ריתחא, was a time that looked like the אייבערשטער was angry at the people and therefore there was no rain. I guess the אייבערשטער is not angry at us here. Plenty of rain, plenty of rain. Yeah. אמרו ליה רבנן לרב יוסף, so the רבנן, the חכמים said to רב יוסף, ליבעי מר רחמי, דאווען, ask the אייבערשטער. אמר להו, he said to them, השתא, מ'האט דאך like this, אלישע דכי הוו רבנן מפטרי מקמיה הוו פיישי תרי אלפין ומאתן רבנן. Time of אלישע there was a hunger. Now אלישע was so great, he had so many תלמידים that when the תלמידים left after the שיעור and they all left and only a little bit stayed, he served, some people stayed to eat there and they didn't leave, only a little bit. How much were left? 2,200. Can imagine how many תלמידים he had? That's how great he was. Nevertheless, בעידן דריתחא, at a time when was a hunger and the אייבערשטער was upset, לא הוה בעי רחמי, he didn't דאווען. He felt that you shouldn't דאווען, the אייבערשטער is upset, so you can nothing you could do. אנא איבעי רחמי? I who not in such a high מדרגה, I should ask רחמים? Well, the מהרש\"א asks, what do you mean, don't we find the חכמים דאווענט? So, know all about that, at times all... So he says it depends. Anyway, rain if you have fields is wonderful, if you have concrete and asphalt pavement, you don't need rain. Well, say if you have fields, you're going to need rain. Well, if you have grass... have grass... throughout history, why did... In other words, yeah, that's what the מהרש\"א asks, they all ask that they... משה רבינו דאווענט... Yeah, they all here. You see here, he says the the the the the עין יעקב goes into a whole אריכות here. Depends for a ציבור, for a רבים, anyway, at this point, he said he's not going to דאווען. Why? Because I guess if the אייבערשטער is upset, we got to let the אייבערשטער do what he wants to do. Then the

גמרא, ומאי דפיישי הוו, how do you know that by אלישע so many תלמידים were left when he fed them, that's how many תלמידים were there, 2,200, 2200 תלמידים? The פסוק, it says like this, ויאמר משרתו, the משרת, in other words, it was a time of hunger, he didn't have much to give them, so the משרת, his name was גיחזי, said to אלישע, מה אתן זה לפני מאה איש? How could I give this? What's משרת? Servant. How could I give this in front of 100 people? Now what did he get? So it says there, we look, the גמרא said this before, a person came and brought to אלישע, that's לחם ביכורים עשרים לחם שעורים וכרמל בצקלונו, so it comes out that there were 22 breads, 20 breads of שעורים, then it says לחם ביכורים, that's 21, and then כרמל. So there were 22 breads. And he said, so the משרת said, \"What can I do with 22 breads לפני מאה איש, in front of 100 people?\" Okay, now what does it mean 100 people, huh? Now you have 2200 people. One second, no, that's what he's going to make a ראיה. Now מאי לפני מאה, what do you mean, how could I give this in front of 100 people? אילימא דכולהו לפני מאה איש, if it all all this 22 was going to give to 100 people, it's not so terrible. בשני בצורת טובא הוי, in a hunger year, it's pretty much. That means it comes out that each person gets how what was his his amount? If if you have 22 / 100, how much each one get, an eighth of a bread or something? Whatever, so Huh? A fifth of a fifth of a not so bad. אלא לאו, it means כל חד וחד קמי מאה איש. The 22 breads, each one will be you have to split by 100 people. So if so that's what he said, so comes out if you're going to split 22 breads to 100 people, means that you have 2200 people. How big is the bread? Huh? Not much. How big are the breads? That was a regular size. I'm sure it wasn't like... Then the

גמרא, when the גמרא mentioned already that how many תלמידים he had that when he got up and they left, there were so many left, so many left over, כי הוו מפטרי רבנן מבי רב, by רב there were so many תלמידים that when the חכמים left, הוו פיישי אלפא ומאתן רבנן, 1200. So he also had a big crowd. מבי רב הונא הוו פיישי תמני מאה רבנן, by רב הונא 800 תלמידים left. רב הונא הוה דריש בתליסר אמוראי, רב הונא would דרשן with 13 13 people had to like he gave the שיעור and 13 people had to repeat it to different people because there were so many תלמידים. כי הוו קיימי רבנן ממתיבתא דרב הונא, when they would get up from the שיעור of רב הונא, ונפצי גלימייהו, and they would, you know, shake out their clothes, their their coat, So there were so many תלמידים, הוה סליק אבקא וכסיא ליומא. So much dust would come out because there were so many people that it would cover, become dark, like cloudy. ואמרי במערבא, in ארץ ישראל they would see the clouds and they would say, קמו להו מבי רב הונא בבבל, that \"Oh, I see the תלמידים in by רב הונא are getting up in בבל.\" That's a great story. It's not an exaggeration, that's a רוחניותדיגע בגשמיות it sounds like an exaggeration. כי הוו מפטרי רבנן Why did all this dust come? They were sitting for so long? Yeah, yeah, they were sitting and they got dusty, so they have to shake themselves up, yeah. כי מפטרי רבנן מבי רבה ורב יוסף, when the רבנן would go from רבה and רב יוסף, הוו פיישי ארבע מאה רבנן, only 400 were left. וקרו לנפשייהו, they called themselves יתמי, we're orphans. Now we're we're second class, we're how many do we have already? Only 400 are left, while by him was it 2,200. כי מפטרי רבנן מבי אביי ואמרי לה מבי רב פפא, when they came from אביי or some from רב פפא, ואמרי לה some say מבי רב אשי, הוו פיישי מאתן רבנן, סך הכל only 200. וקרו לנפשייהו, they called themselves יתמי דיתמי, we're יתומים of יתומים, because we're so little. Okay. זאגט די גמרא weiter, אמר

שמואל, שמואל said, שינוי וסת תחלת חולי מעיים. When you change your schedule, you change your routine in eating, that's the beginning of sickness of your stomach. Especially latkes. Even if you change it for the good, even if you change it for the better, but the beginning of the when you change, it's a problem. Change it, yeah, the schedule of the habit of eating. כתב בספר בן סירא, it says in ספר בן סירא like this, huh? Oh, then you have no schedule. In ספר בן סירא, we all know what בן סירא is, בן סירא wrote פסוקים which almost almost entered into תנ\"ך. חכמים appealed, decided not to. He was the son of ירמיה. He was also the grandson of ירמיה. Except for How much of it do we have in the Gemara? A little bit, sometimes it's brought. I have a ספר which has the whole ספר בן סירא. So he writes like this, כל ימי עני רעים, all days of a poor man are bad. A poor man doesn't have much, he's always bad. פרעגט די גמרא, how could you say that, והאיכא שבתות וימים טובים? You have שבת and יום טוב, those are happy days. The גמרא says כדי שמואל, like שמואל says, דאמר שמואל שינוי וסת תחלת חולי מעיים. You get sick. שבת, yeah, a whole week you eat very little, שבת you eat a little bit better food, you change your your routine, that itself is bad. So שבת is a good day and you eat better food and that's bad, so all his days are bad. But all those people from the concentration camps, they they really died right on it. If they grabbed so much to eat, yeah, for sure. They couldn't eat, they couldn't eat. Couldn't, no, so some people knew that they had to eat slowly and get used to it a little bit, and some just grabbed, they brought them chocolate and this and that, they ate them up and they died from that. בן סירא אומר, בן סירא says even אף לילות. That's what he says. Even the nights are bad. Why? בשפל גגים גגו ובמרום הרים כרמו. That means like this, ממטר גגים לגגו, a poor a person that's poor can't afford an expensive place to live and and a field. Now it's much better to live down under the bottom of the mountain, the top is harder, you got to schlep up, so that's cheaper, so a poor man could only get the field or a vineyard or something, he get only on top. So number one, whenever it rains, he doesn't get the rain, it doesn't stay there, it rains and comes straight down. So he says that's what's ממטר גגים לגגו, the rain on his roof comes down to the other roofs. ומעפר כרמו לכרמים, לכרמים, and the כרם that he has, so the sand that he has for the כרם, get also falls down from there and it falls down lower. So he doesn't really so whatever he has, doesn't have much. It's על דרך like the גמרא says someplace else, בתר עניא, עני, אזלא עניותא. If a

person is poor, he gets poorer. A person that is rich gets richer. Sounds like the American song. No, but that's what the גמרא says. בתר עניא, if a person is And the גמרא says, where do we see it? והיינו דאמרי אינשי, people say, but where did the גמרא say? בכורים! בכורים it says, if you brought the בכורים you gave to the כהן, if you were rich and you were able to have a silver כלי to bring it or a gold כלי to bring it, the כהן had to give it back. If you were poor and you had to give and you brought made of reeds, it became part of the בכורים and had to stay with the כהן. So because you're poor, you had to give more. So if you're poor, you get poorer, if you're rich, you get richer. You had to get richer, you stay There's an American song like that. The rich get richer, the poor get poorer. Yes, does it? It's an American song. Oh, okay, good. So what do you think they took it from? From the גמרא! From the Depression of the 1930s. No, that's not where they took it. זאגט די גמרא weiter, תנו רבנן, the רבנן did learn, לעולם ידור אדם בארץ ישראל, a person should always live in ארץ ישראל, אפילו בעיר שרובה עכו\"ם, even in a city more גוים, ואל ידור בחוץ לארץ, don't live in חוץ לארץ, אפילו בעיר שרובה ישראל, in a city which is mostly יידן. שכל הדר בארץ ישראל דומה כמי שיש לו אלוקה, whoever lives in ארץ ישראל, it's like he has a God, וכל הדר בחוץ לארץ דומה כמי שאין לו אלוקה, if you live in if you live in חוץ לארץ, it's like you don't have a God. שנאמר, it says: לתת לכם את ארץ כנען להיות לכם לאלוקים. פסוק like that. השם said, \"I'll give you ארץ כנען, so I will be your God.\" That shows that in ארץ ישראל, that's where you're you're like a God, the אייבערשטער is God. פרעגט די גמרא: וכי כל שאינו דר בארץ ישראל אין לו אלוקה? What do you mean, if you don't live in ארץ ישראל you don't have a God? אלא לומר לך, what it means is this: כל הדר בחוץ לארץ כאילו עובד עבודה זרה. If you live in חוץ לארץ, it's like you worship עבודה זרה. וכן דוד הוא אומר, and דוד said: כי גירשוני היום מהסתפח בנחלת השם. When they had to move to חוץ לארץ, he said, \"You kicked me out from being in השם's נחלה, לאמר לך,\" people telling me, \"עבוד עבוד אלוקים אחרים,\" \"Go worship עבודה זרה.\" וכי מי אומר לו לדוד וכי אומר לו לדוד לך עבוד אלוקים אחרים? What What happened there? Where did someone tell דוד to worship עבודה זרה? אלא לומר לך, it tells you, כל הדר בחוץ לארץ, the fact that he had to go to חוץ לארץ, כאילו עובד עבודה זרה, like he worships עבודה זרה. חסידות explains why. What's the connection between חוץ לארץ and עבודה זרה? So חסידות explains, what's עבודה זרה? עבודה זרה, it's עבודה זרה בדקות. עבודה זרה really means to believe in another God, but that doesn't mean only that. If you believe in another power, if you believe in another power. When you say another power, doesn't mean only, oh, the sun is God or. If you believe in yourself also, if you believe I have power. So if you believe in anything that has power besides השם, that's a form of עבודה זרה. הא? No, it's עבודה זרה. If you believe the אייבערשטער is the boss, that's שיתוף. But for us, it's like עבודה זרה for a ייד. What about the government? What about the government? They don't have power? No, השם's power. No, no, I'm talking about in in ארץ ישראל, we have to rely on the government. One second, first let's finish what we say. So in ארץ ישראל, it says it's a ארץ אשר עיני השם אלוקיך בה מראשית השנה ועד אחרית שנה. Over there, you could feel the truth of השם. חוץ לארץ, you can't. And that's why חוץ לארץ, since you don't really feel the truth of השם, so you could feel, and most people think that what they do, that gives them what they have. So they believe in themselves as a power. That's עבודה זרה. That's what he says, if you live in חוץ לארץ, it's עבודה זרה. In ארץ ישראל, you'll realize the truth of השם if you want to. Person doesn't want, השם doesn't take away free take away free choice. That's why so many people in ארץ ישראל don't believe in השם and are not פרום and they don't care, because they don't want to. If you want to, you could believe here, too. No, no, you have to work hard. ודאי, all over you could and you should, but there it's easier. There השם is more בגילוי. It's easier. If you want to, you feel more godliness. Here, you've got to work very hard and you've got to till you get that feeling. I'm sure people before him, according to הרב קוק, by this time there should be millions of בעלי תשובה in ארץ ישראל from the אוירא. It should be גמרא says אוירא דארץ ישראל מחכים, but it's not so פשוט. You got to want. If you don't want, the אייבערשטער doesn't force a person of anything. So if a person is a כלי and he's looking for it, if you come to ארץ ישראל and you're looking for קדושה, you'll feel it right away. But by now they should have it's so many years, they should have taken over the majority. By this time? Yeah, not. Didn't you say that the more godliness, the more anti you get, too? That's why those that don't want are not only don't have גילוי אלוקות, they're against, against. And to keep a balance. Keep a balance. No, because, yeah, the אייבערשטער makes זה לעומת זה, so therefore it's more גילוי אלוקות, you have the opposite also. The רמב״ן says, כל המקודש ביותר, חרב ביותר. You sort of going looking for them, you mean? He's sort of No, not looking for them. No, the אייבערשטער made the כוחות הקליפה should have the same power as כוחות הקדושה. It should be an equal balance, so ממילא there's a בחירה חפשית, otherwise there's no בחירה. זה לעומת זה עשה אלוקים. Where do you think it's greater, the גילוי אלוקות you have there, or the עבודה you have to do here to bring come to a similar No, completely. After you get it, when you get גילוי אלוקות here, it's higher, because you worked for it. But you have you have to work hard at that, but over there you get it much faster. That's why you don't have as many בעלי תשובה, because the קליפה is very strong. Where? In Israel. That's probably the answer to the Who said we don't have so many בעלי תשובה? No, no, I mean He said his question is No, but if you had