What's the reason? In the middle of סימן ס\"ג. Yeah, closer to the end of ס\"ג. Four lines from the bottom here. רב איקלע לההוא אתרא. Rav happened to come to a place, and obviously, they never knew rain. גזר תעניתא. He made a תענית, ולא אתא מיטרא, it didn't rain. נחת קמיה שליחא דציבורא, so he sent somebody to daven for davening. אמר, that person said, משיב הרוח, ונשב זיקא. As soon as he said the wind should blow, it blew wind. אמר מוריד הגשם, ואתא מיטרא. He said מוריד הגשם and it started raining. אמר ליה, so Rav said to this חזן, מאי עובדך? What do you do? I mean, what kind of זכותים do you have? אמר ליה, he said to him, I guess, מקרי דרדקי אנא. I'm a מלמד, I'm a teacher for little kids. ומקרינא לבני עניי כבני עתירי. And I teach children of the poor like I teach children from the rich. וכל דלא אפשר ליה, whoever cannot pay, לא שקילנא מיניה מידי. I don't take, I don't charge them. If they can't pay, I teach them anyway. ואית לי פירא דכוורי, and I have like a place where you have fish, little fish, what is it called, an aquarium as it were, ponds of fish. וכל מאן דפשע, anybody, any child doesn't want to learn, משחידנא ליה בכוורי. I bribe him by giving him, I say, \"I'll give you a fish.\" ומשדלנא ליה עד דאתי וקרי. You know, I give him a prize, I give him something and said, \"You know what? Come and learn, come and learn,\" and he comes, and actually he comes and learns. Actually, Rambam says, gives an example of how do you start teaching children. You

can't come to a child and tell him learn, a small child learn Torah because Torah is the Aibershter's Torah, what does he know? So at first you promise him nuts, you promise him candies, organic lollipops. And then he says the kid gets a little older, so that doesn't really mean so much, you tell him, \"I'll buy you clothes. I'll buy you shoes,\" he says. Gives an example, \"I got you shoes.\" And he learns because he wants the shoes, you think he learns because he wants the Torah. Then when he gets a little older, it's still not important, you tell him, \"I'll give you money,\" and he gets smart. Now finally tell him, \"I'll give you kavod.\" Then finally eventually he will learn because he will reach the level of learning lishmah. So where did they learn this? No, nobody gave you candy because Little kids, little kids, they always start with candy. What? Little kids. Three year old. Three, four, later we come to a point where where A kantshik. A kantshik is a

Yeah. You see, the Frierdiker, in his כיתה the Frierdiker Rebbe says the kantshik used to be hanging hanging on the wall. And they used to show, you see, if you don't learn Keep it on the wall. Now now try and do it. Yeah, also. And you didn't see the result, you didn't see the result of that, the dysfunction? No, you didn't? No. I'm talking about the hitting. It helped. Definitely helped. Everything should help. Yeah. When you start with these new methods, but nowadays you just can't change. I mean, the kid who called the kid who called the police for you. If a teacher touches, will call the police and the teacher will be arrested, there's no question about it. Call the parents, it's the mother. Okay. רב נחמן גזר תעניתא, Rav Nachman made a תענית. בעו רחמי Actually it's not just, but nowadays someone called me yesterday with it from a different city, Florida, some place, that he was by davening and his kid was outside by davening, and he got boisterous into an argument or a fight with another kid, little kid, and the father of the other kid gave his son a patch. So his she'eilah is he wants to call the police, is he allowed to call the police? Just saying this is how the mentality is nowadays. You gave his kid a patch, so he's gonna call the police. And when I started telling him, \"How could you do that?\" so he started arguing with me. So you want to argue, it's not the right, but I'm telling you what רב נחמן גזר תעניתא,

Rav Nachman made a תענית also for the rain. בעו רחמי, they davened, ולא אתא מיטרא, it didn't rain. So when he got home, אמר, he said, שקלוה לנחמן, he himself said, he says, you see, I'm worthless. Take Nachman, towards himself, what should I do him, throw him away, throw him from the wall, throw him down on the floor, beat him up. חלש דעתיה, and he felt bad, ואתא מיטרא, it rained, cuz he felt bad. That itself is the best. What brings rain? Fasting. Why fasting? Fasting is teshuvah really. So when he felt bad and a לב נשבר ונדכה, a broken heart, that's the best teshuvah, and that brought the rain. רבא גזר תעניתא. Rava made rain, made a taanit. בעא רחמי ולא אתא מטרא, davened, didn't rain. אמרו ליה, so they asked him, but רב יהודה בעא רחמי ואתא מטרא. We know Rav Yehuda, something had to happen, and he davened, and it rained. How come by you it's not? אמר להו, so he said, מאי אעביד? I don't know what I should do. אי משום תנויה, if because of learning that he learned better in his time than we do, it's not true. אנן עדיפינן מינייהו. We learn better than they learned at that time. דבשני דרב יהודה, in the years of רב יהודה, כולו תנויי בנזיקין הוה, basically mostly they learned נזיקין, not the rest. ואנן קא מתנינן בש\"ס. We learn the whole Shas. We learn all שיתא סדרי משנה, all the six סדרים. וכי הוה מטי רב יהודה בעוקצין, when Rav Yehuda came to Uktzin, which is the end of of Shas, and it's in Taharot, and he came to משנה, האשה שכובשת ירק בקדירה, if a woman מרינירט, what's it called, preserves a vegetable in the pot, what is the דין? It's טהור, לקבל טומאה. ואמרי לה, some say it was a different משנה, זיתים שכבשן בטרפיהן טהורין, if you take and you preserve olives in their leaves, it's Anyway, but when Rav Yehuda got to that, אמר, he said, הוויות דרב ושמואל קא חזינא הכא. I see here the deepest ענינים that Rav and Shmuel were able to understand. So they, so by him, to learn Uktzin was very hard. ואנן מתנינן בעוקצין תליסר מתיבתא. We learn Uktzin thirteen ישיבות, thirteen מתיבתא, or some say thirteen פירושים. In other words, we learn better than them. So if it's, if you're going to deal with learning, it's not that he learned better than us. ואילו רב יהודה, but רב יהודה, כי הוה שליף חד מסאניה, when he went to fast, one of the things they used to do is take off their shoes, like on Yom Kippur you take off your shoes to have an inui, to have some kind of suffering, so

when he took off one shoe, אתא מטרא, it rained already. Just that, just that suffering. ואנן קא צווחינן כולי יומא, we scream all day, ולית דאשגח בן, no one cares. Der Eibershter doesn't care, and doesn't give rain. So ממילא it can't be because of the learning, with learning we learn better. אי משום עובדא, if actions, behavior, maybe I don't behave properly and he behaved better than me, adraba, he says, אי איכא דחזי מידי, if somebody knows something that I'm doing wrong, לימא, let them tell me. Did they really learn better? Or or I mean, is he really making a good a right comparison? Yeah, yeah, he learned better. Rava learned better than Rav Yehuda, yeah. Rava. Because as the generations went on they'd you'd have to learn more, and You could, but those those are Amoraim. You can't say that Amoraim the later ones learned less than the ones before. Amoraim versus Tannaim, yes. But within אמוראים גופא, we don't say that. Could be later ones learned more than others. So if it's something that bad that I did, let someone tell me. אבל מאי יעשו פרנסי הדור שאין דורן דומה יפה. The reason is not the leaders, he said, it's the people. People are not the way they were before. So the zechut of the people are not, is not there. Yeah. So some sometimes the zechut of the leader affects the people, sometimes the zechut of the people Gemara says, in one place, a machloket. It says פרנס כפי הדור, the leader is according to the generation. So there's a machloket in Gemara what that means.

Some say if the generation is great, then the leader is great, if the generation is not so great, the leader is not. And some say farkert, if the generation is not so great, then the leader has to be great, because in order to deal with a lower level, you have to be a greater leader. In this generation it's definitely Huh? This generation, our generation, it's definitely the people, not the leader. There's no leader. Oh, so he's you say, so you say the leaders are not There's no leaders. There are leaders, but they're but they're leaders like nisht kein groyse mentshn. Who is the leader, in Satmar? In Bobov? Anywhere. There's no leader. In individual communities you have leaders. Yeah, yeah, but לאו דוקא they're such great people. Are they leaders? Who's I heard from a a real Satmar chasid, a real So he said, I don't believe that anybody, any chasid now in the world believes that his Rebbe is a heyliker yid. He's working for nobody. So I said to him, you're a Satmar chasid, you go to the tish of of of of Zalman Leib. He's an entertainer. So no he does no he's he's a serious guy, he's not entertainment. He says, first of all, I go there, I'm I'm I have a seder, I don't pay attention. Beside, I go to be mechazek him. Oh, okay. And then he turns around to me, he says, mainly I go against the other guy, against Aharon. That's why he goes. But he says, I don't think anybody believes that they're So I So I told him, you see, that's the difference. You guys have two Rebbes, Satmar's two Rebbes, and you claim you don't even have one. We don't have, and we have. We seemingly don't have, the Rebbe after ג' תמוז, and Chabad feels that they have the Rebbe. I said this to one guy here, a Satmar guy who was davening here last year. Two guys. So they say, by us it's all the same thing. All these are nothing, we still live with Rav Yoelish. He's an older guy. Anyway, וואס נוגע, מען דארף נישט רעדן לשון הרע. דער אויבערשטער ר' אהרן האט קיינמאל נישט געזאגט אז ער האט תלמידים, ער האט געזאגט ער האט ערנסטע חברה. Okay. Whatever, אבער נישט איינפאך, איך מיין בכלל. So the the it's זאגט ער יוסף, אבער דער אויבערשטער, שטייט א לשון, לא אלמן ישראל. דער אויבערשטער פירט די וועלט. Okay, ווייטער, נו. רב יהודה חזינהו לבי תרי דקא פארצי בריפתא.

Rav Yehuda saw two people playing around with bread. They were throwing bread to each other. אמר, he said, שמע מינה, that shows, איכא שבעא בעלמא, that there's a plenty in the world. ס'איז דא זעטניש in the world, it's plenty. And this was an ayin hara. יהב עיניה והוה כפנא. He made an ayin hara and it became hunger. Because of Rav, what, Rav Yehuda? Cuz he looked at it, cuz he looked at it that way or because they? What they did is a sakana, but it says, he, it says, יהב עיניה, it says לשון עיניה, he gave his eye, he gave an ayin hara. He didn't mean to give an ayin hara, but l'poal there was an ayin hara. Is there a minhag that they're not throwing bread? Audai, yeah. This is one of the places, it's more than that it says. It says other places if you throw bread, it's a segulah that means that you become poor. It's, it's, it's... Yeah. Maybe only want an ayin hara for these two people playing with the bread? No, ayin hara for the whole world. Agav, I think, I, some Sephardim, when they give hamotzi, they throw it, no? Yeah, you know that? Some Sephardim they throw, but they don't mean to. See, they don't mean to throw, they they mean to... For some reason, they have a reason, but... The Spanish, Hoshana Rabbah, they throw apples. It's a minhag in Hoshana Rabbah to throw apples. Right, right, they don't mean it in the form of throwing. Exactly, exactly. It's not. They also tear it, they don't, they don't cut. The Challah, yeah, they tear. Okay, so by us also, by the Rebbe when he would cut the Challah, he would not cut it to the end. He would cut it and then at the end let the piece tear off. What's the reason? Has something to do with connection to the whole. No, it's, it's, you know, the cutting, you know. But the Rebbe wouldn't use wouldn't use a knife, wouldn't use a fork. He use a fork, he would never stick in. No, like this, we take a fork, you want to take a piece, you stick in, never stuck in. When sticking the piece of fish, he

would cut the fish with the fork. And how do you eat a piece of fork, a piece of fish? When you cut the piece of fish, how do you eat it? No, I'm, I'm a normal person. No, but they put under. Put the fork under, under it and eat it that way. אמר ליה רבנן לרב כהנא בריה דרב נחוניא. The Rabbanan said to Rav Kahana, the son of רב נחוניא, שמעיה דמר, דשכיח קמיה. You are the, the shamash of, of, of your Rebbe, yeah, which is Rav Yehuda, the one we said before, Rav Yehuda, דשכיח קמיה, you are always by him. ניעסיה, let's force him, doesn't mean force him בגשמיות, but pressure him, get him דליפוק לשוקא, let him go outside, ונחזי מאי מאי האי דאיכא בעלמא. Let him see what's going on in the world. And that's בעצם בהמשך to the story before, there was a hunger. So he said, let him see what he, I don't, what he did, but let's see what's going on. But he doesn't know what's going on. So he said, you are his shamash, get him out. משכוה, yeah, he spoke to him, and as he was speaking to him probably, he walked out. They schlepped him out. ואסיוה, and he forced him, ואפקוה לשוקא, and he came out in the street, in the marketplace. חזא כנופיא, so he saw outside a group of people. אמר, so he said to his שמש, מאי האי? What's happening here? אמרו ליה, they said to him, אכספא דתמרי קיימא דקא מזדבן. People are standing in line to buy the worst temarim, the worst dates. In other words, even for, even for bad merchandise, bad food, they had to stand in line. It reminds you of Russia, you stood in a long אטשערעד, had to stand in line for everything. Anything is, everything was, was scarce, so everything had to stand in line. People didn't even know why. I was, when I was there, this goes back history, 35 years ago, and this מצב was, and I walked by and there's a long אטשערעד, a long line. I asked them, \"What are you standing for?\" They don't know. You see a line forming, that's saying there's something there. Turned, happened to be that there was a, a shipment of, of, of carriages, baby carriages, that came in and they were selling baby carriages. Probably didn't see it for, for, for who knows how many years and months. A line, so they start a line. So here also he saw a line and they're buy-, they're looking just to buy even simple, bad things. אמר, he said, ah, שמע מינה איכא כפנא בעלמא, סימן there is a hunger now in the world. אמר לשמעיה, he said to his שמש, שלוף לי מסאני, take off my shoe, which meant, again, starting to fast, starting to suffer. שלף ליה חד מסאנא, took off one shoe, ואתא מיטרא, it rained. כי מטא למשלף אחרינא, when he wanted to take off the second shoe, אתא אליהו, came אליהו הנביא, ואמר ליה, and he said to him like this: אמר הקדוש ברוך הוא, Hashem said, אי שולפת אחרינא מחרבנא ליה לעלמא. If you take off the second shoe, I'll destroy the world. It means it'll rain so much that it'll flood the world. Yeah. And then Rashi has another peshat that it means that if you're going to take off another shoe, that means that you really, really plan to suffer. Hashem is going to be very, have a lot of tzaar knowing that you want to suffer. and he'll destroy the world. And what's the suffering taking off a shoe? Why is it on Yom Kippur you take off shoes, and, because it's עינוי, it says it, doesn't it? ועניתם את נפשותיכם and the Gemara says, and walking The Gemara, not just sitting down and taking off a shoe. Yeah, yeah, the Gemara quotes pesukim where it says that without shoes is zagt di Gemara ווייטער, אמר, אמר רב מרי בריה דבת שמואל, Rav Mari the son of the daughter of Shmuel. Why do we call him the son of the daughter of Shmuel? Why don't tell him the son of whoever his father was? His father was a goy. His father was a goy. And, and this is so, but the son, but she was The daughter of Shmuel married a goy? She didn't marry him. Ah, she didn't marry him, it just happened? It just happened, yeah, he forced her. So, he said like this, כאימנא אגודא דנהר פפא, when this happened, when he took the shoe and it started raining, but I was standing, he said, on the edge of the river Pappa. וחזינא להנהו מלאכי, I saw מלאכים דדמו למלחי that were disguised as sailors, דקא מייתו חלא, they brought sand, ומלו לה לארבא, they filled up the ship with sand, והוה קימחא דסמידא, and it became, turned into flour. ואתו כולי עלמא למיזבן מיניה, and people started came to buy it. Until now it was a hunger, now all of a sudden there's a ship full of flour. ואמינא להו, I said to them, מהאי לא תיזבנו, don't buy this, דמעשה ניסים הוא, because it's nissim. Huh? Kishuf? No, kishuf? Malachim! No, it's מעשה ניסים. He said you don't you shouldn't have hana'ah from מעשה ניסים. But what happened? It's for tzadikim, it's for, for regular people, what's the problem? No, it says it's it's the right thing. But it says למחר, but he davened, he made a, gave a berachah that it should be no more hunger. Next day, אתיין ארבא דחיטי דפרזניא, then, oyf morgn, came a ship, a ship from some place else with flour, real, not nissim, but real flour, וזבון כולי עלמא, and everyone was able to buy. So, what, in the zechut, is it implying in the zechut that they didn't, take benefit from the the nes? The nes. I don't I don't know. Hold it up if you want to imply it. רבא איקלע לאגרוניא, Rava was in Agronya. גזר תעניתא, made a taanis for rain. בעא רחמי, he davened, ולא אתי, told these stories, it didn't happen, it didn't rain. אמר להו, he said to them, ביתו כולי עלמא בתעניתייכו, go to sleep during, while you're fasting. We'll see, like, basically we'll see tomorrow. בתו, they went to sleep. למחר, next day, אמר להו, he said to them, to the people, מי איכא דחזא מידי בחלמיה? ליימא. Did anyone see any, dream have any dream? If you did, tell me. אמר ליה רבי אלעזר, so Rabbi Elazar from Agronya said, cuz this happened to be in Agrunyah, Rava was in אגרוניא, לדידי אקריון בחלמאי, I saw in chalom, they showed me in my chalom these words, שלם טב, good peace, good שלום, לרב טב, to a good רב, מריבון טב, from the good Master, דמטוביה מטיב לעמיה, that from His goodness He's going to do good to the people. אמר, so Rava said, שמע מינה עת רצון היא, this shows this is an auspicious time. בעא רחמי ואתא מיטרא, so then he davened and, taka, it rained. So, he was waiting for that to happen. זאגט די Gemara ווייטער, ההוא גברא, עס איז געווען א מענטש, there was this person, דאיחייב נגדי בבי דינא, he was חייב to get מלקות in בית דין, בבי דינא דרבא. Why did he get מלקות in the בית דין of Rava? משום דבא על עובדת כוכבים, cuz he had relations with a גויה. נגדיה רבא, so Rava gave him מלקות. ומית, and he died. אשתמע מילתא בי שבור מלכא, so Shapur Malka, who was the the king, the governor, איך ווייס וואס, heard about it, בעי לצעוריה לרבא, wanted to make Rava trouble, imagine! Rava killed somebody, basically that's what it is, Rava had someone killed. אמרה ליה איפרא הורמיז אימיה דשבור מלכא, so Ifra Hormiz was the mother of Shapur Malka, she said לברה, she said to her son, who was going to harm רבא, לא ליהוי לך עסק דברים בהדי יהודאי, don't start up with these yidden. Huh? Aren't they they would they would be very light lashes, isn't it what we learned? When you give lashes. Why would they be light? They're not light. They're not light? Huh? No. מלקות of, this is not מלקות of חומש. This was Not מלקות of חומש? But still that could be anyway, yeah. Okay. Even מלקות of חומש was also very, very It says you should get a guy who is not that strong, but, but it sure hurt. So, she said to her son, It was in those straps? Yeah, but wash them over you, I thought, you know, like a few What are you talking about? You think you give מלקות like Erev Yom Kippur? Seriously. Seriously, No! People would die from it. That's why they had to, the doctor would evaluate to see if you can take 39, because they take 39 and get killed. So they did less, whatever. So, she said don't start up with these יידן, דכל מאן דבעו ממאריהון עביד להו, whatever they ask from the Eibershter, they get, so don't start up with them. אמר לה מאי האי? מאי היא? So, the son, the governor, the king said to her,

his mother, well, how do you know, what do you mean? אמרה ליה, so she said, דבעו רחמי ואתי מטרא, if it doesn't rain and they ask and they daven, they get rain. אמר לה, so he said, ההוא משום דזמניה דמטרא הוא. How do you know it's because of the Eibershter? It always happened. When do you ask for rain? A rain season. It's supposed to rain and it doesn't. So you go to daven and it rained. Maybe since it's the season, it rained without your davening. How do you know it's because of your davening? לבעי האידנא, let us see, let him daven now, בתקופת תמוז, in summertime when it doesn't rain, וליתי מטרא, and let it rain. Let's see that. שלחה ליה לרבא, she sent to Rava, she tried to protect Rava, she was friendly with the Yidden. She sent to She sent to Rava: כוון דעתך, be mechaven your daas very strongly, ובעי רחמי וליתי מטרא, and daven that should be should rain. בעי רחמי, started דאווענינג, ולא אתי מטרא, it still didn't rain. אמר לפניו, he said to the Eibershter: רבונו של עולם, and he quoted a pasuk: אלקים, באזנינו שמענו, we heard with our ears, אבותינו סיפרו לנו, and our fathers told us, פועל פעלת, you did In other words, we heard from previous generations and we heard and ניסים ונפלאות, ובעינינו לא ראינו, and our eyes we didn't In other words, how come nowadays I daven for rain, how come you don't do it now? And this is going to be a נוגע to his life, cuz otherwise who knows what they would do to him. אתי מטרא, started raining, עד דשפך מרזבא דמחוזא לדיגלת, till the the the water pipes of the Machoza, so much rain that it went into the river, into the Diglat.

איתחזי ליה אבוה בחלמא, his father came to him in his dream, Rava's father, אמר, and he said: מי איכא דמטרח קמי שמיא כולי האי? Is there anybody who was מטריח the Eibershter like this in middle of Tamuz to make it rain, which is mimash against the teva? No good what you did. קום ואשני מדוכתך. Go, get Go away from your place, don't sleep in your bed tonight. Choni? Choni... Yeah, Shimon ben Shetach was going to put him in cherem also. That wasn't in Tamuz, that was in the time of rain, this was in Tamuz. Says, go change your place, דרגזו עליך משמיא, because they're angry at you in shamayim, and you knows that night when you go to sleep in your bed, could kill you, and the אייבערשטער מן השמים will do it. שני דוכתי, so he changed, he slept someplace else. למחר אשכחוה לפורייה דמרשמא בסכינא, they saw the next day in his bed, he saw that it was like a sticking of a knife. In other words, the Eibershter, right, ממעלה, they sent like malachim to to kill him, and because told him to change his place, he was saved. So he did it for the king, was that a good...? That had to be good or bad? No, it wasn't for the king. Save his life. Save his life, the king was angry at him. Well, in a sense, he's doing it No, he's just He says the king shouldn't hurt him. רב פפא גזר תעניתא ולא אתי מטרא. Rav Pappa made a taanis and it didn't rain. חלש לביה, and but he was very, very weak, סרף פנכא דדיסא, so he drank a a cup of of kasha, a cup of of cereal. בעי רחמי, then he still דאווענד, ולא אתי מטרא, it didn't rain. אמר ליה, רב נחמן said to him like this: אי סרף מר He made fun of him. If you'll drink פנכא אחריתי, if you drink another cup of of of this cereal, דדיסא, הוי אתי מטרא. It'll rain. In other words, what are you talking about? You made a taanis, and then you ate. What do you expect to happen? You you made a taanis, now you ate this thing. So the way he said it, it was in fun, he said, eat another plate of food and you'll see it'll come rain. איכסיף, he got embarrassed, וחלש דעתיה, and he felt bad, and because he felt bad, אתי מטרא, it started raining. Yeah, the Maharsha says he did it for the for the kavod of the king. What did he say? What did he do for the kavod of the king? For the king, what did he do for the kavod of the king? Oh, he meant is, why does he say the word 'never'? Was! Was what? There was a time. His father said to him that never happened like this. Well, by the time of Shmuel it happened. So he says that there it happened for the Yidden, that's a different thing. Here it happened for the king. There it happened for the Yidden, here it happened for the king. It happened for for it's for himself. I don't know it was for the king. Well, they needed they needed they needed the rain. Yeah, but it's not for the king, so for the Yidden it's not. The king, by the way, didn't need rain. The king just made, wanted to test him to see if he can get in Tamuz.