Avraham get punished so that his children had to go to galut? So, one peshat was because וירק את חניכיו, he took the ones that he taught, his students who were learning, and he took them to war. Another peshat was because he asked the אייבערשטער, במה אדע כי אירשנה, he was like doubting the Eibershter's promise that he's going to have children. That's what we hold here. רבי יוחנן אמר, רבי יוחנן says, מפני שהפריש את בני אדם מלבוא תחת כנפי השכינה. Because he separated people from coming under the wings of the Shechinah. In other words, he did something which did not help people come connected to Hashem. Where do we see it? שנאמר, it says, תן לי הנפש והרכוש קח לך. It says that he What's his name? The king of Sedom, the king of Sedom said to Avraham, you could take all the possessions that you got, but the people give to me. Now, and Avraham listened to him. Avraham didn't have to listen to him. Avraham could say, \"No, I want Really, they all belonged to Avraham because they were all captured by Kedarlaomer, conquered, and he conquered them back. That's, in this case, he didn't, and he gave it to them. So, he gave it to them, had he not given it to them, they would have been closer to the כנפי השכינה. He would have made them closer, and he didn't. He must have had a good reason, but l'foal, there was some chesaron here. Then the Gemara goes back to the pasuk. It says, וירק את חניכיו. Huh? No, that's why he said he didn't want to take any money. He shouldn't say, אני העשרתי את אברם. It says וירק את חניכיו, he he armed his chanichim. What does וירק mean? Now, we taytsh it armed, but the word וירק, what's the real meaning? רב ושמואל, there's an argument between רב and שמואל. חד אמר, one says, שהוריקן בתורה, he emptied out his Torah onto them. That means he taught them a lot of Torah. וירק את חניכיו, he put in the Torah. חד אמר, one says שהוריקן בזהב, that he emptied gold on them. In other words, what made him What made them agree to go to war? He paid them a lot of money! For gold, for money, you can get anything. So, he paid them a lot of money, that's why they went. So, וירק את חניכיו. And the other peshat is that he gave them Torah. In other words, the first peshat means why did they win the war? Because he brought them Torah, he taught them a lot of Torah. And then there's another peshat that Rashi says, that by sending them to war, he emptied them from Torah. So, one peshat is he emptied Torah onto them, another peshat, he emptied them from the Torah. Then it says in pasuk, how many people did he get? שמונה עשר ושלש מאות. 18 and 300, means 318.

אמר רב אמי בר אבא, Rav Ami bar Abba said, ואליעזר כנגד כולם, that Eliezer was as was strong like all of them put together. איכא דאמרי, some say, זה הוא אליעזר, that this itself means Eliezer, because אליעזר בחושבנא הכי הוי, if you make a cheshbon, a gematria of Eliezer, 318! So, really, according to this peshat, he only took one person to help him. How did he win the war, one person, two people against thousands? So, the Eibershter made these special nisim, that when they threw straw, turned straw turned into spears. When he threw sand, it turned into arrows. That's the story with Nachum Ish Gamzu, that his sand became the same way. Huh? Could have both opinions here? Eliezer went, and 318? Where do we see that? We only see one 318. אמר רב אמי בר אבא, Rav Ami bar Abba said, בן ג׳ שנים הכיר אברהם את בוראו. Avraham was 3 years old when he recognized his Creator. שנאמר, it says like this, עקב אשר שמע אברהם בקולי. Simple peshat is, because עקב means because, Avraham listened to my voice. But the Gemara is going to darshen that the word עקב is 172. שני חייו של אברהם, means all all years of אברהם, חוץ משלש, because he lived עקב בחושבנא מאה ושבעים ותרתין, עקב is the cheshbon of 172. He lived 175, that means he served Hashem only 172 years. Why not more? Because till 3 years, he didn't serve Hashem, he only was 3 years when he recognized Hashem. By the way, there's different opinions. The Gemara says here 3 years, Rambam says 40 years, another place it says 52. They're all cheshbonot. So, obviously, they're all true. They're levels. He started when he was 3, and then he grew more and grew more, finally the Rambam's חשבון כאַפּט 40 because בן ארבעים לבינה. It's when you're 40, that's when you really get to true understanding. Huh? 52 is Ramban? Yeah.

אמר רב אמי בר אבא, רב אמי בר אבא said, since he's making a gematria, he made another gematria. Hasatan word השטן, בחשבונא, the gematria is תלת מאה ושיתין וארבעה הוה. 364. What does that mean? So, there are 365 days a year. The Satan only works 364. One day a year he doesn't have any control, and that is Yom Kippur. But the פלא is, our year is not 365 days. The goyishe calendar is 365 days. Ours is 354 or 355 depends what. So, for every 19-year period there's only one Yom Kippur. Now, it fits, but After 19 years we straighten out, cuz cuz this year we're much more than them. This year we're 384 or 85, I don't remember exactly. Because that's a ibbur year. 85. Because it's also, not only it's a leap year, it's also a מלא, cuz there's two two days, two months in a row 30 days, Cheshvan and Kislev. Usually it's one No, but the second Adar, that's something else. That's an extra month, plus we have extra days, so this year it's a bigger leap year. Normally it doesn't have Yeah, but then the cheshbon fits, one מלא, one חסר, or מלא חסר, but No, that's not what it means. He works, I know I know from experience, that he works 365 days a year. 364, 365 basically, whatever it is. Shabbos he doesn't take off? He doesn't take off. There's no Gehenom on Shabbos. No, he The Satan works, yeah, he doesn't he doesn't get a vacation, he doesn't retire, gornisht. Takes overtime, actually he works overtime. He's not getting paid enough, obviously. Yeah. Huh? So, he has to take No, we're not talking about מלאך המות, we're talking about the Satan. Huh? Does he get night Same guy? Yeah, but it's a different function.

ואמר רב אמי בר אבא, רב אמי בר אבא said another thing, that says כתיב אברם, וכתיב הוא אברהם. In Divrei Hayamim he calls him Abram לכתחילה, and here he calls him Abraham. בתחילה המליכו הקדוש ברוך הוא לאברם על מאתים וארבעים ושלשה אברים. Abram is the gematria 243, because Abram was a baal habayit, was the king over 400 243 limbs. Person has רמ״ח, 248. ולבסוף, על מאתים וארבעים ושמנה אברים. Later, when he became Abraham, and had had connection to the brit milah, he became a baal habayit over 248. What What which added? ואלו הן. So, obviously, from three to eight is five more: שתי עינים, the two eyes, שתי אזנים, the two ears, וראש הגויה, and the the milah. Now, what's the pshat before he was in he wasn't in control and now he was? What's the pshat? These are things, okay, the the the two eyes and the two ears are things a person normally cannot be in control. You could control what you think, you could but you can't control what you see. You could cuz something comes in front of you. You don't you didn't prepare, something comes, you shouldn't see, you're not in control. You could not, like it said in Tanya, a beinoni will not think or look at things which you're not allowed to consciously, but when something He's walking in the street, something comes to him, that's not in the control. Someone says something, he has no control. So, mimela, no control. What happened when he had the brit milah? What, huh? That's a high That's after Avraham, because of because of the brit milah, when Avraham had What did the Eibershter do? The Eibershter made, by when he made him Avraham, that now he's in control of that too. How could he be in control? What happens if you're walking in the street and something walks The answer is, he made him so that you don't see it. Yeah, so big tzadikim the same thing, that things like that you don't see. So, that's what the Rebbe told when he spoke about this once. He

told the story of Rabbi Nachum Chernobyler, two stories. One maamar says this way, that once the story, the way it goes is with milk. They once gave him a glass of חלב עכו״ם, and he he asked for milk, and they gave him. And after a while he turns around, 'How come you're not giving me the milk?' They said, 'Well, there's You don't see it?' So, he teitcht the Mishnah. The Mishnah said, 'חלב שחלבו עכו״ם ואין ישראל רואהו, if milk milked by a goy and he doesn't see it, then you can't drink it. So, he teitcht, 'חלב שחלבו עכו״ם, אין ישראל רואהו, a yid can't see it.' And the other story is, he once went into a room on Shabbos The Rebbe said. One second, it's two stories. There's one story the Rebbe said, and there's one story is printed in a in a maamar. In the maamar of the Rabbi Rashab is this story with the milk. At a farbrengen, when the Rebbe told said the inyan, he told a different story: that the Rabbi Nachum Chernobyler once went into a room on Shabbos, and there was light, and there was light, there were candles burning, and he went walked like, you know, in a dark room when you can't see, you touch the wall, and he was walking around like that. So they asked him, \"Well, why are you doing that?\" \"'Cause it's dark.\" It was light. They found out that the candle was lit on Shabbos. Who who is this? Rabbi' Nachum Chernobyler. So he couldn't see. To him it wasn't light. So that same thing the Eibershter, Rashi says, doesn't bring this example, Rashi says certain things are not ברשותו של אדם, שהרי על כרחך עין רואה, אוזן ישמע, hear it. But כשנימול, המליך הקדוש ברוך הוא אפילו עליהם שלא יסתכלו ושלא ישמעו, in other words they shouldn't see. If there's something you're not allowed to see, he doesn't see. If there's something you're not allowed to hear, he does just doesn't hear, physically doesn't hear it. And the fifth one, milah, pashut, that means Rashi says that till then he wasn't a baal habayit, I guess says that the inyan of milah the Rambam says is to weaken the taavah. So took away the taavah from such things, so he doesn't so he's baal habayit over that too. What's the story about the Tzemach Tzedek, or that he didn't hear, and that he turned it on later? The Rabbi Rashab. Rabbi Rashab. He once in the middle of the week realized that he can't hear on one ear. The Rabbi Rashab. Didn't think didn't go to a doctor, what, didn't know. Then he reminded himself: Shabbos by the maamar on one side people were making noise, so he decided he doesn't want to hear on that side, so he turned off his hearing. Didn't turn it on yet! So what happened? Didn't turn it on. So when he became conscious of it, oh, now he wants to hear, so he turned it on. So he's baal habayit over his his body. Yeah, why should... You're allowed to turn on and off on Shabbos? Yeah, there's no electricity there. It's all manual. There's a pasuk that says עוצם עיניו מראות... אוטם אזנו משמוע... Just suppose that close your eyes from seeing that, so חסידות טייטשט, not only you when you see something you close your eyes, your eyes are closed to things that you shouldn't see, you just don't see it, it's it's it's doesn't exist. B'emet it's there's more to it also. Even more, I forget, I'm trying to think of it, is not such a big mofet. Why? When a person's really involved, you really your thoughts are in someplace else, you don't really see what's in front of you. So memeila these tzadikim, they're they're pashut constantly batel to the אייבערשטער, so they're constantly שויתי ה׳ לנגדי תמיד, so automatically they don't see. They say this, who was this? Shmuel Lew, they say, he was once standing with somebody talking. Who is this? Shmuel Lew was talking, after מבצע תפילין places, talking about מבצע נש״ק, was talking to this lady in the street for a long time about נש״ק. And so an אונגארישער guy walked by, and afterwards he says to him, \"How could you sit and stand and talk to a lady for so long, and she's not dressed very not צניעותדיק?\" So he says, \"Really? I didn't realize it.\" Not a tzadik, I mean he was involved in discussing, and he said didn't even realize that... You have focus. Yeah, you have focus, so you takeh don't see, he didn't see it, I mean... So, this is not a big צדקות. זאגט די Gemara ווייטער,

אמר רב אמי בר אבא, רב אמי בר אבא said, מאי דכתיב? What's the pasuk? Ha-pasuk, an interesting pasuk in Kohelet: עיר קטנה, you have a small town, a small city, ואנשים בה מעט, there are not too many people there, ובא אליה מלך גדול, came a big king, וסבב אותה, and he surrounded it, ובנה עליה מצודים גדולים, and he built a lot of fortresses. What does that mean? Now, it's all a mashal. עיר קטנה זה הגוף, the city the small city is the body. ואנשים בה מעט, there are not too many people, אלו אברים, the parts of the person. ובא אליה מלך גדול וסבב אותה, came a big king and surrounded it, זה יצר הרע. ובנה עליה מצודים גדולים, built big fortresses, אלו עבירות. Aveiros, made aveiros. Then this the half the pasuk, then the pasuk continues: ומצא בה איש מסכן חכם, there was a poor man, a chacham, that was found there, זה יצר הטוב. זה יצר טוב. ומלט הוא את העיר בחכמתו, and he saved the city with his chochmah. What was his chochmah? זו תשובה ומעשים טובים. Good good deeds. ואדם לא זכר את האיש המסכן ההוא, and then the pasuk continues, and people don't didn't remember him. Befoal he saved your life, don't remember him? What does that mean? דבשעת יצר הרע, לית דמדכר ליה ליצר טוב. When you go follow the yetzer hara, you don't remember the yetzer tov. He saved helped you a lot, but if the yetzer hara comes back, you forget about the yetzer tov, you forget I... Yeah. And there's another פסוק, החכמה תעז לחכם. A chochmah chochmah gives strength to the חכם, זו תשובה ומעשים טובים. What's the chochmah that gives strength to the chacham? תשובה ומעשים טובים. And then says it gives the pasuk in in Kohelet says it gives more chochmah to the חכם מעשרה שליטים אשר היו בעיר, more than the ten rulers of the city. What does that mean? And the city is a person. And who are the ten rulers? ב׳ ידים, two hands, ב׳ רגלים, two feet, ב׳ עינים, two eyes, ב׳ אזנים, two ears, וראש הגויה and the מילה, ופה and the mouth. So, all these, you could have all these things, and lav davka you're going to do good. You have to have the the תשובה ומעשים טובים, that's the chochmah, and then you'll be care you'll be okay.

What about the nose? Huh? What about the nose? Who mentioned the nose? That's the part to the Alter Rebbe. Is there an eiver Once someone brought him a pushke box, a a snuff box, so he says to the א, there's one eiver in a person that doesn't have a ta'avah. וויל מען דאס אויך אנשטאפן מיט תאוה, you want to fill it up with ta'avah? The The nose doesn't have a ta'avah. It doesn't mean it doesn't enjoy, it makes a good smell, you enjoy it, but you don't have a ta'avah, who's got a ta'avah to smell a good smell, no desire for it. didn't get a pegam by the by the חטא עץ הדעת? It didn't get a pegam, it's considered. That's why ריח represents the most רוחניותדיקע thing. By korbanot it says ריח ניחוח להשם. And amongst the korbanot, what's that, the korbanot is the highest level, in the קרבנות גופא what's the highest, ketoret. Haketoret is only a smell. Because the inyan of, that's why it says motzaei Shabbos we smell besamim, because the neshama yeseira leaves you, so you you feel bad, so this makes so it says ריח is דבר שהנשמה נהנית. The neshama has hana'ah. So, it makes the neshama feel good. So, ריח has to do with the neshama. So, it's it's everything, that's why ריח doesn't have a ta'avah. It doesn't have a smell? You mean the ketoret, not שמן, שמן המשחה. They used herbs. It smelled like herbs. Good smelling, spices and, I don't know, smell they smelled. Things smell when you when you burned it, when you מקריב it, מקטיר it. and all kinds of stuff. I don't know if that's It's not a smell that gives out It makes like perfume, you smell it, but it didn't bring the smell. Ketoret brought the smell. It says People in in What does it say? The sheep the goats in Chevron sneezed from the ריח of the ketoret. That's how it went all the way to Chevron from the בית המקדש. So, that's a different type. Milah is like taking maaser. Milah is like taking maaser, titheing the body. It could be being your soul. When you tie something, then you make it fit to eat, it could be consumed. Yeah, some explain that, yeah. Accept this part. Okay.

אמר רבי יוחנן משום רבי ישמעאל Rabbi Yochanan in the name of Rabbi Yishmael, ביקש הקדוש ברוך הוא להוציא כהונה משם. The Eibershter wanted to take out כהונה from שם, not from, from שם. שנאמר, מלכי צדק מלך שלם והוא כהן לאל עליון. This was Shem, and it says he was a כהן. So, the Eibershter wanted that from his family should come the כהנים. Huh? He. But not his children, didn't continue. Why? כיוון שהקדים ברכת אברהם לברכת המקום, since he thanked, he blessed Avraham before he blessed the Eibershter, הוציאה מאברהם, the Eibershter took it from Avraham. What did he do? שנאמר it says, ויברכהו Also from Shem. Huh? Also from? I know, but they wanted not to go through Avraham, not דווקא from Avraham, but from him, any child, not דווקא from but it doesn't go through Avraham, but also from and would have been for Shem would have been So, I guess it would have been more generations, more people. נו, אז אדרבה. Yeah. So, now it's from Avraham. If it would be from Shem, it would be expand more. Now it extends to a certain part. I guess that's what he means. What did he say? I'm saying what Tosafot says. Tosafot says, אברהם נמי מזרעו של שם. Then Tosafot answered, מכל בניו של שם כו׳. ולבסוף ניטל משאר וניטל לאברהם לבדו. Esav was also from, his grandchild. No, but it would have been more, Nu. Had it been from Shem, it would have been more. And now it was limited to Avraham, and from Avraham also only a certain amount. Why would it be more? It would have been just like Avraham skipped until, until Aharon, so also Shem could have skipped all those out. I don't know if it skipped Avraham. I guess that time, they were כהנים from Avraham, also. All the בכורים were כהנים. All the בכורים were Kohanim back then? Yeah, the Bechorim were like Kohanim, yeah. Yeah, the sale was called small. עינמי, יש לומר בשביל שלא היה בכור בכל בנים, לא היה ראוי לדירה שכונן מן הדין לא דווקא על בכור. Right? They didn't do anything then. They didn't uh They didn't do anything. Yeah, they brought Korbanot. Only the Bechor. Yeah, they were like the Kohanim. And like this, it was Shem. Well, that's what Tosafot says. What did he say? He blessed It says, ויאמר ברוך אברם לאל עליון, blessed אברהם, וברוך אל עליון, then he blessed the Eibershter. אמר אמר ליה אברהם, וכי מקדימין ברכת עבד לברכת רבו? And אברהם said to him, \"Why did you give a Berachah to the Eved before the master?\" מיד ניתנה לאברהם, שנאמר, it says, לדוד מזמור נאם ה׳ לאדוני. כתיב בתריה, said נאם ה׳, and then it says, נשבע ה׳ ולא ינחם אתה כהן לעולם על דברתי מלכי צדק. Why is he a Kohen? Because of the Dibur of מלכי צדק. על דיבורו של מלכי צדק. היינו דכתיב, that's why it says, והוא כהן לאל עליון. He's the Kohen. הוא כהן ואין זרעו כהן. He's a Kohen, and his children are not Kohanim. So, wait, Shem was supposed to bless Hashem after or before he blessed Avraham? Yeah, first thing, you have to bless Hashem. Just say the Berachah, right? No, in this case, when he said to Avraham, when he came back, he thanked Hashem for winning the war. So, he said, thank Hashem thank Avraham, he blessed Avraham, and then he blessed the Eibershter. He should have blessed the Eibershter first. Yeah. So, you say by tithing the body by Milah, they say now, but there's a joke about Jews, there's always one 10% less. Where does it say this thing? They bring it someplace. Meshech Chochmah, that's what it says. Sefer Devarim, it's based on a Midrash, based on a Midrash. I don't know. Meshech, Meshech. Meshech Chochmah. כי תבא, Meshech Chochmah, כי תבא, דברים כ״ח, ד׳. Okay. Yeah. Meshech Chochmah. Meshech Chochmah is fine, but not not so so. Hard to get a go out of a kohen from Meshech Chochmah. It would make sense that by tithing the body, you're you're All right.

You're readying it for for serving Hashem, just like all of you would What other things you do to to ready? Build a sukkah, you're readying the sukkah, I mean why דווקא מילה? It makes sense that you're you're readying the body for service of Hashem, like you're readying anything else. Like ביכורים. Malchi Tzedek was not a Yid. Avraham was not a Yid either. So, what do you see how the Yid is? What's the difference? No, Avraham was also not a Yid, all people were not Yid then. Whatever that time was called a Yid, wasn't a real Yid. Noach was a Yid? No, all goyim are called בני נח. There's no obligation, it's a hergesh. There's no obligation to thank Hashem, to praise. No, that's an obligation. That's Adam Harishon brought a korban, and Noach brought korbanot, and everyone brought korbanot. All this year, everyone brought korbanot. I'm saying about the split, praising Avraham first, and then Hashem. No, you should praise Hashem first. That has nothing to do with being a Yid, because a goy has to praise. I'm stopping my Kaddish. When? In two weeks, Shavuos, the last day, yeah. Yeah, that's it. Place by minyan. But you still have to continue coming to shul. You still have to continue coming to shul.