All the נביאים were rich. מנלן? How do we know? From Moshe, from Shmuel, from Amos, and from Yonah. These are four נביאים, they were all rich. UMoshe? What do we know about Moshe? דכתיב, because Moshe said to the אידן when he gave a tochachah, לא חמור אחד מהם נשאתי. I didn't take one donkey from them. Now, what does it mean I didn't take one donkey? אי בלא אגרא, if he means to say I didn't take without paying, that means I didn't steal. A big deal, a big chidush he didn't steal. לאפוקי מאן דשקיל בלא אגרא. He says, no, I'm not I'm not one of those people who take without paying. That can't be, that's not what he means. אלא what he means is, אפילו באגרא. I didn't even I never took from you, I didn't need to take from you with paying. Why didn't I need? Because I'm rich myself, I have enough money, I don't have to come on. Not only that, a donkey is usually used for loads. I had my own donkeys, I had my own loads and I had my own donkeys to do my job for me. I'm rich, so I didn't need you. פרעגט די Gemara, what's the raayah? Because he said I didn't take a donkey? ודילמא משום דעני הוה? This is already mixed up again, is this? Maybe the reason why he didn't take is because he was poor, so he didn't need a donkey. You need donkeys to put your loads on, he didn't have what to put on! He was poor, adrabah, what makes you think he was rich? Yeah, it is. Because here it's got כ\"א again. Yeah, yeah, it is, it is. And this is again the same page, and on the back is also the same. Weren't all the אידן at that time very rich? Milah Yeah. All the אידן were very rich. Moshe didn't take. Moshe was rich from something else. The Gemara says clearly, all the אידן were busy with ביזת מצרים and Moshe was busy with עצמות יוסף, with taking Yosef out. This was before the לוחות because he got rich from the... Oh, so the Gemara answers a different raayah, that from the לוחות. We learned it yesterday. אלא מפסל לך, that not from here is the raayah, the raayah is when Hashem' told him פסל לך, chop out the לוחות, פסולתן שלך יהיה, that the פסולת, the waste, the the chips that will fall off, which was very a lot of diamonds, that'll be yours. Did he buy donkeys with that? No, he didn't buy donkeys. What did he do with the chips? What did he do with the chips? Put it in the safe. Put it in the safe, I don't know. Yeah, yeah, the Gemara זאגט עס פריהר. He can't buy donkeys with it? No, he could buy donkeys if he wanted to, but he didn't need the donkeys, but he had plenty of money. MiShmuel, where do we see it by Shmuel that Shmuel was rich?

דכתיב, it says הנני, it says before שמואל gave over the leadership, he gave over to שאול המלך, he said הנני ענו בי נגד ה', answer me ה' נגד משיחו in front of of of the anointed one, which is שאול, את שור מי לקחתי, did I take anybody's ox? וחמור מי לקחתי, did I take anyone's donkey? Okay, now what does it mean? אי בחנם, if he means I didn't take it without paying, same question. לאפוקי מאן דשקיל בלא אגרא, what is he telling us? You know, I'm not like those guys who take without paying. I mean, obviously, that's not what he meant. אלא he meant אפילו בשכר. He said I didn't take even with paying. Why didn't I take? So בפשטות, because I'm rich, I don't need you. פרעגט די Gemara the same שאלה, ודילמא משום דעני הוה? With the same reason, maybe he didn't take anybody's donkey or ox even with pay, why didn't he take? Because he didn't have what to put on it! There is no re'ayah from here that he was rich. אלא מהכא, a different re'ayah. It says, ותשובתו הרמתה, he returned to הרמה, כי שם ביתו, that was his house. ואמר Rava, Rava said, what does this mean? But it means is כל מקום שהלך ביתו עמו. Wherever he went, he had his whole household with him. He came with his own dishes, he came he was a rich man! He came he had a a wagon driver, I guess, he schlepped everything along, and so you had the he wasn't poor. A minyan, he also brought a minyan with him. I know, basically, okay. And his wife? Does it mean his wife? No, no. Horowitz. They bring their own minyan. Yeah, I know. They're very rich. They fly down to China, they have their own their own plane, okay. Yeah. So he had donkeys, but But he had to buy, so he did buy it. No, so he had from, what do you mean he bought it? He had he was a rich man and he had donkeys, he had everything. Oh, he bought it at one point, so everybody who has No Okay. That itself is no re'ayah you're rich. You buy, you spend some money. Here, he needed Which person schleps along all his household, everything with him? All the Satmar All the Satmar, they come here to shlep everything. Yeah? Why? Because they rent a place and they bring their dishes, I know some people bring it once, and then they store it in my house, and then every year when they come, they ask me to give it to them. That, I know some people do. That's true, they store all their dishes. But some are meikil, some say אונטערוועגנס. That does not mean they are rich, you know? From where he has money? Shmuel. Why, where does other people have money? Other people have Donation, he was a navi. So a navi can't be rich? From where? His father left him, I don't know. It says you have to have nevuah, you have to divest yourself of physicality, so If you're rich, it must be harder, a bigger test. It's harder to do. Okay, yeah, yeah. Like

Rabbi, Rabbi Yehuda Hanasi was very rich, the richest people in the world. And before he passed away, he picked up his head, two hands, like this, and he said, I swear that I didn't have hana'ah from עולם הזה, אפילו כ-אצבע קטנה. Wow. The richest man in the world. So אמר רבא. So, he got everything and he didn't use it? He didn't have hana'ah. It says, one of the things that, yeah, one of the things that he had, that he was the best friend with Antoninus, was the emperor, and they always had צנון וחזרת, they always had all kinds of foods which didn't even grow, so they had it from from importing, I don't know how that. And nevertheless, he said, I didn't have hana'ah. He ate and did everything, but hana'ah, he didn't have. He didn't have personal Wasn't, yeah, he didn't Whatever he did, l'shem Shamayim, right. אמר Rava, Rava said, גדול האמור בשמואל יותר ממה שנאמר במשה. What it says by Shmuel is even more than by Moshe. Why? Because אילו במשה כתיב, what does it say by Moshe? לא חמור אחד מהם נשאתי, דאפילו בשכר. All he's saying is, I didn't take it even if I paid for it. But, what it means is, I didn't schlep it away from them. It doesn't say he didn't rent. I didn't force it out of the guy. אילו גבי שמואל אפילו ברצון לא שכרי. Shmuel, it says, didn't even b'ratzon, didn't have to willingly rent. Why? Because he didn't need it. דכתיב, it says ברצון לא שכרי. No, who was he talking about? Shmuel was talking. Yeah. דכתיב, it says, ויאמרו, and the Yidden, when he said, I didn't take anybody's ox, didn't take anybody's donkey, so they all answered, לא עשקתנו ולא רצותנו ולא לקחת מיד איש מאומה. So they say everything: עשקתנו would be by force, רצותנו means b'ratzon, and bichlal he didn't take anything. So that shows that we see here the pasuk tells us even more than it says by Moshe. But the bottom line is, here we see two nevi'im which were rich. Amos. So

Amos Hanavi was higher than Moshe? Huh? It doesn't say higher, it says the pasuk tells us the the chidush of the pasuk is more than it says by Moshe. But from Moshe, we know it from a different pasuk, from פסולת של הלוחות. Amos, דכתיב, it says, ויען עמוס ויאמר אל אמציה, he said, לא נביא אנכי ולא בן נביא אנכי. He said, I'm not a navi, not a בן נביא, but he was a navi. He said, כי בוקר אנכי, בוקר אנכי. Boker is a person that has a lot of bakar. Cowboy. Cowboy, yeah, boker, he has a lot of בקר, a lot of cattle, ובולס שקמים. Now, what does that mean? מתרגם רב יוסף. Rav Yosef said the Targum. Usually when it says Targum Rav Yosef, the Targum has nothing to do with Rav Yosef. Rav Yosef didn't write the Targum on תנ\\"ך. The Targum on תנ\\"ך was written by Yonasan ben Uziel. But Rav Yosef was blind, so he couldn't read inside. Who was it, Rav Yosef? Rav Yosef. Now, the din is, דברים שבכתב אי אתה רשאי לומר בעל פה. Things that are written, you can't say by heart. So he couldn't say a פסוק, because he couldn't read inside, he had to say it by heart. So he always used to quote the Targum. So a lot of times, when we say the Targum, we say Targum Rav Yosef. He would say the פסוק in תרגום לשון, because he knew the Targum by heart, so he could say it, and that, you're allowed. But people aren't careful nowadays, but it says טאקע פסוקים, unless they are פסוקים that are famous. פסוקים that everyone knows, you're allowed to say. No, but some people know פסוקים, and then I told, I was chazering this over, I remember I was by a farbrengen, the Rebbe quoted a a Gemara with a פסוק, and afterwards he started saying what the Gemara says, and he didn't happen too often, stopped, tried to remind himself. So he started, stopped, because he's in public. To me, it looked, I can't tell you for sure, it looked like his mouth was moving, like sometimes when you want to remind yourself, so you go in the beginning of the עמוד, like starting saying the Gemara on that page, I don't know what, ah, and he said what the Gemara says, and then he stopped, and he said like this, דאס איז דער פסק וואס מ'באקומט פאר זאגן דברים שבכתב בעל פה. Because right before that, he said a פסוק and he said it as it says. So he said, this is the the the punishment you get for saying דברים שבכתב בעל פה. פסק? No, a Yiddish פסק means you get a a punishment is a פסק, מ'כאפט א פסק. Did you forget? Huh? That you forget? That he forgot the Gemara at that moment, yeah. And that many times when the Rebbe would say פסוקים, he would not say it the way it says. A lot of times, I wouldn't say always, but many times he would just switch around the words, not say exactly, because you're not allowed to say דברים שבכתב you're not allowed to say בעל פה. דברים שבעל פה you're not allowed to write, okay, but that already is finished. רבי got a heter, and he wrote down the Mishnayot, otherwise you weren't allowed. Okay, Lomir gein vayter, huh? Blind his whole his whole life or not? Or maybe just like that he learned it, because he might have a heter if he was blind, he never saw the תורה שבכתב, so therefore, well you can't say that either, unless he wouldn't know Torah. Maybe someone taught him? You could have someone teaching you and you know. And if you have a good head, you remember, and yeah, I don't know. So what does the pasuk say? בוקר אנכי, I'm this, a בוקר, ובולס שקמים, what does that mean? מתרגם רב יוסף, רב יוסף said, ארי מרי גיתי אנא, I'm a master of cattle, ושקמין אית לי בשפלתא, and בולס שקמים means I have certain trees which are called שקמה trees, I have them a lot in my שפלה, in my valley. So he said that he's rich, a lot of cattle, a lot of trees, and Amos said this, so he is rich. Yonah? On

Yonah we see more. כתיב it says, ויתן שכרה, when he ran away to תרשיש it says he paid to go onto the ship. וירד, he paid the שכר and he went down. לבוא עמהם תרשישה מלפני ה', to come to תרשיש, he's running away from ה'. ואמר רבי יוחנן, and רבי יוחנן said: שנתן שכרה של ספינה כולה. He didn't just pay for his seat, he paid for the whole ship, so he must have, and how much did he pay? ואמר רב רומנוס, רב נומנוס, שכרה של ספינה היה ארבעת אלפים דינרי זהב. Oh la la! 4,000 golden coins, golden דינרים. He blew off his own ship. Didn't buy the ship, but he paid for all the seats. He paid for everybody, because it says that he didn't want to let them on, and then, I'll pay you for my seat and I'll pay for another seat, and finally he paid for everything. What about Eliyahu Hanavi? Is he rich? Well, one of the things we said yesterday is a navi has to be three, four things: The Shechinah is only shorah if you're ashir, gibor, and and anav and chacham. So one of the things is ashir, you have to be rich. Mashak Kohen Gadol, it says has to be rich, and if the Kohen Gadol is a person that deserves the position, but he's not rich, they contribute. It says. So you have to make him rich, משלו, all the Kohanim have to give and make him rich. He has to be very rich, yeah.

One of the simple reasons is, not of Kohen Gadol, all these people is, זיי דארפן נישט צוקומען צו קיינעם. Like this, you know, you never know, you have to be נעצר this guy this guy gives you money, that guy gives you money. If you have your own money, then he get נישט צו פאלן from anybody. Don't need תשורה, yeah, you won't get shochad, you won't this, yeah. So Yonah didn't know that he would... this whole מעשה would go down with the boat, that he would pay and they would throw him off and it was all? Well, I guess he didn't know. He didn't have that נבואה. So every נביא you could ask such שאלות. Yaakov Avinu knew he was going to Mitzrayim and he didn't know what Yosef, I mean, we don't know how these things work. ואמר רבי יוחנן, רבי יוחנן also said: בתחילה היה משה לומד תורה ומשכחה. Moshe used to learn Torah in the beginning and used to forget. Hashem' taught him and he forgot. עד שניתנה לו במתנה, until Hashem' gave it to him as a present. שנאמר, it says: ויתן אל משה ככלותו לדבר אתו בהר סיני, he gave to Moshe when he finished speaking to him on Har Sinai he gave him שני לוחות העדות כתובים באצבע אלקים, written by the finger of Hashem', but it says the לשון: ויתן. Means Hashem' gave it to Moshe, he gave him מתנה תורה, so that's why he remembered, otherwise, why finger if Hakadosh Baruch Hu doesn't have... we don't do something, we don't do something, I don't know, why ask me? There's a ביאור of the רבי why it is takeh, it's not because Moshe had a bad head, he couldn't remember, why did he keep on forgetting? To be humble? No, that this is the derech is, one of the ways is, נשמה דאצילות, the vort, this, oh, arichut is there, the nekudah is: In order to receive the kedushah of Torah, which is bli gvul, a person who is a מוגבל cannot receive it, impossible! Bli gvul thing cannot come in a מוגבל. When is you, when are you considered a מוגבל? When you're a מציאות. עד שאתה מציאות, your feeling, your מציאות is felt, ממילא your מציאות is a מוגבלדיקע מציאות. The only way to take קדושת התורה is through bitul. That's why we say ונפשי כעפר לכל תהיה, פתח לבי בתורתך. It's not talking about understanding, you could understand, you could have a גוי understand a piece of Gemara if you teach him. But to feel the kedushah of Torah, that's the, that's why it says: פתח לבי בתורתך, it doesn't say פתח מוחי בתורתך, the moach learns. The moach you can learn without ונפשי כעפר לכל, it has to be the heart, the the רוחניותדיקע part of it. And that's why even here, Moshe Rabbeinu had to first have שכחה the way it was, until דער אויבערשטער gave him במתנה, because מלמטה למעלה, a person is impossible. It's impossible for a person to get the Torah. Has to be given מלמעלה. When you're בטל, it's given מלמעלה. So first it went through a process that it was given, and his מציאות couldn't take it, till the אייבערשטער gave it to him מלמעלה למטה as a מתנה. He was not a neshamah in a body? Ah? The neshamah innately has this chochmah that we say in Tanya today, we learned in Tanya today. Yeah, but it has to be it has to be בגילוי. To have it בגילוי. Right, we have the Torah in some fashion, but not in Before you're born, you learn the Torah as well. So you also have it. זאגט די גמרא ווייטער, אמר רבי שמעון בן לקיש, רב שמעון בן לקיש said, רמז לביקור חולים מן התורה מניין? Where is a רמז that you go to visit the sick in תורה? דכתיב, it says like this, interesting pshat, by קורח, says, משה רבינו said, אם כמות כל האדם ימותון אלה, if these people will die like all people die, ופקודת כל האדם יפקד עליהם, whatever is destined to be on people will be on them, then לא ה' שלחני, ה' didn't send me. But if something special is gonna happen and they'll be swallowed into the ground, then you know ה' sent me. So from that pasuk we have a re'aya for ביקור חולים. פרעגט די גמרא, מאי משמע? How does this pasuk teach you ביקור חולים? Says, אמר רבא, רבא said like this: What did he mean when he said כמות כל האדם ימותון? Will die like all people. These words, 'like all people'. Should if they die, it's a natural death. What's the taytsh 'like all people'? He meant like this: If he'll die like those people שהם חולים, who are sick, ומוטלים על מיטתם, and they lay in bed, ובני אדם מבקרים אותם, and people visit them. That's like אם כמות כל האדם, it has a new taytsh. If he'll die in such a way that most people, כל האדם, people come to him, and people, when is How do you die? You're sick, and people come to visit you, then מה הבריות אומרים? לא ה' שלחני לזה. If that's what happened, then people will know that ה' didn't send me. So here he hinted the fact that a regular person who dies, dies with sickness, and when you're sick, people come to visit you. So here we have a remez for for ביקור חולים. Then the Gemara goes to the other half of the pasuk. דרש רבא, רבא said, מאי דכתיב? What's the peshat it says, ואם בריאה יברא ה'? If ה' will create what? בריאת גיהנום. מוטב, תהא. If the Eibishter will create the Gehinom now, is good. ואם לאו, no, if if if the Gehinom is created already before, is fine. ואם לא, יברא ה'. If not, it should be created now. פרעגט די גמרא, איני? What do you mean if they create if if the Gehinom was created, if not? והתניא, it says in a ברייתא, שבעה דברים נבראו קודם שנברא העולם, seven things were created before the world, ואלו הן, this a different this is not the Mishnah, it's a baraita, a different Beraissa. Not the Mishnah in Pirkei Avos? No. ואלו הן, there's a עשרה דברים, here it's three seven. תורה, תשובה, גן עדן, גיהנום, וכסא הכבוד, ובית המקדש. So one of the things, not of that order, one of the things is Gehinnom, so we see Gehinnom was created right in the beginning, before the world. And the Gemara first brings the re'ayos from the pesukim. Who could destroy Gehinnom? That wouldn't be a bad idea. Is that a story about? What do we see? Torah, dikhtiv, it says, ה' קנני ראשית דרכו, says a pasuk in Mishlei that the Torah is saying Hashem' was קונה me in the beginning, קדם מפעליו מאז. Already Ah? שמו של משיח? But that's that's here. No, it's שמו של משיח, yeah. I mean, I didn't say it. Oh, Beis Hamikdash, שמו של משיח. Ah? No, we have to have a pasuk which shows it's before. So ה' קנני ראשית, קדם מפעליו מאז, from before, so we see that Torah is before. Teshuvah, דכתיב, בטרם הרים יולדו, before the mountains were created, תשב אנוש עד דכא, you should do תשובה, ותאמר שובו בני אדם, and said do teshuvah. Gan Eden, דכתיב, ויטע ה' אלקים גן בעדן מקדם, something that came before. גיהנום, דכתיב, כי ערוך מאתמול תפתה, and that goes on Gehinnom, that's מאתמול, from before, from nechten. כסא הכבוד, דכתיב, נכון כסאך מאז, here, כסא is there from amal. בית המקדש, דכתיב, כסא כבוד מרום מראשון מקום מקדשנו, that the Beis Hamikdash is like the כסא הכבוד that comes from before. And שמו של משיח, where do we see that's before? דכתיב, it says, יהי שמו לעולם לפני שמש ינון שמו. Before the sun came yet, already his name was there, and that's why he says שמו של משיח, why doesn't he say Mashiach? Mashiach is it was created before, because this pasuk mentioned לפני שמש ינון שמו. There's a similar Gemara in Pesachim, where the Gemara says that whoever keeps two רישין will be zocheh to two רישין. If you keep Sukkos, and you keep Pesach, which both are called רישין, you will be zocheh to two רישין. One ריש is, and one of the two is שמו של משיח, and quotes a pasuk. So the Maharsha says Why שמו של משיח? What's a פשט שמו של משיח? So he says, since מנחם שמיה, Maharsha says, and what it says there is because zocheh, because you kept Yom Tov, it's a נחמה, eppes you'll be zocheh to שמו של משיח. So he says there, Maharsha says. Al kol panim, getting back to the kushya, so the kushya was, how do you say that Moshe Rabbeinu said if the Gan Eden Gehinnom was

created, it's fine, if not, create now, we know that Gehinnom was created before the world! להכא קאמר, this is what he meant: אי איברי ליה פומא, מוטב. If there's a mouth, an opening to Gehinnom here, fine. ואי לא, יברא השם. If not, let Hashem create not the Gehinnom, but let like Hashem create an opening that they should be able to fall into Gehinnom. Frekt di Gemara: הכתיב אין כל חדש תחת השמש. Nothing new under the sun. What do you mean he should create something new? If there's no opening here, how will What do you mean, it says the Aibershter doesn't do anything new? הכא קאמר: אי הכא לא מיקרב פומא, להכא ליקרב. If there's no mouth close to here, let it get close, not to create something new! If there's an opening to Gehinnom some place, stretch, stretch to bring it here! Let the opening come here. So it's not something new, but it's still a nes that that came there and and they opened up. There's still another minute. דרש רבא, רבא דרש ואמרי לה, some say it was רב יצחק, מאי דכתיב, what does it say in the pasuk: שמש ירח עמד זבולה. The שמש, the sun and the moon stayed in זבול. Now, we know there are seven רקיעים, one of them is called זבול. So the sun, פרעגט די Gemara, the sun, the Gemara, it says in the seven רקיעים, each רקיע what's there. Now the שמש is not in זבול. The שמש is in that רקיע called רקיע. פרעגט די Gemara: שמש ירח בזבול מאי בעו? What's it doing in זבול? והא ברקיע קביעי! They're set in in רקיע. מלמד שעלו שמש וירח מרקיע לזבול. זבול is higher. The שמש and the ירח left the רקיע, ארויף צו זבול, left the רקיע and came to the זבול. ואמרו

לפניו, they said to the Eibershter: רבונו של עולם, אם אתה עושה דין לבן עמרם, if you take, do something for Moshe Rabbeinu, in other words, you punish Korach and you נעמט זיך אן for משה רבינו, אנו מאירין, we'll shine! ואם לאו, אין אנו מאירין. If you don't נעמט זיך אן for him, we're not going to shine. באותה שעה זרק בהם חצים וחניתות. So the Eibershter threw rocks and arrows at the at the sun. אמר, he said: בכל יום ויום משתחוים לכם, every day he said the גוים worship you, they bow down to you, ואתם מאירין, and you still don't care, you shine! בכבודי לא מחיתם, for my kavod you didn't care. בכבוד בשר ודם מחיתם? Because of the because of a person, you cared? But since then, בכל יום ויום יורה בהם חצים וחניתות, every day in order for them to shine, the Eibershter has to shoot again arrows, ומאירין, then they shine, שנאמר, and what it says: לאור חציך יהלכו לנגה ברק חניתך. What's interesting, why do they now do that too? Because there's still people who are against Moshe, against the Rebbe, so mimela the Eibershter has to force them. The sun doesn't And the sun, interesting, the Eibershter's כבוד didn't care, Moshe Rabbeinu's כבוד it cared. Maybe they connect the two, Moshe and the Eibershter. Yeah. Rashbam? לא, Rashba.