. I takka saw in a sefer once, he writes a פוילישע ספר, that לדעתי, תלמידי חכמים בעל שם טוב ותלמידיו is כמו התנאים. המגיד ותלמידיו היה כמו האמוראים. And as far as we're concerned, Tannaim and Amoraim the same thing. What we care the difference, Tannaim and Amoraim? It's a lower madregah, but uh same thing, Baal Shem Tov and the Maggid, and all the talmidim. A maaseh with being ugly, there's a story told Belzer, somebody told her, the Sar Shalom Belzer. She looked in the mirror, and she became She looked in it nicer. Well, whatever these stories, I mean, these are stories of Tannaim and Amoraim, yeah. הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב. There were two talmidim sitting by there's Rabbi the same Rabbi Yitzchak ben Elishiv. אמרו ליה, they said, This is a pretty good question. דבעי מר רחמי עלן דנחכים טפי. Give us a brachah, daven that we should get smarter, we should be talmidei chachamim. He didn't want to give them that brachah. Always heard that story of this guy who said, I saw many mofetim, but one mofet I didn't see: you should be smart and learn, know how to learn without us learning. אזא מופת איז נישט געווען. He said, עמי היתה ושלחתיה. I used to have that koach of giving a brachah, but I sent it away, I don't have it anymore. Just like an excuse, he didn't want to give him the brachah. He meant to say you want to be smart, learn, you'll be smart. רבי יוסף בר אבין הוה שכיח קמיה דרבי יוסי דמן יוקרת. Rabbi Yosef bar Avin used to come, used to like be a talmid, used to come to Rabbi Yosi of Yokeret. שבקיה, he left him, ואתא לקמיה דרב אשי, came to Rav Ashi. יומא חד, one day, שמעיה דקא גריס, he heard him learning. And this is what he said, דאמר שמואל, Shmuel said, Shmuel was quite a few generations before this, cuz Rav Ashi was the last Amora. He wrote the רבינא ורב אשי wrote the Gemara. Shmuel was in the first אמוראים, ממש right after the Mishnah. Anyway, so he said, אמר שמואל, השולה דג מן הים בשבת, if you take a fish out of the water on שבת, כיון שיבש בו כסלע, as soon as it gets dry like a סלע, even if you throw it into the water back, and while it's still shaking, chayav, you're chayav, cuz it's called that you killed an animal on Shabbos. אמר ליה איהו, so he said to him, ובין כנפיו, it has to be dry בין כנפיו, under the the fins, because then you know it's not going to live. Okay. אמר ליה, so he said to him, לא סבר מר דהא רבי יוסף בר אבין אמרה? Don't you didn't don't you don't you agree that this din that it has to be בין כנפיו, רבי יוסף בר אבין said it? אמר ליה, he said, אנא הוא יוסף בר אבין. Rav Ashi didn't know who it was. This Rabbi Yosef bar Avin used to be by Rabbi Yosi by Rabbi Yosi min Yukrat. He came to Rav Ashi, was a guy, and so he said, don't you know that Yosef bar Avin said it? אמר ליה, אנא הוא יוסף בר אבין. אמר ליה, so he said to him, ולאו קמיה דרבי יוסי מן יוקרת הוה שכיח מר? Didn't you always go to Rabbi Yosi min Yukrat? אמר ליה, אין, yeah. ומה טעם שבקיה מר, why did you drop him, ואתא להכא, and you came here? אמר ליה, he said, גברא דעל בריה ועל ברתיה לא חייס, עלי דידי חייס? A person that doesn't have rachmanut on his son or on his daughter is going to have rachmanut on me? Therefore, I don't want to be with him. שואלת הגמרא, בריה מאי היא, what happened with his son, you mean where did where did he not have rachmanut on his son? Strange story. יומא חד הוה אגר ליה אגירי בדברא, there was once a day that he that this Rabbi Yosi min Yukrat hired workers in the midbar to work for him. It's supposed to feed them. נגה להו למייתי להו ריפתא, he was late in bringing them bread, bringing them food. אמרו ליה לבריה, so they said to his son, kefaninan, we're hungry, I mean time came to eat and we're hungry. הוה התם תאנה, there was a date a a date tree. A a a fig tree. אמר, so he said, תאנה תאנה, הוציאי פירותיך ויאכלו פועלי אבא. It was had no fruit on it. He said, fig tree, fig tree, give out fruit so that the workers of my father could eat. אפיקו, they gave out, ואכלו, and they take ate. אדהכי והכי, in the meantime, אתא אבוה, the father came. אמר להו, and he said to them, לא תנקטו בליבייכו, don't think bad about me, in other words don't be angry at me, דהאי דנגהנא, why was I late, במילי דמצוה הוינא. I was involved in a מצוה, I had to do something. ועד השתא דסגי, and until now, it took the time, I couldn't come. אמרו ליה, so they said to him, רחמנא לישבעך כי היכי דשבעינן בריך, the Eibershter they gave him a bracha, the Eibershter should make you satisfied like your son made us satisfied. In other words, don't worry, we ate, your son made us eat. אמר להו, he said to, מאי הוה? What happened? How How did he give you food? There was no food there. So they answered him, הכי והכי הוה, this and this happened. אמר ליה, so he said to his son, בני, אתה הטרחת את קונך להוציאי תאנה פירותיה שלא בזמנה, you made the Eibershter, you're מטריח to take out fruit, give out fruit when it shouldn't be before the time, יאסף שלא בזמנו, you should die before your time. Very strange. So that's one story, that he didn't have rachmanut on his son. ברתיה מאי היא, what happened with the daughter? הוה ליה ברתא בעלת יופי, so this is even stranger, he had a daughter who was beautiful. חזייה לההוא גברא דהוה כריא בהוצי, he saw this man that was making like a hole in the fence, וקא מהדר אבתרה למיחזיה, and was looking through the hole to see her, to look at her. אמר ליה, so he said, מאי האי? He told the guy, what are you doing? Why are you making this hole? אמר ליה, he said, רבי, אי מילקח לא זכיתי, I didn't wasn't זוכה to marry her, למיחזיה לא אזכה, I shouldn't be זוכה to see her. אמר לה, so he said to her, בתי קא מצערת לברייתא, my daughter, you make people have צער, שובי לעפרך, die, ולא יכשלו בך בני אדם, people shouldn't stumble over you. וכן הוה, that's what happened. So these these things were more important than having his children his children alive, obviously. They were more important than having his children alive. Well, these are these are higher levels, higher level of kinah. I mean, no, but the curse, the מילא, see, there's a story with the the Chidushei HaRim. Chidushei HaRim was a talmid by, first, then he went to the Kotzker. He was a talmid by went through some Chabad. From the Kotzker, no? No, he went to the Kotzker later. He was, wait. And he came to the Kotzker, he left him and became a talmid of the Kotzker, and his previous Rebbe was very upset at him. So every time he went to the Kotzker, one of his children died. And he knew it, he saw it happen, and he still went, still, until the last one. And he lost all his kids? All his kids. Sfas Emes was his אייניקל, wasn't his son. And he lost all his kids בחייו? Every single one. Seven kids, no? Who was upset at him? I hear, but that's what I'm trying to remember. Was it the Peshischa? Could also, but I'm not sure. Poland, Peshischa. He had a he had a kapeda. No, but strange how these tzadikim used to resort to klalot. Maaseh with R'' Hillel. Hillel was the Tchernobler first, and then he became a chasid of the Miteler Rebbe. When the Tchernobler heard that he became a chasid of the Miteler Rebbe, he cursed him, and he said, \"זאלסט ליגן מיטן פופק ארויף.\" It's an expression you say somebody should die. That's mean ליגן with the פופק up. See, and he knew he became a chasid of the Miteler Rebbe, but he knew the Tchernobler was a tzadik. He got scared, he ran to the Miteler Rebbe. Miteler Rebbe, \"דאג נישט.\" So on the way home, he was going the wagon, and the wagon turned over, and he fell on his back. So he says, \"Oh, בין שוין געלעגן מיטן פופק ארויף, you already did, it was mekuyam.\" But the way to say to the Same thing with R'' Yitzchak Yasi. R'' Yitzchak Yasi was one of the chasidim from Bessarabia, he was a chasid of the Miteler Rebbe. He once passed by Apta. We know that the Apter Rav was very much against Chabad. He held that you're not allowed to be מפרסם חסידות. Ohev Yisrael? Yeah, the Ohev Yisrael, yeah. I even saw once a little booklet, a printed booklet that has stories of tzaddikim. And it had stories about the Apter, said מופתים. And then it says the Apter came to a city and he said דברי תורה. והיו שם, that's from a printed book, והיו שם אנשי בליעל הנקראים בשם חב\"ד. And they made fun of him, and they took his Torah and plastered it all over the walls, I guess. I mean, that's part of the story, remember the end of the story. I'm just showing that he was a So they built a shul, a big shul in Apta. And after they built it, before they did anything, Reb' Yitzchak Yasi happened to be there. He passed by, the first thing he did, he walked into the shul, sat down and חזר מאמר. That was the first chinuch of the shul. And the Apter wasn't there. The Apter came in, came later, they told him the story. He cursed him, \"זאלסט נישט משלים זיין שנתך\", he shouldn't live through the year. As much as he ran to the Mitteler Rebbe. Some say this even happened at the time the Alter Rebbe, because he was a chasid of both. So I heard from Reb' Peretz Matischkin, he told me see he doesn't remember if it was the Mitteler Rebbe or the Alter Rebbe. So he came in to the Mitteler Rebbe, heard what he said, became very serious, and he thought to himself, then he said, \"דו וועסט אים איבערלעבן.\" Not only you're not going to die this year, you'll outlive him. Thought for a second, \"דו וועסט זיינע קינדער איבערלעבן.\" You'll outlive his children, and he thought, said, \"דו וועסט זיינע אייניקלעך איבערלעבן.\" The vort was he lived pretty long. When the first einikel of the Apter Rav died, he told his chaverim, \"I'm going.\" And within a few days, he died. But the peleh is how the way they did Okay, even by the Mitteler Rebbe it's not it's not klalot, but the famous story also, the Mitteler Rebbe had his the the Tcherkasser was his eidem. The Tcherkasser, the Tcherkasser was a פלאי שבפלאים, one of the big tzaddikim. So his his his daughter was the Tcherkaser... Then there was עפעס a chasid of the Tcherkaser became the Mitteler Rebbe's chasid. So once when the Tcherkaser's wife, the Mitteler's daughter, went to visit her father, parents, she went, before she went, when she said bye to her husband, he said to her, זאג דיין טאטן, tell your father he should send me back the chasid. If not, don't come back yourself. Didn't know what to do. She came back to the Lubavitch, so she told this to her father. So she, he said to her, זאג דיין טאטן, ביי מיר איז איין חסיד מער ווערט ווי זיבן טעכטער. One chasid to me is more than seven daughters. Also these משונה'דיגע זאכן, these tzadikim, okay, that's, there are more stories also of on the Mitteler Rebbe. Reb' Berel told me, his father heard, met, his father met a guy who was very

upset at Lubavitch. Why? From the Mitteler Rebbe's time on. Why? Because he was a chasid of the Mitteler, the ur-, great-great-great-great-grandfather was a chasid of the Mitteler Rebbe. There was in a town that the, that the Strasheler came. Strasheler, had a fight with the Mitteler Rebbe, the... So, as Strasheler came there, it's נישט געפאסט for them not to come to see him, pashut for the city, it was in the city, but they were afraid, everyone knew that Strasheler said Chassidus, had a כח המושך. So made up with the chevra that while they're sitting they should, they had to go, while he's saying Chassidus, they should play with, play around something with a, a handkerchief that should distract them, they shouldn't listen to him. And they were, so that's what happened, they were playing and playing, in middle the handkerchief tore and they stopped playing and they continued listening and they became, became Tcherkaser chasidim. Not Tcherkaser, I mean the Strasheler chasidim. The Mitteler Rebbe heard it, so the Mitteler Rebbe said, נו, איז ווי ער ניט קימט, ער וועט זיין א קבצן אין ליובאוויטש. A kavtzan is a, is a poor man. He says since then, all generation, all poor. So he's angry at the Mitteler Rebbe for saying this. Anyway, let's just finish this.

הוה ליה ההוא חמרא, he had this donkey. כד הוה אגרי ליה, when they would rent it, people would rent it, הוה מותיב אגרא עליה, the person would put the money for the rent on top of the donkey, ואתי לבי מריה, it would self bring, go to the owner and bring it. אי טפי טופיא, if he put in too much, אי בציר, or too little, לא אתי, it wouldn't go! יומא חד אנשי זוגא דסנדלוהי, someone who rented it put on the money, forgot a pair of shoes on the donkey, ולא אזל, didn't go, because it was taking too much, עד דשקלוה מיניה, they took it off, והדר אזל, and then it went.