How do we know that השם feeds the sick person? שנאמר it says, השם יסעדנו על ערש דוי. Now, יסעדנו could have a few פשטים. Now, one פשט is לשון סעודה. The סעודה took up. The סעודה, there's one פשט is to hold him, to me to to to support him. But סעד also means לשון סעודה. סעודה So, השם feeds, gives a סעודה על ערש דוי on the bed of a person who's sick. ערש ערש Yeah, ערש, כל משכבו הפכת בחליו, and changed, turned over his whole place where he's sleeping. השם turned over in his sickness, which means He helped him, He made him healthy. But how did that start off? השם יסעדנו. So, it gives a סעודה. אמר רב- אמר רבין אמר רב, רב says somewhere else, מניין שהשכינה שרויה למעלה ממטתו של חולה? How do you know that the שכינה is there on top of the bed Yeah. of the sick person? שנאמר it says, השם יסעדנו על ערש דוי. השם helps him, and here we're talking helps him on the bed of the sick, so השם is there. And סעדנו, that's it means a סעד. סעד means like someone has like a pillow, holds up your head. השם holds up his head. That means השם is there at the head of the bed. תניא נמי הכי, it says in a ברייתא, הנכנס לבקר את החולה, if someone comes in to visit the sick, לא ישב לא על גבי מטה, don't sit on a bed, ולא על גבי כסא, kiss now on a chair, ולא על גבי ספסל, nor on a bench, אלא מתעטף ויושב על גבי קרקע. Now where are we? You cover yourself and sit on the ground. You've got to sit מפני שהשכינה שרויה למעלה ממטתו של חולה. If you're going to sit on the bed you'll be sitting higher. Sitting on a chair you'll be higher than the bed. So anything that you're doing higher you'll be above the שכינה. To a lower chair is alright. You got to, a lower chair or something like that. Like the ground. Now we don't sit on a lower chair. We sit on a regular chair. I mean most chairs when you go to the hospital are usually lower anyway than the hospital bed. Than the bed, yeah, but still you're sticking up. If you're sitting on a chair your head is up, so the bed is near, your head is near. If you sit on the floor it's a different story. Yeah, but what do we do in the world now? No, we sit on a regular chair. I have to leave, Rabbi. My grandson come to the airport. And you have to pick him up? Yeah. Came early? No, he's supposed to come 5:00, but it was 1 hour late. Late, everything is late now. I'll daven at home today. Yeah, go ahead, bye. So we'll learn בחברותא. Yeah, okay. שנאמר, it says, השם יסעדנו על ערש דוי. Yeah. It says השם This is סעד means He holds up the head, so ממילא השם is on top of the bed. I can, but I can't. It's very embarrassing, isn't it? It's embarrassing. Not for me. You can listen over there because It's embarrassing for you, I understand. Yeah. For everybody else. זאגט די גמרא ווייטער, אמר רבא אמר רב, רבא said in the name of רב, מאי דכתיב,

what is the פשט of the פסוק where it says, ואתה בן אדם? השם said to יחזקאל, you man, that's a expression יחזקאל kept on calling you בן אדם, עשה לך כלי גולה. Make yourself כלים with which you go to גלות. When a person goes on גלות, goes out to different places, these are כלים you take along. What did it mean? זה נר, דקירה, it's a candle, and a plate, ושטיח, and a like a tablecloth or something that you could put your food on. Okay. So, he דרש. So, whenever you go you have to take that along. And he דרש another thing. It says, ובחוסר כל, ash- You have a מאמר on this. שולחן, מטה, כיסא, ספסל, כל מיני. Says that השם said that you're going to go away and you're going to get the קללות that the curse is that you'll be בחוסר כל. You'll be missing everything. אמר רבא אמר רב, בלא נר ובלא שולחן. When it says you'll be missing everything, goes on a candle and on a table. Table is to eat and a candle is to learn, to see what you're eating and to be able to learn to. Yeah? Okay. רב חסדא אמר, רב חסדא says, בלא אשה. What's the פשט you're missing everything? You don't have a wife. רב ששת אמר, בלא שמש. You don't have the sun. רב נחמן אמר, בלא דעה. If you don't have דעת, oh if you don't have דעת, that's it. תנא, we learned, בלא מלח ובלא שומן, a different פשט. If you don't have salt, you don't have oil. And אמר אביי, אביי said, And you don't or or if you don't have salt, then you don't have Yeah no, if you don't have salt, you don't have oil, then you have nothing, you're missing everything, because anything food you'll eat will miss a taste 'cause it doesn't have salt and the and the oil adds to it.

אמר אביי, אביי said נקיטינן, we know, אין עני אלא בדעה, person, the real poor person if he doesn't have דעת, that fits to what רב נחמן said before that even he says you're going to be missing everything, so he says he doesn't have דעת, why? Because that's the real poverty if you don't have דעת. במערבא אמרי, in ארץ ישראל they said this is a ווארט, דדא ביה כולה ביה, if this is in him, if a person has this, he has everything. What's this? דעת. דלא דא ביה, if he doesn't have this, מה ביה? What does he have? If you don't have this, you can have a million things, it's not called that you have. Another thing. So what is, what would you call דעת in this case? Is it not סתם knowledge? It's it's internalisation of the of the things that you do learn or the... It's a connection. על דרך הגמרא, so why do we say אתה חונן, why do we say אתה חונן? By הבדלה, by אתה חונן לאדם דעת, because אם אין דעת, הבדלה מניין? How do we distinguish? So דעת is to understand the difference between good and bad, the difference between, you gotta have שכל to... To have בחירה clearly. Yeah, yeah, yeah, exactly. Then he continued and he said דדא קני מה חסר? If you're קונה, if you acquired this דעת, you're not missing anything. דדא לא קני, מאי קני? If you didn't קנה the דעת, then what did you have? You have nothing. זאגט די גמרא ווייטער, אמר רבי אלכסנדרי אמר רבי חייא בר אבא, רבי אלכסנדרי saying in the name of רבי חייא בר אבא. Can not קונה anything if he doesn't have דעת? No, that's קונה objects, here we're talking about קונה דעת. אמר רבי אלכסנדרי אמר רבי חייא בר אבא, רבי אלכסנדרי said in the name of רבי חייא בר אבא,

אין החולה עומד מחליו, a sick person doesn't get up from his sickness עד שמוחלין לו על כל עוונותיו, till they forgive him on all his עבירות. In other words, the only time he gets up if השם forgives him. שנאמר it says, הסולח לכל עוניכי, הרופא לכל תחלואיכי. He forgives you all your עבירות and he cures you from all your sickness, so we see one is dependent on the other. רב המנונא אמר, רב המנונא said חזיר לימי עלומיו, not only that, you're sick and you get cured, you become young again. שנאמר it says, רטפש בשרו מנוער ישוב לימי עלומיו. Now what does רטפש mean? רטב, it means, רט, it usually means dampness, mud. Oh, שלום עליכם. שלום עליכם. פש is from the word to add, pushing. So he says רטפש, if you're in the mud, you're all the way down, and פש, you get more, what will happen? ישוב לימי עלומיו, you will come back to the age of your being an עלם, which means young. What did it mean again? I'm sorry. רטפש is made up of two words. What? רטב, פש. רטב means mud. Mud. And פש means to to add, that through, it's like יתרון אור מן החושך. So if you're sick and then you get up, you get out of your mud. So then, what happens is, you gain. What do you gain? The פסוק says, ישוב לימי עלומיו, you will come back to your young age. So use mud to get well. Okay, fine. Then he טייטשט, כל משכבו הפכת בחליו, it says, השם turns around your your bed when you're sick, what does he mean?

אמר רבי יוסף, לומר שמשכח תלמודו, it means that you forget your learning. If a person is sick, you forget your learning. Wow. 'Cause he טייטשט here, לימי עלומיו, עלומיו means an עלם is a young man, עלם also comes from the word העלם. העלם, which means cover and concealment, your learning gets concealed. It would be like if you forget your learning, it's like you're sick? No, it says if you're sick, you can forget your learning. Now the גמרא tells stories, רבי יוסף חלש, that's the story of רבי יוסף, רבי יוסף got sick, איעקר ליה תלמודיה, he forgot all his learning. אהדריה אביי קמיה, אביי brought it back to him. As they were learning after he became healthy again, אביי would remind him. היינו, that's the פשט, דבכל דוכתא אמרינן, in many places in the גמרא it says, אמר רבי יוסף, לא שמיע לי, a certain דין רבי יוסף said, I didn't hear it, לא שמיע לי הא מילתא, I didn't hear it. אמר ליה אביי, so אביי said, את אמרת לן, you told this to us, ומהא מתניתא אמרת לן, and from this and this ברייתא or this and this משנה you learned it from. So אביי helped him get his learning back. And you asked the other day, was רבי יוסף blind from birth, or was he... I don't think he was... someone asked me, I don't think he was blind from birth, he became blind. All right. No, yeah, I don't think that. Did he get sick from being blind? I mean, or being I mean, got blind when he was sick? I don't know, I don't know. Could be, could be, yeah. Maybe it's possibly that it says someplace, I'm not familiar with it. זאגט די גמרא ווייטער:

רבי הוה גמיר תלת עשרי אפי הלכה. Rebbe learned each הלכה in 13 ways, 13 פשטים, 13 ביאורים. אגמריה לרבי חייא שבעה מנהון. So he taught רבי חייא only seven of those. לסוף חלש רבי. Later, Rebbe got sick, he forgot all 13. אהדריה רבי חייא קמיה הנהו שבעה אפי דאגמריה. So these seven that he had taught רבי חייא, רבי חייא taught it back to him. ושתא אזדו להו. The other six, because there were 13, and he only remembered seven, only heard seven, so the other six were lost. הוה ההוא קיצרא, there was this guy there. קיצרא is a guy who works as a launder man. דהוה שמיע ליה לרבי כד הוה גריס להון, he happened to hear when Rebbe was learning the 13 ways to himself. He happened to overhear it. אזל רבי חייא גמר יתהון קמי קיצרא, came רבי חייא, went to this guy, asked him to teach him the other six, because he didn't know the other six, ואתא אגמרינהו קמי רבי, and then he went back to Rebbe and taught him the other six also. כד הוה חזי ליה רבי לההוא קיצרא, so when Rebbe saw this guy, אמר ליה רבי, Rebbe said: אתה עשית אותי ואת חייא, you made me and רבי חייא. In other words, you are the one Why made? So רש״י says, because it says כל המלמד את בן חבירו תורה כאילו ילדו, if you learn teach someone תורה, it's like you gave birth to him, you made him. So that's what he's saying, you made It says you made me and רבי חייא, because you taught us תורה. איכא דאמרי, some say this is what he said, הכי אמר ליה, this is what he said to him: אתה עשית את חייא וחייא עשה אותי. He didn't say, you made me and רבי חייא. You made רבי חייא, and רבי חייא made me, because he didn't teach directly. The first seven, רבי חייא taught him. The other six, he taught to רבי חייא, and רבי חייא taught him. So he says, you made רבי חייא, and רבי חייא made me. Is that a קוצר, like like short? קיצרא has a different here, it's Maybe there's some connection, I don't know why. Yeah. זאגט די גמרא ווייטער: ואמר רבי אלכסנדרי אמר רבי חייא בר אבא, רבי אלכסנדרי said in the name of רבי חייא בר אבא: גדול נס שנעשה לחולה יותר מנס שנעשה לחנניה מישאל ועזריה. The נס that השם does to a sick person is greater than the נס that השם did to חנניה מישאל ועזריה. What was the נס there? נבוכדנצר threw them into the fire, and they were saved. This is a bigger נס, why? דאילו חנניה מישאל ועזריה, אש של הדיוט. They threw them into a fire. Who made the fire? A human being made a fire. הכל יכולין לכבותה, anybody wants could extinguish it. So אטאקע, no one extinguished it, the אויבערשטער did it, but it's something that even another person could do it. אבל זו של חולה, אש של שמים הוא. But when a חולה is sick and he has fever, that heat, that fire doesn't come from human being. מי יוכל לכבותה? Who could extinguish it? It's a bigger נס, something that people can't extinguish, and the אויבערשטער extinguished it. Interesting. ואמר רבי אלכסנדרי אמר רבי חייא בר אבא, another thing רבי אלכסנדרי said in the name of רבי חייא בר אבא, ואמרי לה, some say, אמר רבי יהושע בן לוי, רבי יהושע בן לוי said this. What's medicine? What's medicine when you don't get sick? What is what's medicine? נס. It's a נס. It's also a נס. A נס that the אויבערשטער does. It's it's it's a נס מלובש בטבע. We say with the right שכל, you can whether it's a doctor, your own Why is every medicine a נס? It's not a נס. It's natural. No, that's what he's saying, it's a נס מלובש בטבע. According to this, it's fighting the אויבערשטער's The אויבערשטער's channel. There were some people who didn't hold of going to doctors. They said, you're not allowed to, because if the אויבערשטער made you sick, let the אויבערשטער cure you. סכנה. No, it says תורה נתנה רשות לרופא לרפאות. The תורה gave permission. Okay, so it's a special Why did the תורה have to give permission? What do you need permission for? תורה gave you It says, תורה give permission to eat? תורה gave permission to a doctor, why? Because otherwise, if not for the permission, a doctor wouldn't be allowed to heal. A person not allowed to go to a doctor. Why? Because no, because it's like going against the אויבערשטער. The אויבערשטער made a person sick, so the אויבערשטער, if He wants He can, if not, you're mixing into the אויבערשטער's געשעפט. Nevertheless, that's what the אויבערשטער It's על דרך like someone would say, you have a You have בטחון, why should you go to work? מה נפשך, the אויבערשטער wants to give you, He'll give you without working. If He doesn't want to give you, you could work from today till tomorrow, you won't get it anyway, so what's the purpose? אלא מאי, the אויבערשטער said in תורה: וברכך ה׳ אלקיך בכל אשר תעשה. The אויבערשטער wants you to do, and if you do, I'm going to put in the ברכה. So the אייבערשטער wants a דרך הטבע, it's the same thing here. So באמת it's from the אייבערשטער, but the אייבערשטער puts in דרך הטבע. It's a נס, too. פרנסה is a נס. Well, it's also a נס. I'm saying it's all a נס that the אייבערשטער put in the טבע, but really it's a נס. Yeah, you make a כלי, you know. The אייבערשטער wants you to make a כלי, that's what it is. So, and the same thing, a doctor. I always tell the story רב יעקב קמינצקי told me. I always tell this when we start, yeah. He told me that once in ראדין, he was the רב of ראדין. In ראדין there was a man, a very, a פרומער guy that wouldn't go to doctors for this reason, he claimed he's connected to the אייבערשטער. Once he got very sick, and his family didn't know what to do, they wanted to take him to the doctor, he wouldn't go בשום אופן. So, they came running to the חפץ חיים. \"What do we do?\" The חפץ חיים said, \"זאג דעם משוגענעם, אז איך האב געזאגט ער זאל גיין צום דאקטער.\" \"Tell the משוגענעם that I said he should go to the doctor.\" And he tells me, רב יעקב קמינצקי tells me, imagine, the חפץ חיים, his main thing was being careful of what he says, words, שמירת הלשון, and he should use on a guy \"זאג דעם משוגענעם,\" because he wanted to tell him how strong he holds that this guy is not doing the right thing. Because you do have they have to do everything בדרך הטבע. As like חנניה, מישאל, ועזריה, they they were they were saved more because of their אמונה, no? Isn't it? Yeah, but it was a נס. They relied on השם in order that they should survive. They went in with At the end of the day, there was a נס. A fire not, being in fire, not to burn, is a נס. Same thing by חולה, you also you have to have אמונה. The אייבערשטער states so. Yeah, but he says, but that's also a נס, it was a bigger נס. Now possibly here it means if a person gets cured without taking medicine. I'm just thinking. If you take medicine, טאקע like you say, it's דרך הטבע, hidden, נס in it. Despite that, but if you It hides that there is a נס, medicine. Yeah, it hides it, but it's like like making money, like working is also a נס. It hides, it covers up. The אייבערשטער wants it to be like that. But if a guy gets sick, and then he gets cured by himself, maybe that, I don't know. Or maybe it means through the medicine. Okay. So, רב אלכסנדרי said in the name of רב חייא בר אבא in the name of רבי יהושע בן לוי, he said, כיון שהגיע קיצו של אדם, as soon as the time of the end of a person comes, הכל מושלין בו, everybody rules over him. In other words, the אייבערשטער, if the day for him to die comes, it could happen through anything. It could happen through a rocket, it could happen through a car, it could happen through this, it could happen through anything. שנאמר, and it says, והיה כל מוצאי יהרגני. Anybody who will find me could kill me. And the גמרא even tell and tells soon a story. רב אמר, רב says, מהכא, a different פסוק it says: למשפטיך עמדו היום כי הכל עבדיך. Everyone is your עבדים. So, it could happen through a mouse and it could happen through an animal, it could happen through a Everything is only an עבד of the אייבערשטער. And and that so if the day comes, it could be from a small thing. אמרו אמרו ליה לרבה בר שילא, they said to רבה בר שילא, interesting thing, שכיב ההוא גברא גבהא, this tall man, I guess a tall strong guy, died. How did he die? רכיב כודנייתא זוטרתי מטא לחירגא, a little scorpion got onto the back of a frog and crossed the river. Now a scorpion can't cross the river. So, got onto the back of a frog, crossed the river, איבעתא, and got crazy, the the frog got crazy, שדייה, שדייה במיא, no, not not the the person, the person who was this great guy jumped into the water, and came this scorpion and killed him. So the scorpion crossed the river in order to kill the guy. The scorpion didn't have שכל, but the אייבערשטער made it. So how did he die? Just, in other words, what he's trying to say, when the time comes, it could happen in any way. The אייבערשטער makes things and סיבה על סיבה, it makes it could be in such a funny way. קרי אנפשיה, then he said, למשפטיך עמדו היום וגומר כי הכל עבדיך, that here we see that everybody's your עבד, it could be anybody, could be scorpion, could be a frog should be the cause of the person's death, anything. No, I this story is the second story. This story is a different story. The story is the guy was riding, no, the guy was riding a a donkey or a mule, and the mule got crazy. I was wondering what's crazy. The mule got crazy and threw him into the water, and the guy drowned. The next story is שמואל חזא, שמואל saw ההוא עקרבא, there was this scorpion, דיתיבא על אקרוקתא, that sat on a frog, ועברה נהרא, cuz I was wondering, it didn't say the the river there, עברה נהרא, and it crossed the river, טרקיה גברא, bit a person, ומית, the guy died. So, here a scorpion just specially crossed the river to go to the guy, bite the guy, and he died. קרי עליה למשפטיך עמדו היום, so on him he called this פסוק, he referred to this פסוק, למשפטיך עמדו היום. למשפטיך, to Your judgment is they're standing, כי הכל עבדיך, every animal, everything in the world is there, ready, standing to Your judgment. And it's ready, like you say, \"I'm ready to do your job.\" כי הכל עבדיך, they're all called עבדים of השם. If the אייבערשטער wants, he could make this happen, make this happen, so that's why he said the day that comes, הכל מושלין Yeah, שלוחים, they're all, exactly, they are שלוחים of מלאך המות. But they could have a different face, a different ציור. Like you said, they could look like a car, they look like a train, look like a plane, look like a person, look like a, and, oh, if the if the אייבערשטער wants, there's there's there's different ציורים. זאגט די גמרא ווייטער. You shouldn't make it to פרק ששי, right? No, I doubt it. Not me. Okay, let's. אמר שמואל, שמואל said, אין מבקרין אלא למי שחולצי סחמי. You should only be מבקר חולה somebody who has fever, has heat. For לאפוקי מאי? What do you mean only, and what not? I mean, what do you mean not? לאפוקי הא דתניא, it goes against what תניא says, רבי יוסי בן פרטא, תניא אומר רבי יוסי בן פרטא אומר משום רבי אלעזר: אין מבקרין, you shouldn't visit, לא חולי מעיים, not somebody sick in the

stomach, ולא חולי העין, not someone who's sick with the eye, ולא מי שחושש בראש, not someone has headaches, problems with his head. פרעגט די גמרא אזוי: בשלמא חולי מעיים, מילא the guy is stomach problems, why shouldn't you visit him? משום כיסופא. Cause embarrassing, sometimes in middle, you know, if he has problem with the stomach, have to go out, have to this, and you know, it's it's embarrassing, so don't go. אלא חולי העין ומי שחושש בראש, מאי טעמא? The guy is sick with his eye, is sick with his head, what's the problem? What's the reason? So די גמרא answers, משום דרב יהודה, because of something רב יהודה said. דאמר רב יהודה, רב יהודה said, דיבורא, talking, קשה לעינא, is no good for the eyes, ומעלי לאישתא, and is good for fever. If a guy has fever, it's good for him to talk. I mean, I don't know what medical reason for this is, but it's no good for the eyes, and רש״י says and it's also no good for the head, because the eyes and the head have a connection. I mean, when there's a sickness, they're connected. For fever, you said it's good? Huh? For fever, it's good. It's good to talk. So that's why he said you should only visit a person who has fever. When you visit and you talk to him, it's going to help. But don't visit a guy who has a stomach, that's a different problem, but on eye and the head. A

כלל says when you visit you should stay not too long. מיין שווער used to have a ווארט. He said, יעדע הוקר טויג נישט. You know what a הוקר is? Hebrews? No, because you have one track. It's an expression. It's called a הוקר. א הוקר איז נישט גוט. ס'איז דא איין הוקר וואס איז גוט. One הוקר. It's a פסוק: הוקר רגלך מבית רעך. הוקר רגלך means keep your feet away from your friend. Don't visit too much. Don't bother him. No, don't come. Some people are נודניקס and they come. So that says, but the לשון of the פסוק is: הוקר רגלך מבית רעך. Says all הוקרs are no good, but this הוקר is good. And especially the גמרא brings it some place נוגע visiting the sick. Is that הוקר? That don't go to Come and stay a little bit, and don't stay too long. לשון רש״י I think is not to be מכביד, not to make it hard for the sick, for the for the patient. But it says clearly, don't don't bother him too much, you know. People think you come this, if you come and visit, it's a מצוה, but you've got to have שכל what to do. Does it say in the גמרא when you visit somebody that they they can't kick you out or something, or you you have to leave, you know? What? Says something about like when you visit someone if they ask you to leave, you don't have to or something? No, it says בכלל. I'm not talking It says:

כל מה שיאמר לך בעל הבית עשה, חוץ מצא. Oh, yeah. Whatever your If you go to a house, whatever he tells you to do, the בעל הבית, you have to do, except when he tells you to go out. That you don't have to listen. So there's a ווארט I think from the קאצקער. So the קאצקער says that you don't have to wait for him to tell you. I think the קאצקער said that. No, that's not פשוט פשט. פשוט פשט is you don't have to listen, can't kick you out of the house. But he said, whatever he tells you, do, except going out, don't wait for him to tell you. Yeah. In some place it says, כל מה שיאמר לך בעל הבית עשה, and wherever the תורה says: כל מה שיאמר לך עשה, עד למסירות נפש. You should go up to מסירות נפש. To to listen to the בעל הבית whatever he tells you to do. So in the הקדמה to the הגהות הגר״א in שולחן ערוך, they write that the children of the גר״א write the מעלות of their father, of the גר״א. So they tell a story of him over there, I don't know why it's such a big story, that he came to someone's house, anyway, שבת, and he gave him food, and he finished, and he gave him some more, and he said, \"Please eat more.\" So he ate more. And he said, \"Please eat.\" When he saw he finished, so he was, and he couldn't eat anymore, so he went out, I think, and he vomited, and came back, and able to eat more. So they asked him, \"Why'd you do that?\" Says, \"Because the גמרא says: כל מה שיאמר לך בעל הבית עשה, whatever he tells you, you have to do. And wherever the גמרא says: כל מה שבעל הבית אומר לך עשה, עד מסירות נפש.\" So he went with מסירות נפש to listen to the בעל הבית. אוי יאי יאי.