Yeah, so דורש רבי חייא. דורש רבי חייא, רבי חייא בר אבא, נו, ער דרשנט the מה דכתיב? What is the peshat in the פסוק where it says צדיק כתמר יפרח כארז בלבנון ישגה? A tzaddik grows like a תמר, like a date tree, and he blossoms like a like a ארז בלבנון. ארז is a cedar tree. So the Torah compares a tzaddik to a cedar tree and a date tree. Obviously, each one has a certain מעלה, like otherwise it would say be any, just one tree and that's it, a similar... So he says, אי נאמר תמר, יפרח. Like flowers, no? No, but it means grow. It's two things: flourish, one's flourish and this is grow tall, so... But the Gemara says, אי נאמר תמר, למה נאמר ארז? ואי נאמר ארז, למה נאמר תמר? If it says ארז, like an ארז, why does it have to be תמר? If תמר, ארז... Obviously, what that means to say is that there is מעלה in each one. So he says, אילו נאמר תמר ולא נאמר ארז, if it was just like a תמר, like a date tree, and not like a cedar tree, hava amina, I would say, מה תמר אין גיזעו מחליף, just like a תמר, a date tree, it doesn't, if you chop off something, it doesn't regrow back, אף צדיק חס ושלום אין גיזעו מחליף. So I

would think the same thing by a צדיק, אין גיזעו מחליף. In other words, chas v'shalom, as if he'll never grow back, he's not going to go get up at תחיית המתים, something like that it would sound. So that's why it has to say, \"No, it's not like a It's like a like a ארז.\" אילו נאמר ארז, if it would say only ארז, ולא נאמר תמר, it wouldn't say תמר, hava amina, I would say, מה ארז אין עושה פירות, just like ארז doesn't give fruit, it's a strong tree and and if you chop off a piece, it grows back, but it doesn't give fruit, אף צדיק חס ושלום אין עושה פירות. A tzaddik also doesn't give fruit. And what does it mean doesn't give fruit? There is no No, the דרשה that it means there is no שכר. That fruit means you're doing now, and then then you have אוכל פירותיה בעולם הבא, that you have the פירות. So this is, you would think he doesn't have פירות. קא משמע לן, תמר וארז. Shalom aleichem. חס ושלום, אין שכר?! Tzaddik. Well, I was thinking, סתם because a tzadik does it not על מנת לקבל שכר. So you think if you don't do לקבל שכר, you takeh don't get sachar. But it doesn't matter. That doesn't take away, because who's looking for sachar? The tzadik has to do the thing with אל תהיו כעבדים המשמשין את הרב על מנת לקבל פרס. It's not to get sachar. It's an hava amina. Well actually actually, the talmidim of Baitus, Tzadok uBaitus thought so. When they heard this maamar Chazal that don't do mitzvot for getting sachar, they thought, \"Ah, that means there is no sachar.\" That's why they turned away. That's why later on, it says in Pirkei Avot, it says, חכמים, היזהרו בדבריכם. Be safe, careful what you say, say it clearly, they shouldn't make a mistake. But I would think that you takeh don't get sachar. Actually, the

Rambam, when he says speaks about doing things lishmah, he says you have to do the things not for any שכר, אלא מפני שהוא אמת. עושה האמת מפני שהוא אמת, you do the truth because it's true, and then he says the sachar will come anyway. He has to add that. Why does he have to add that? Obviously sachar, it's not so pashut. I mean, you would have you would think so, the Eibershter wanted to do it and that's it. That's the greatest thing you could do, is do it for the Eibershter's sake. Anyway, we learned from here that a tzadik gets sachar and also gets תחיית המתים, both. And the word tzadik here doesn't mean tzadik davka. It means all the yidden: ועמך כולם צדיקים. I mean, we should have How do we learn from here, it's some like בשלילה sort of. We are learning so you would think because a date palm doesn't and then a cedar doesn't a date palm doesn't regenerate and then a cedar doesn't give fruit, so how do we learn that he does? Because No, by bringing something else that does, no? If you bring only one, if you only say תמר, I would say that it doesn't regenerate, because it's because a תמר does not. And we compare a tzadik, a yid, his behavior to a תמר, so it has all the conditions of a תמר, all the qualities of a תמר. But then when we say ארז, ארז is not like that, obviously doesn't have that negative quality, because ארז doesn't have that negative quality. Then we say, oh, if you say only ארז, you would think that negative qual- quality. Oh, so we are applying the quality to the It's true what you're saying, reverse the qualities and you and and it's good. Yeah, so that's why it says both. So the Gemara ווייטער, תנו רבנן, the רבנן האבן געלערנט, מעשה ברבי אלעזר ברבי אליעזר, a story with רבי אליעזר שגזרו י\"ג I know. So why didn't I ask that's true say that straight out: the positive ma'alah of a date palm, the positive ma'alah of a cedar tree, and and that's what a a tzaddik has. But wait, they explain that pasuk, no? So the the kushya is on the why you have a kushya on the pasuk, so they're explaining why does it say both in the pasuk. If the pasuk would say one, you would think it has the chisaron. Because it has Might have the ma'alah of that palm, but it has a chisaron. Why didn't they explain not a ma'alah for both? That's what I'm asking. That's exactly what you're saying. It says both because it has a ma'alah of both, no? But the way he's explaining, if it say one... Why does the Gemara say that is in a negative way? Why does it say... Because he's asking why does it have to say both. If it would say just one, I would say it has the ma'alot of this and the chesronot of this. If it would say תמר, it has the ma'alah of תמר, it's עושה פירות, but has a chisaron if it's like a תמר. If it would say ארז only, it's like the ma'alot of ארז and the chisaron of ארז. By having both, it tells you it has both ma'alot. תנו רבנן. Seder of

13 ta'aniyot if it doesn't rain, and you have to fast for this and that, and all kinds of different levels of different stages, but there are 13. And still לא ירדו גשמים, it didn't rain. באחרונה, at the end, התחילו הציבור לצאת. After they finished the last ta'anit and it didn't rain, they started walking out. It's not raining. In other words, our tefillah was not נתקבל, and it's not going to rain. אמר להם, so he said to them, תקנתם קברים לעצמכם? Did you prepare your graves? Because it's not raining, you won't have what to eat, you're going to die all. געו כולם בבכיה. This was me'orer them, and they started crying, ירדו גשמים, it rained. Because it's really not the fasting, the not eating. Huh? Because they always quote the pasuk, it says, קרעו לבבכם ולא בגדיכם. You tear your body, you tear your clothes, you don't eat, that's not the point. The point is the הרגשים, that's in Iggeres Hateshuvah it talks a lot about it. But this is what, so he did that to them and they started crying. Imagine after you fast enough, you're going to feel that. You're going to feel the fasting, you're going to come to to feel pretty pretty bad, just hungry. Bad over here. Yeah. I think it's somewhere connected to the famous sichah where the Rebbe says that sometimes, in order to be me'orer in somebody something, you got to really give it to him hard. Story with what we learned before, when Rabbi Elazar saw this guy, כמה מכוער אדם זה. In Tanya. This is which part? בינוני? Yeah. Tanya talks about what different עבירות is תאוות נשים וכולו וכולו. How you should look at it, מקיא מלא צואה. So, there he speaks about the concept of if the yetzer hara starts up with you, you have to break it by screaming at him. Also doing this חומש also by going to Paro, the same idea, let's go to Paro to break the kelipah. Yeah, the Rebbe explains in the sichah, actually, that kelipah, whatever is in a person himself, screaming at someone to break him into pieces. But lechora that's not our derech, we don't go fight when we want to me'orer somebody, you don't break him, but al kol panim, you have to when you see you're me'orer him and this doesn't work, because there's some kind of blockade, so you've got to break it. I'm saying here, all what he did was they fasted and fasted, all is good, and the 13 ta'aniyot, weren't 13 ta'aniyot in a row, it's a משך of כמה weeks, and still didn't help. So, and what so then when he said, it's a week when he said you guys are dying, so then that's me'orer. So, so I know, tell us, עיון תפילה is an עבירה? If you have עיון תפילה, it's an עבירה? Yeah. What kind of an עבירה is it? If you don't daven properly. Well, I mean, is it a לאו? What is it? That's an עבירה. So, it's it's different from sinful thoughts, I mean, and that's not being accused. עבירות. שוב מעשה, another story, רבי אליעזר ירד לפני התיבה, רבי אליעזר came to the עמוד, ואמר כ״ד ברכות, and he said the 24 ברכות which we have a מסכת to say in these times, ולא נענה. He wasn't answered. Didn't help, didn't rain. ירד רבי עקיבא אחריו, רבי עקיבא came, ואמר, and he said, אבינו מלכנו אין לנו מלך אלא אתה. אבינו מלכנו, we only have it you're the only one you're our only king. אבינו מלכנו, למענך רחם עלינו. Have rachmanut on us for your sake. Yeah? מיד נענה. Right away he was answered. כסבורים העם, so the people thought, שזה גדול מזה. Rabbi Eliezer wasn't answered, and Rabbi Akiva was answered. So, מסתמא Rabbi Akiva was greater than Rabbi Eliezer. יצתה בת קול, a voice came out from heaven, ואמרה, and it said, לא מפני שזה גדול מזה, not because he's greater than him, אלא שזה מעביר על מדותיו וזה אינו מעביר על מדותיו. Because he was מעביר על מדותיו, what is it, forgiving? Forgiving people, he went over his middot, in other words, he didn't stand on his middot, if someone insulted him, he didn't care. And that's a big, Rabbi Akiva, and that's a big maalah, that's a big maalah. In general or at that moment? No, no, in general, in general. General. This type of person, so sometimes could be in צדקות he was a bigger tzadik in other things, but this middah is something that the Aibershter likes, and the Aibershter will answer because of that. Yeah. אמר רבי אלעזר, Rabbi Elazar said, כשמנסכין את המים בחג, when you pour the water, Sukkos, you pour on the מזבח, תהום אומר לחבירו, the underground, one says to another, אבע מימיך קול שני רעים. I'm going to let my water come down, I'm going to pour the water down, and the קול שני רעים, because there are two, in the מזבח there are the two holes, the two שיתין, and they will go down there, so they say to him, you know, because of this, let the water come down. חבירי, אבע מימיך, קול שני רעים אני שומע, שנאמר, it says תהום אל תהום קורא לקול צנוריך. Now what's צנוריך? צנוריך is like a tzinor, a tzinor is a pipe, those two pipes. So when you take it down to those two pipes, they call to each other, and they say in other words, basically what he is saying, this is a segulah that it should rain, that the תהום says, let it come let the water come down. אמר ליה רבה, Rabbah said, לדידי חזי לי האי רידיא דמיא, I'm sorry, האי Ridya, I saw Ridya. Who's Ridya? He's a malach that's appointed on the rain. That's his name. Like like the the the city in Russia? רידיא. רידיא. דמיא, and he looks like What I saw, he looks like לעגלא תילתא. Rashi says the גירסא is תילתי, looks like a calf. A three-year-old calf? Yeah, but Rashi says the גירסא is תילתא. ופריטן שפוותיה, his lips are are split. וקאי בין תהומא תתאה לתהומא עילאה. And he's between the upper תהום and the bottom. You know that the water was all over and the אייבערשטער split the water. There was מים עליונים and מים תחתונים. And this מלאך is in between the מים עליונים the higher waters and the lower waters. לתהומא עילאה אמר ליה, he says to the lower waters He says, חסיר מימך, to the higher waters, I mean, no, to the higher waters he says, חסיר מימך, so Rashi says what's it mean? What does it mean? Pour your waters down, because the rain comes from that water, ולתהומא תתאה אמר ליה and he says, אבע מימיך, let your water flow. That means let your water come up. שנאמר, it says, הניצנים נראו בארץ עת הזמיר הגיע וקול התור נשמע בארצנו. So, so he says what this is so Rashi explains. What does ניצנים like? ניצנים is, so Rashi says, when something starts growing, הניצנים נראו בארץ, it says, Yeah, it's just sprouting. Blossoms. Blossoms, it starts to sprout. So this is, so every year, so when it comes to this time, when the you pour the water, that's when קול התור נשמע, that's when you hear the voice of who? Of this guy, this מלאך who says and he says let the water come down. And this עת הזמיר came, it became the time of the זמיר is what is first of Sukkot is when you sing. So that's when the קול התור, which is the מלאך, why is he called תור? Because he looked like a calf, we said תור is in ארמית תור is an ox. תורא. תור. תור, שור, so anyway, so this is what the pasuk says. This is what this is what he says. What was the simple peshat of the pasuk? Like a bird, like a pigeon? Yeah, yeah, that's the peshat. You hear spring, and the birds start singing, yeah, עת הזמיר, זמיר is like a זמר. Zogt di Gemara vayter, שמואל הקטן גזר תעניתא, Shmuel HaKatan made the seder of taanis. ירדו להם גשמים קודם הנץ החמה, and it started raining before הנץ החמה, which means before they started fasting yet. כסבורים העם לומר, so the the people thought, שבחו של ציבור הוא, look how great the people is, they didn't even ask yet, they didn't even daven for rain yet, and the rain already started coming. אמר להם, so he said to them, don't get so excited, אמשול לכם משל למה הדבר דומה, I'll give you a mashal what it's like. לעבד שמבקש פרס מרבו, an eved that asks for a peras, for for money, for a reward, from his master. אמר להם, so the master says to the people, תנו לו, give him, ואל אשמע קולו, I don't want to listen to his voice, I don't want to hear his nudzherei, give it to him right away. So you think that the fact that he gave right away is because he's happy with you? Farkert, because he doesn't want to hear you, so he gave you right away. Shuv, another time, שמואל הקטן גזר תעניתא וירדו להם גשמים לאחר שקיעת החמה. Once it's farkert, he made a taanis and at the end, after the taanis, after sheki'ah, it rained. כסבורים העם לומר, שבחו של ציבור הוא, it sounds like that it's a shevach of tzibur. That what? That they daven'd, and they they po'el't, their rain po'el't. אמר להו שמואל, so Shmuel said to them, לא שבחו של ציבור הוא, it's not a shevach, it's the opposite mashal. אמשול לכם משל למה הדבר דומה, I'll give you a mashal. לעבד שמבקש פרס מרבו, an eved that's looking for a reward from his master, ואמר להם and he said to them, המתינו לו עד שיתמכמק ויצטער ואחר כך תנו לו. He says, let them suffer Sometimes you tell the eved, you don't like your eved, so I don't he'll give it to him, but he says, you know what, wait till the end, wait till everything let him suffer for a day. Same thing here, why did the Eibershter not give us before? Not because your your taanis is so great and because he wanted you to suffer more, so it's לאו דווקא so which what he's trying to say is whichever way you get it's gonna happen, דארף מען זיך נישט איבערנעמען. Ibernehmen means you don't take credit, don't think you're so special. But you don't know this, I mean the second part you know the second one you know, if you have to go suffer a little bit, okay. But the first part, Hashem gives it to you right away because he doesn't want to hear you. No, here maybe it's both of them you don't know. Maybe there he gave you because you're so great. טרם יקראו ואני אענה. Cut yourself. So if you're truly No, but that's the reason. He's saying that this could be the reason, the reason is because because he wants you to suffer more, that's why he wanted you to wait. But in the first one, you're not suffering. He's giving it to you because he's annoyed, he doesn't want to hear you. Right, but the first one could Right. Interpret that, is all I'm saying. That's what I'm saying, but he's telling us don't think, you never know what it is. Story with ר' Yitzchok Haml'er that he said, they asked him what changed from before you were a chasid, now you're a chasid. So, before I was a chasid, I used to daven בכוונה, and everything was fine. And I thought to myself, the Oibershter, wow, he's such an אכזר, I daven so good, how come he doesn't answer me right away? And later when I'm still a chasid now davening, so I said the Oibershter is such a rachaman. Because if I'd be him, I'd tell me, 'Stop nudging me, hakst mir a tchainik, don't you daven to me and nudge me, don't nudge me.' And he doesn't do it. Said the לשון he said, 'I would have, if I'd be the Oibershter, I would take a piece of wood and hit me over the head. Get out of here, stop.' And the Oibershter doesn't. Oh, the Oibershter is a rachaman. So anyway, both ways. Maybe he wants us to nudge him. Yeah, he wants. Yeah. It's a bit the mitzvah of tefillah is that. And when it came Mashiach, the Rebbe said, 'You have to scream you want Mashiach, and you have to nudge the Oibershter, and you have to nudge him.' פרעגט די גמרא, לשמואל הקטן, שבחא דציבורא היכי דמי? According to Shmuel Hakatan, when would it be called the שבח, when would you be able to see that this is the praise of the people or this is the credit that the people get? If it if it happens early, it's no good, it happened late, it's later, it's no good, when is it good? אמר, he said, oh no, not he said, so the answer is, אמר, משיב הרוח, נשבא זיקא. As soon as you say, the wind blows. אמר מוריד הגשם, אתא מטרא, you say מוריד הגשם, it rains. Then you know that you're a great guy. Immediately. Yeah, but if it happened, yeah, but he said before, also by Rabbi Chiya uvanav, it's everybody, a whole bunch of people happened. The phenomenon happened. As soon as you said משיב הרוח, yeah. And I'm surprised they didn't give all the merit, the credit to Shmuel Hakatan, and had to credit the the community. Didn't say. Doesn't say. Maybe they did, but the Gemara doesn't say it. I remember once there was a תענית ציבור, and the Rebbe had מפטיר, and the Rebbe said in מפטיר the words, כאשר ירד הגשם והשלג. At that second he said it, it started, mamash it was thundering and lightning, raining. I remember, it was that second, man. And it was still upstairs. That downstairs you wouldn't even know, but downstairs how would you know it was doing outside, you can't see. So, still כ''ף, when the Rebbe davened Mincha upstairs still, so upstairs you see the windows right in front of you, standing in front of the bimah, the Rebbe said had maftir, and and he said כאשר ירד הגשם והשלג, all at that second, mamash, in the window you saw it pouring and thundering, like... So, did he make it happen, or did he mechaven when it was going to happen? I don't know. I don't know. It's like the story with the also, a long story, there was a guy who was in Spain, and he was a a Marrano. And anyway, they found out they wanted to kill him, to hang him. But when it came to hang, it started thundering and lightning, and the people ran away, and he escaped. He wasn't frum, but they wanted to kill him. So he decided like this, he had a shailah. Is it that the Oibershter made it for him or it's a coincidence? The Oibershter made it for him to be able to escape, or it's coincidence? He went around asking Gedolei Yisrael and he couldn't get, he said, 'If I get a good answer to this, I'm going to become frum.' He couldn't get an answer, came to the Baal Shem Tov, and the Baal Shem Tov said to him, 'It was supposed to rain and come the storm anyway that time. Hashgacha pratis was that your time to be killed happened to be then.' That he accepted, and he became frum. Oh, he gives me a name, I have a name, I don't know who he was. So explain the nes in nature. מולבש בטבע, so to speak. But the fact is, no, but there's a there's a special sort of a nes, but he wanted to know if the nes, the Oibershter made it rain or for him. So he said, that, not. But the Oibershter made that his case, everything should be put at that time when it's going to rain. That fell into part, an answer for him, I don't know... Because it had some logic. Right, and the shailah is did he make it rain... That's rain is דאך נישט פאר אים, נו, rain is פאר א גאנצע שטאט, this is for him. So, the shailah is, the Oibershter

make the whole rain for the whole city and everything just for him? So, that he said, 'No, the Oibershter made it rain for everybody, for whatever reasons. You, the Oibershter saved by pushing you to this.' זאגט די משנה, מעשה שגזרו תענית בלוד, it's a story that they made a תענית in לוד, וירדו להם גשמים קודם חצות. Yeah. I don't know what time what what the in history this was. And it rained before חצות. Question was, and they were fasting. Question, do they have to finish the fast? אמר להם רבי טרפון, טרפון says, yeah, צאו ואכלו ושתו, go eat, go out, eat and drink, ועשו אותו יום טוב, and make the day into a יום טוב. יצאו ואכלו ושתו, they went out, they ate, they drank, ועשו אותו יום טוב, they had made it into יום טוב. ובאו בין הערבים, they came in the evening, ואמרו הלל הגדול, they said הלל הגדול. Now, איזהו הלל הגדול, what's הלל הגדול? Not a regular הלל. הלל הגדול is הודו לה' כי טוב כי לעולם חסדו, הודו לאלהי האלהים כי לעולם חסדו. Why is it called הלל הגדול? No, why is it called הגדול, because we say לעושה נפלאות גדולות לבדו over there, that's why it's called Hallel Hagadol. I thought it was because שם הוי״ה. That's not why it's called Hallel Hagadol. No, it says it's כ״ו כנגד כ״ו דורות until Torah was given and then that they're נזונים מחסדו של הקדוש ברוך הוא, כי לעולם חסדו. But the lashon says it's because that's called Hallel Hagadol, it's called Hallel Hamitzri. Fregt di

Gemara: לימא הלל מעיקרא? Why did they wait till at night? As soon as the rain came down and they started eating and they made it into Yom Tov, they could have said Hallel then. Why did they have to wait? It says they ate and they made it a Yom Tov. At night, בין הערבים, at evening, it's not... Not at night, in evening, because at night they didn't say Hallel. אמר אביי, ורבא, דאמרי תרווייהו, אביי and Rava both say: לפי שאין אומרים הלל הגדול אלא בנפש שבעה ובכרס מלאה. You only can say Hallel Hagadol if you're full, not on an empty stomach. A stomach, you don't... To praise Hashem you have to feel good, but if you're hungry, it's not. What? That's why we only say it on Shabbos? What do you mean, we only say it on Shabbos? We, on our list, we only, we only say this on Shabbos. Why in Shabbos? Because they start to daven and what? No, no, I'm... On Shabbos is also, why, you're not full, you didn't eat before davening. Why do you say it at all in Shabbos? We don't say it as Hallel. We don't say it as Hallel, it's not Hallel. You say it as Tehillim. Oh, yes it does. Okay. Fregt di Gemara: איני? Stop sharing. Maybe it's that one. Yeah. Fregt di Gemara: איני, it's not so, ורב פפא איקלע לבי כנישתא דאבי גובר? That Rav Pappa happened to come to the shul of Avi Gover, whatever, or Avi Gover, Rashi says, or a name of a person or a place. אגזור תענית, they made a ta'anit because there was not rain, ויורדו להם גשמים קודם חצות, and rain came down before חצות, ואמר להם, he said: אמרו הלל הגדול, say הלל הגדול, והדר איכלו ושתו, and then go and eat and drink. So we see you should say Hallel before you eat. So the Gemara says: שאני בני מחוזא, this happened to be in מחוזא, דשכיח בהו שכרות, דשכיח בהו שכרות, they, if they eat, they drink a lot, and they won't say Hallel. Best is to say Hallel earlier. So stay there, but yes, so look at his scan. Shkoyach, shkoyach. So

Rabbi Akiva's first first teacher was Rabbi... No, no, it doesn't say Rabbi Akiva. I think we were talking about... Whenever it says Rabbi Eliezer, it's Rabbi Eliezer ben Hyrcanus? Eliezer hagadol, yes, Eliezer hagadol. Right, Rabbi Eliezer ben Hyrcanus, that's the only one Rabbi Akiva called Rabbi. Oh yes, he called him Rabbi. Well of course, yeah, that's his first teacher, Rabbi. Then he went to Rabbi Tarfon, and then later he became greater than all of them.