ההוא דאמר לה לדביתיה. It's an המשך to the story that we learned yesterday. This guy said to his wife, \"קונם, I make a נדר, שאי את נהנית לי, you should not be allowed to have any הנאה from me עד שתראי מום יפה שבך לרבי ישמעאל ברבי יוסי, till Rabbi Yishmael ben Rabbi Yose sees something good in you.\" So, I guess he had complaints to her, it doesn't say. She's full of all kinds of bad things. She said, \"No, I'm not.\" So, he said, \"If Rabbi Yishmael ben Rabbi Yose will find something good about you, then it's okay. If not, I make a neder you should not be able to have הנאה from me.\" \"So, you have to make the neder in front of in front of his wife, as well, or in front of somebody else?\" \"No, to be מתיר, you have to do it in front. That's what we learned yesterday. To nullify it, you have to do it in front. But to make the נדר, you can make it wherever you want.\" \"He's got to divorce her, why...?\" \"Uh?\" \"Got to divorce her.\" \"Otherwise, he's מתיר נדר.\" \"Oh.\" \"He could be מתיר נדר. But he says he made a neder and he's not ready to be מתיר נדר unless Rabbi Yishmael ben Rabbi Yose says that there's something nice about you.\" Oh, so they came there. אמר להם, so Rabbi Yishmael basically investigated.

\"שמא ראשה נאה? Maybe she has a nice head?\" אמרו ליה, they say, \"גלגל.\" \"Round.\" \"Yeah, גלגל is, it's round round, they're round like a like a like a ball, not nice.\" \"שמא שערה נאה? Maybe she has nice hair?\" \"No, דומה לאניצי פשתן, it looks like flax, pieces of flax, it's it's It looks like a mop.\" \"שמא עיניה נאות? Maybe she has nice eyes?\" \"No, they told him, תרוטות הן. They're round, they look like like like by a goat.\" \"שמא אזניה נאות? Maybe she has nice ears?\" Because he wanted to be מתיר נדר. \"Maybe she has nice ears?\" \"כפולות הן, they're doubled over.\" \"שמא חוטמה נאה? Maybe she has a nice nose? No, בלום הוא. It's like a pressed-in nose.\" \"Why did he make a neder in the first place?\" \"I said maybe he he said he wants he doesn't like her, he wants to get rid of her because she doesn't have anything nice. And she said if, and he said if Rabbi Yishmael ben Rabbi Yose will find something nice about you, anyway.\" \"Why did he marry her?\" \"Huh?\" \"Why did he marry her?\" \"Money.\" \"שמא שפתותיה נאות? Maybe her lips are nice?\" So, they said, \"No, עבות, they're thick lips.\" \"שמא צוארה נאה? Maybe she has a nice neck?\" \"שקוט הוא, it's like sunken in. Sunken in.\" \"שמא כריסה נאה? Maybe she has a nice stomach?\" \"צבה הוא, it's blown up.\" \"שמא רגליה נאות? Maybe she has nice feet?\" \"רחבות כשל אווזא, they're wide like a like a goose.\"

\"שמא שמה נאה? Maybe she has a nice name?\" Said, \"לכלוכית שמה.\" \"Her name is לכלוכית. לכלוכית, meaning dirty.\" \"Oh,\" he said. אמר לה, \"יפה קורין אותה לכלוכית. So, the name fits her, so it's a nice name for her! שהיא מלוכלכת במומין, she's full of מומין, she's full of blemishes, so the name is punkt gut!\" ושרא, and he was מתיר נדר! He found something nice! He found a nice night The name is nice. Beside from the name, nice usually doesn't mean nice. If it fits to you, it's nice for her, so it fits her. \"It's like the joke, it's, 'What do you mean? I'm not good for anything. I could be a bad example.'\" \"That's right, exactly. That's exactly it.\" \"So really, any of those things could have been nice.\" \"If they would have answered He said that, he said. He said if he finds something nice about you, so if he finds one thing nice...\" \"What if he likes flax? Flaxen hair?\" \"No, flax hair, for hair it's never nice.\" \"Well, it's his perspective. Whose perspective is it? Is it the the shvuah the Is it his, or is it hers?\" \"I don't follow, if they were used to saying things which are average, normal.\" That's the pshat is, Beit Hillel says, \"כלה נאה וחסודה.\" And he says, אפילו חיגרת, אפילו סומא. What happens if she's she's blind? So, maybe \"So, show something.\" \"Something nice, like you say, a good, a good to be a bad example, you'd be useful for something.\" \"Why couldn't he just say come out to Rabbi Yishmael said, 'They're all beautiful'?\" \"No, they're not! He can't lie. He's not going to lie.\" זאגט די גמרא ווייטער, ההוא בר בבל,

there was a guy from בבל דסליק לארעא דישראל, he went... \"The chitzoniyut, they're all beautiful inside.\" \"No, the maaseh is azoy, the chitzoniyut is a mirror of the inside of the penimiyut. She probably had no maalot whatsoever. Like they say this is also like, they say it's a true story, I don't know, there was once a guy that he died, and two brothers, and they wanted to give a hesped, and they anyway, they brought a Rav to give a hesped, and he couldn't find anything good to say about this guy. Finally, he said, 'He has a brother that's worse than him.' So, that's good.\" This guy from בבל דסליק לארעא דישראל, came up to ארץ ישראל, נסיב איתתא, he married a woman. Now obviously, this woman was pretty stupid. אמר לה, he said to her, \"בשילי לי תרי טלפי, you should cook for me two beans.\" He meant to say a little bit. He didn't want He wasn't so hungry. Make a little bit. So the expression I guess was in in Bavel, say two. בשלה ליה תרי טלפי. So she took two peas and cooked for him two beans. רתח עלה. He

got angry at her. למחר, the next day, אמר לה, he said, בשלי לי גריוא, גריוא. Like he said Cook for me like a a ton of of of of beans. בשלה גריוא. She cooked him a ton. She cooked him a lot. אמר לה, he said to her, this is ultimate, you've got to have It's possible to, even these crazy things, bad things, you can find something good. אמר לה, he said to her, אייתי לי תרי בוציני. Bring me two בוציני. Now בוציני in Bavel they used to use for watermelons. In ארץ ישראל, בוציני was candles. אייתי ליה תרי שרגי. So she brought him two candles. He got angry. אמר לה, he said, תבר יתהון על בבא. Break it on the door. He was like, get rid of it. I mean, that's what I... But he used the lashon, break it on the door. והוה יתיב בבא בן בוטא על בבא. So by the door, Bava ben Buta was sitting there. וקא דיין דינא, he was paskenening a din. תברת יתהון על רישיה. He said break it on בבא, so she broke it on the head of בבא בן בוטא. אמר לה, he says, so בבא בן בוטא said to her, מאי הדין דעבדת? What did you do? Why did you do this? אמרה ליה, she said, כך ציווני בעלי. My husband told me to do it. Oh, אמר לה, he said, את עושה רצון בעליך? Oh, you're doing what your husband wants? המקום יוציא ממך שני בנים כבבא בן בוטא. So the Eibershter should give you a berachah, you should have two children as good as Bava ben Buta. So he found something good. She was crazy, she was so stupid, but he found it. This sounds like Yasele Golem, that's all. Who gave the berachah? Bava ben Buta. Bava, oh, yeah. He used his name, but he said, basically he said, you should have two children as great as me. Why? Because you're so good, you did your husband's will. And it takeh says, איזו היא אשה כשירה, עושה רצון בעלה. But this chidush here is she didn't do her husband's will. She do what she thought he wanted, which he really didn't want. You know what I'm saying? So lichora you could say she didn't do the right thing, by mistake, it's not her fault, she didn't realize, but she didn't do her husband's will. But the ikar is not what she did, the ikar is what she had in mind. She, her intentions were to listen to her husband. It's already called a good wife, an אשה כשירה. Okay. I guess you need to, you need to to explain it better to her, if she You should know that she's not so I'm sure after this he realized that he has to explain it to her, that she should know what what he means. Can't rely on her understanding, her imagination. Two beans. I don't know. Zogt di

Gemara weiter, the next pair of אמר ליה רבא לרב נחמן, רבא said to רב נחמן, חזי מר האי מרבנן דאתא ממערבא, look at this talmid chacham who came from Bavel, from from ארץ ישראל, ואמר, and he said, אזדקקו ליה רבנן לבריה דרב הונא בר חייא ושרו ליה נדריה, that the Rabbanan got together and were מתיר נדר of the son of Rav Huna bar Chiya. ואמרו ליה, this is what they said to him, זיל בעי רחמי על נפשך דחטאת. You made a neder. If you made a neder, it's a sin. So you have to ask rachamim, you have to daven to the Eibershter to forgive you for your sin. But what he meant to say is, this is the פתח חרטה that he found. He said to him, had you known that it's not a good thing to make a neder, would you make a neder? He said, no. So it's not a פתח חרטה in the neder itself. See, usually a פתח חרטה is in the תוכן of what you said. I made a neder, that I'm not going to eat this and this, had I known that the doctor will prescribe it, I wouldn't. It's all within the neder. Here it's a general thing: had you known that to make a neder is a a chet, would you have done it? He said, no, and that itself was enough to be מתיר נדר. Where do we see it's a chet? Detanya Didn't I know that that to bring a chatas they need if they wanted to bring a chatas, otherwise they wouldn't be able to bring one, so that's why they make a neder? Yeah. That's if they wanted to bring, but this guy Otherwise they'd never be able to bring. A guy like that that want to bring a chatas, this wouldn't be a פתח חרטה. Right. But he obviously didn't. דתניא

Rav Dimi, Rav Dimi, achoha de-Rav Safra, the brother of Rav Safra, said, כל הנודר, anybody who makes a נדר, אף על פי שמקיימו, even if he keeps it, נקרא חוטא, is called a sinner. Shouldn't make any nedarim. אמר רב זביד, Rav Zevid said, mai kara? Where do we see it in the pasuk? The pasuk says, וכי תחדל לנדור לא יהיה בך חטא. It says like this: If you make a neder, you have to keep it, but you don't have to make the nedarim. If you won't make a neder, you won't have a sin. But the גמרא דרש'נט, הא לא חדלת, איכא חטא. It says, if you hold yourself from making a neder, you won't sin. It's משמע, if you do make a neder, that itself is a sin. And what's takeh the reason for a sin to make a neder? Usually a neder is to hold yourself back from something, like old-time, איסור הנאה, you're not going to have hana'ah from something, from this. And it says, לא דייך מה שאסרה תורה, is that not what the Torah gave you, אתה אוסר עצמך דברים אחרים, you're more It says in the Gemara In ירושלמי it says even more that you have to. So the פשט is that you shouldn't make a neder. Now what's the פשט? Why is it so important? Who cares if you make more? Besides that, it says in פרקי אבות, נדרים סייג לפרישות. Farkert, it's a good thing to make a neder. So Chassidus explains it depends which kind of person. Be'emet, if you're in a higher madregah, you shouldn't make a neder. Farkert, you should get involved in all these גשמיותדיקע things, because you're in a level where you could be mevarer it, you could be ma'aleh it to kedushah. If you eat food, and you eat l'shem Shamayim, and you make a berachah, and you eat with the proper kavanah, you elevate it. But if you don't, you make a neder not to have hana'ah, it's missing out. But that's only a person in the madregah that he elevates. But if a person is a lower madregah, it's not only he might not elevate the food, by eating it and not eating it l'shem Shamayim, the food will lower him! So there we say, better don't make a neder. So when it says נדרים סייג לפרישות, it's a seyag for perishut, it's a good idea to make nedarim, that's a lower madregah. But the tachlit of madregah, a higher madregah is when you're able to have hana'ah. But you can't, you know you can't ma'aleh it. So then you should make a neder. But you should make a neder, yeah, but it's still a chet? No, it's not! That time it's not a chet. Still missing, missing the ability maybe... Yeah, but that you're missing anyway. And if you'd eat it, you wouldn't be you also would be missing. Not only you'd be missing, it'd be worse! Is there also the inyan that by taking a neder, any stringency, you bring the... By a shevuah it says. Given to you to use... By shevuah it says it's לשון שביעה, they mashbia you, they give you. And it takeh depends on how you do it. For still, it says נשבעין לקיים את המצוות. How, you shouldn't make a אין שבועה חלה על שבועה. Make a shevuah, the second shevuah on the same thing doesn't count. Now we are all מושבע ועומד מהר סיני. We all swore by Har Sinai to keep the Torah. Nevertheless, the Mishnah says נשבעין לקיים את המצוות. Why? Cuz you feel it gives you chizuk, it gives you more kochos, and that makes it better. That you'll do it. Yeah, yeah, that you'll do more, so there is such a thing. Always forces to use, uh, huh? But if you don't, That's what we learned yesterday, the the sichah, that if you don't use it, it's worse. Yes, we learned it yesterday, and that if you don't, makes it worse. So b'etzem, the ultimate level would be not to make nedarim, and to be matir the neder if you do. But most cases, most people are not like that. I always tell the story with the, there was once an asifah, some people, the Frierdiker Rebbe was there, and they served tea, and there was one guy sitting there and he drank his cup of tea and he only drank half. So his neighbor turns around, he says, \"Why did you drink only half? This half is מקנא, is jealous of the other half that you drank.\" So the Frierdiker Rebbe overheard him, he says, \"I wonder which half is מקנא which half.\" If you ate l'shem Shamayim and this, so you were ma'aleh it, so this half that you didn't is מקנא. But if you didn't do it l'shem Shamayim, so you were מוריד it, so this half is happy, you know, that you didn't touch me! Don't don't don't get me involved! Does a shevuah and a neder cross over at any...? Yeah, yeah. In כללות it's the same thing, but it's this is a איסור חפצא, איסור גברא. זאגט די

Gemara ווייטער, אמר שמואל, Shmuel said, ערבוביתא דרישא מסיא לידי עוירא. If your hair, your head hair is mixed up, means dirty, that's really what it really is, it's called עירבוב means mixed, not clean. If your hair is not clean, it will cause you, could bring a person to become blind. I guess the hair at the head has to do with eyes. ערבוביתא דמאני, if your clothes are not clean, מסיא לידי שימושא, will bring you to שימום, שימום is שגעון, משוגע, I mean you you go crazy. ערבוביתא דגופא, if your body is not clean, מסיא לידי שחין וכיבי, brings you to boils, to to these blisters. שלחו מתם, they had sent a message from there, from Eretz Yisrael: הזהרו בערבוביתא. A few things they told, be careful: be careful in cleanliness, don't get things don't have dirty, not your head, not your ha- not your clothes, not your your your body. הזהרו בחבורה, another thing they said, be careful learning b'chaburah, learning always with a group. Why? If you learn with a group, this guy asks a question, this guy answers, each one like sharpens, it says, \"How do you sharpen a knife? Two knives. If you mish them together, you clap together, it sharpens.\" So you should learn b'chaburah. You get a chaburah if you don't go with a chaburah. You might get a chaburah, yeah. הזהרו בבני עניים, and be careful with the children of the poor, שמהם תצא תורה, Torah will come from the poor. You think the rich people? From the from the poor, שנאמר, it says, יזל מים מדליו, מים will come מדליו. דליו really means a bucket, but he טייטשט דליו is לשון דל. Dal means poor. שמהם תצא תורה, from them the Torah will come out. ומפני מה אין מצויין תלמידי חכמים לצאת מבניהם תלמידי חכמים, he says, and now, how come we don't see that talmid chacham- that the children of talmidei chachamim are talmidei chachamim? In other words, it looks like there were more talmidei chachamim, children of not talmidei chachamim than of talmidei chachamim. Why not? אמר רב יוסף, שלא יאמרו, the Oybershter made it שלא יאמרו ירושה היא להם. If you'd see so many talmid chacham have children talmid chacham, they'll think it's an inheritance. What'll they do? They won't bother to learn, they'll say, \"Hey, I'm inheriting Torah!\" They don't realize that to get Torah is you can't inherit, you got to, you know, you got to learn really, it doesn't work by itself, can't inherit it. Now the

truth is, inheritance does help. Sometimes you have a zechut avot that helps you, makes it easier for you to learn. Or it mechayev you, you can't run, but still, but you got to learn. And it doesn't... Zeidy teaches? Huh? Zeidy, I mean the father and son, how they learn. You have to learn, it's not a yerushah, that's yerushah and he says. Right, so... No, but he says why is it, we taught they shouldn't think that they get it automatic, it's it's a yerushah. There are things that you do get a yerushah of, even in learning. Well, also such a big inyan is, cuz Torah it says three things. Torah is called a sale, mekach. לקח טוב נתתי לכם, לקח it's a, by sale. Torah is called a matanah, and Torah is called a yerushah. תורה צוה לנו משה מורשה. On the other hand it says in פרקי אבות, שאינה ירושה לך. It's not a yerushah. There are different aspects in Torah, but there are certain things that you do get the yerushah. It says that

you, it's a... There's the story, once the Rebbe, the Tzemach Tzedek had ace, one of his sons, they were all great tzadikim, great people. One of them, the Maharin was a גאון עולם, עד כדי כך that when the Tzemach Tzedek had to write a teshuvah he would ask him to write it and he would look it over. But he was, the Rebbe Maharash, he was from the oldest sons, the Rebbe Maharash was the youngest. Took over became Rebbe later, he one of the youngest. So once they had an argument in learning, the Rebbe Maharash to with the Maharin, and the Rebbe Maharash showed such great lamdanut. So the Maharayn says to him, to his brother, \"Vi kumt dos tzu dir? Du bist doch azoy yungerman!\" You're still so young, how do you know so much? Basically I'm much older. So he says, so the Rebbe Maharash answers him, \"דו ביסט עלטער מיט דיינע יארן, איך בין עלטער מיט דעם טאטנ'ס יארן.\" That means you were born when the tate was younger. I was born when the tate was older already. So I got from the tate, I got things which he he was a bigger talmid chacham when I was born, so I got from him. So lichora it sounds like a vertl, but the Rebbe on this story writes leha'ir from Bava Batra דף י״א עמוד, י״ב עמוד ב׳ on top. There it's interesting, and Tosafot שם. There the Gemara tells there are two brothers, one was called מר ינוקא, one was called מר קשישא. ינוקא means younger, מר קשישא קשישא is older. So Tosafot says, מר ינוקא, why is מר ינוקא mentioned before מר קשישא? So he says מר ינוקא was older than מר קשישא. Why is he called ינוקא? Cuz he was born when his father was young. And מר קשישא was born when his father was old, that's why they call him. So the Rebbe says from here we see that we do attribute him to how old his father was, so the same thing here. So there is something yerusha that helps, but on lernen, you could have 25 yerushas, say a zechut avot or a יחוס אבות is like a zero. If you have a one before it, the zero adds a lot, but if you have nothing before it, a hundred zeros is zero. Okay, זאגט די גמרא ווייטער. So the Gemara said, why, Gemara asked, why is it talmid chacham talmidei chachamim not children talmidei chachamim, said because they shouldn't think it's yerusha. רב ששת בריה דרב אידי אומר, כדי שלא יתגדרו על הצבור. They shouldn't be ba'alei ga'avah over the community, shouldn't hold themselves big, \"Oh, I'm a talmid chacham because my father a talmid chacham.\" מר זוטרא אומר, מפני שהן מתגברים על הצבור. They will control the tzibur. Before is they just they'll become ba'alei ga'avah, but this is a control. רב אשי אמר, רב אשי says, משום דקרו לאינשי חמרי. Or they do it, or if they would become talmidei chachamim also, they would be so arrogant, they would insult people. They would tell people, call a person, call a חמור, you're a donkey. I mean, it's not nice like that. So this is what we have to be afraid of. So one peshat would be that we're afraid that would happen. The way it comes out from the Ran here is that that's what they did. In those days, a person whose father was a talmid chacham felt himself so big and he would insult

people, so that's the reason why not. Az rabones iz sroroh, iz sroroh, er hot genumen dem... Yeah, dos iz a yerusha nisht nisht fun lernen. It's a yerusha from position. Yeah, כל שררה, as Rambam says, לא למלכות בלבד אלא כל שררה בישראל is a yerusha if the son is raui. If the son is raui. But it's not in learning, it doesn't say you become a talmid chacham. It's like this guy hit was gave his daughter a patch, he said, \"You have to be a בת תלמיד חכם! You have to be a בת תלמיד חכם!\" So, it doesn't work that way. רבינא אמר, רבינא says, שאין מברכין בתורה תחלה. That they takeh learn, they're talmidei chachamim, but they don't make a ברכת התורה before, they don't make a bracha before. דאמר רב יהודה אמר רב, רב יהודה said in the name of רב, מאי דכתיב, it says in a פסוק, מי האיש החכם ויבן את זאת, who's the chacham who will understand this? What, what's the question? דבר זה נשאל לחכמים ולנביאים ולמלאכי השרת ולא פירשוהו. This question was asked by the חכמים... by the נביאים, by the מלאכים, no one could answer. What was the question? Why was there חורבן בית המקדש? Why was there a galut? עד שפירשו הקדוש ברוך הוא בעצמו, the Eibishter himself answered, שנאמר, it says, ויאמר ה׳, ה׳ said, על עזבם את תורתי, because you left my Torah. And then it says לשמוע בקולי, you didn't hear, listen to my voice, and they didn't go in the Torah. So the question is, היינו לשמוע בקולי היינו לילך בה? It says you left my Torah, and you didn't listen to my voice, and you didn't go in it. They're all the same thing. What does it repeat the words? אמר רב יהודה אמר רב, שלא בירכו בתורה תחילה. When it says עזבם את תורתי, it doesn't mean they didn't learn Torah. They learned Torah, but they didn't make Birkat HaTorah, they didn't make the bracha. Now, lechora, the kashya

here is obvious. Is that such a terrible aveira? They missed a bracha! Besides that, why takeh didn't they? Well what So here you have this This is a very, very famous Ran. The Bach brings it in Shulchan Aruch, in Tur, and it's a famous Ran bringing from the Rabbeinu Yonah what this means. And if you learn the Bach who brings this, you'll think it's mamash a חסידישע ספר, ממש חסידישע ענינים. But it's pashut the Bach. Let's, I think we should learn the inside. It's pashut interesting inside. No, no, no, no, they didn't make a bracha. Look! Look here at fourth line on top in the Ran, on the left side here. ומצאתי במגילת סתרים של הרב רב יונה ז״ל, the Rabbeinu Yonah writes this, דקרא הכי דייק, this is the דיוק, דעל שלא בירכו בתורה תחילה אבדה הארץ. The land was lost, we lost Eretz Yisrael because they didn't make ברכת התורה. דאם איתא דעל עזבם את תורתי כפשוטו, if it would be פשוט פשט, משמע שעזבו את התורה ולא היו עוסקים, but they didn't learn Torah. So if that was they didn't learn תורה, כשנשאלו חכמים ונביאים למה לא פירשוהו? So why didn't the חכמים answer, if if פשט is they didn't learn Torah? והלא דבר גלוי היה, it's something you could see, you learn or you don't, וקל לפרש, easy to explain. אלא ודאי עוסקים היו בתורה תמיד. They learned! לפיכך היו חכמים ונביאים תמהים על מה אבדה הארץ. That's why they wondered, if they saw them learning why did they get עד שפירשו הקדוש ברוך הוא בעצמו, the Eibershter could answer, שהוא יודע מעמקי הלב. He knows what goes on in the heart. שלא היו מברכים בתורה תחילה, didn't make a ברכה, כלומר שלא היתה התורה חשובה בעיניהם כל כך כדי שיהא ראוי לברך עליה. The תורה, they learned a lot, but it wasn't so important to make a ברכה. That means, it's not the words actually the ברכה, שלא היו עוסקים בה לשמה. They didn't learn לשמה. מתוך כך מזלזלין בברכתה, they didn't care to make a berachah. והיינו, that's פשט, לא הלכו בה, they didn't go, כלומר בכוונתה, ולשמה, they didn't learn lishmah. אלו דברי הרב החסיד ז״ל, that's Rabbeinu Yonah. לכן הם נאים וראויין למי שאמרם. And the

Bach elaborates very much on this. And it's very and and and the peshat is when you learn Torah, you have to have in mind, realize that this is the אייבערשטער's Torah. You have to learn not because it's such a smart chachmah, which it is! It says in פסוק, כי היא חכמתכם ובינתכם לעיני העמים, it's the biggest chachmah, but you have to learn Torah because the אייבערשטער's Torah. That's what the berachah is. The berachah is, ברוך אתה ה׳ אלוקינו מלך העולם אשר קדשנו במצותיו וצונו. So we're saying a berachah, why are we learning Torah? Because you told us to! And that they forgot. They didn't keep that in mind, they didn't keep in mind the lishmah, and that's why there was a חורבן בית המקדש. פשוטו they didn't make a berachah? So, saying, could be they didn't, they didn't care, but afilu not, it's the tochen of the berachah, it's not the berachah itself. So, it could be they did make a berachah, it doesn't say... Peshat is, mashma they takeh didn't. They didn't care, they learned Torah. 'Cause you can learn Torah and not have יראת שמים. He told me takeh, two weeks ago, Shlomo Damberg's father was here, from Montreal. So he tells me, I reminded myself this with Rabbi Hirschprung.

There was a rabbi in Montreal who's who's a Reform rabbi. He came he was a talmid of Slobodka, he was a big talmid chacham, but he became a Reform came later came came a Reform rabbi. So he once calls up Rabbi Hirschprung and he says to Rabbi Hirschprung, \"I'm looking, trying to remind myself a Tosafot, and I can't remind myself. Can you tell me where the Tosafot is?\" So he says Rabbi Hirschprung tells him on the telephone, \"Listen, are you wearing a yarmulke?\" He says, \"No.\" He says, \"Go put on your yarmulke, then I'll tell you the Tosafot.\" Give us a few though. Who's a free agent, right? Yeah, 98 is good.