Hashem Imcha: Greeting Another Yid with Shalom, Kavod, and Shem Shamayim

Transcript

This Torah class is brought to you by TorahAnytime.com. An interesting detail in the story, Gideon, when he meets the malach, which is halacha l'maaseh somewhat, an interesting chiddush l'halacha that comes from this meeting with the malach, which is כדאי to bring out. Now, I say somewhat halacha l'maaseh; for some reason it was a halacha and it changed over the years. We're not noheg to do this halacha, so we have to know what it was, why it was, why it's not. And I tell you to look at the pasuk in Shoftim vav, pasuk yud-beis: Vayeira eilav malach Hashem. Vayomer eilav Hashem imcha gibor hechayil. So he introduces himself, and he, I guess, gives him a shalom aleichem, a bracha, and that is Hashem imcha. Hashem is with you, gibor hechayil, you strong warrior. Now, l'chora, from the wording of the pasuk, you don't see more that the malach, speaking in the name of the Ribbono Shel Olam, is giving him a message: Hashem imcha, the Eibishter is with you, gibor hechayil. Was this an introduction, a shalom aleichem, or was this like a nevuah that was given to him? Habeisei, this shaila is not my shaila; it's actually a shaila in the Gemara. I think it's important to bring out what it means, the Shalom Aleichem, and what a Shalom Aleichem is supposed to be, and unfortunately what a Shalom Aleichem has become. Hashem imcha. He uses the name of the Rabbeinu Shleilam. Hashem is with you. Gibor hechayil. The Gemara in the Mishnah, actually, it's a long Mishnah in the Gemara Brachos, daf nun daled amud aleph, in perek Haro'eh, says the Gemara, v'hiskinu, they were mesaken, they, they were mesaken, sheyeh adam sho'el lishlom chaveiro b'shem. And when you say shalom to your friend, sho'el, you ask his shalom, you ask how he's doing, but you use the shem Hashem, shene'emar, and the mekor is, v'hinei Boaz ba miBeis Lechem, vayomer lakotzrim Hashem imachem. He uses the name of Hashem, Hashem imachem, and they reply to him, yevarechecha Hashem, in response also using the name of Hashem. V'omer, and then it says in the pasuk, Hashem imcha, gibor hachayil, which is our pasuk. So our pasuk becomes a raya that when you give a shalom, when you say Shalom Aleichem to someone, you're supposed to use the shem Hashem. V'omer, and it says, al tavois ki ziknah imcha, v'omer eis la'asos laHashem, hefeiru Torasecha, which means, says the Gemara, don't say that Boaz didn't know what he was doing. Imcha, fridike doiros have derech eretz, they know what they were doing. Al tavois. He didn't do it on his own. He must have had a cheshbon. Eis la'asos laShem, that is the cheshbon. And sometimes we have to do things which seem to be wrong l'halacha, but it's eis la'asos laShem. And as the shiur progresses, we'll discuss why he's mentioning the name of Hashem. Probably wrong, should be wrong, but yet it's supposed to be done because of eis la'asos laShem. Nosson explains the pasuk, ... eis la'asos laShem. So the Gemara in Brachos clearly learns it, the Mishnah from Gidon. L'maaseh, the Gemara later in Samach Gimel says that actually, are we learning it from Boaz and Gidon, or Gidon? Says the Gemara, Boaz and only Boaz and not Gidon. Says the Gemara, why? Because it's possible that the malach was just giving a message. By Boaz, you see clearly it was a shalom aleichem. Says the Gemara, daf samach gimel, malach ka amar lei, mishmaya, it's all from the Ribbono Shel Olam that he's telling over a nevuah. It doesn't have to be that this was a shalom aleichem, and from here we learn out that you should say it b'shem Hashem. Azoy zogt the Gemara, daf samach gimel. L'maaseh, there's a Gemara in Makos, rabosai, that the Gemara in Makos...

Says that hiskinu, that they were masakin, was the Rabbeinu Shleilam maskim to this. Says the Gemara, yes, the Rabbeinu Shleilam was maskim. Says the Gemara, oh. Says the Gemara, אמר רבי יהושע בן לוי, שלושה דברים עשו בית דין של מטה, והסכימו בית דין של מעלה על ידם. אלו הן: מקרא מגילה, שאלת שלום. You hear the list? Megillah. Oh yeah, there. She'eilas shalom, which means b'sheim, and the bracket says the word b'sheim, which we'll discuss later why is it in brackets, she'eilas shalom with the b'sheim. I mean, l'choira it's b'sheim with the shem Hashem, that's what it means. Va'avas maaser, and the din of avas maaser, that you have to bring from fruit maaser. Says the Gemara, she'eilas shalom, how do we know? דכתיב, הִנֵּה בֹעַז בָּא מִבֵּית לֶחֶם, וַיֹּאמֶר לַקּוֹצְרִים, ה' עִמָּכֶם. וַיֹּאמְרוּ, יְבָרֶכְךָ ה'. Says the Gemara, why do you need Boaz and our pasuk of Gideon? מאי וַיֹּאמְרוּ, ה' עִמָּךְ? Because we would think maybe Boaz did it on his own. The answer is, if the malach said it, מסתמא in Shamayim they're maskim. So l'choira from the Gemara in Makos is mashma we do learn from Gideon. Gemara in Brachos is mashma that we can't learn from our pasuk of Gideon, because maybe it's the nevuah of Shamayim; it's from the Rabbeinu Shleilam. It doesn't mean that he was giving him a shalom aleichem. There's a clear Gemara. Here in the Gemara in Makos, Chav Gimel, is the klal that the Ribono Shel Olam was maskim to the shalom aleichem the boyaz gave. It's the chayah shalom aleichem, and we do learn from him. How do we reconcile? So that's what it's called, reconciliation of the two Gemaras, the stirah dike Gemaras. So the truth is, if this was a pilpul shiur, I'd go into it a little bit more. The kasha is not mine; the Shaagas Aryeh, first, he asks this kasha in Mesechtes Makos. L'choira, the Gemara is soiser. There's a contradiction between here and here. Maybe at the end of the shiur we'll have a shtikel pshat, be'ezras Hashem, al pi derech pshat. What's the pshat that Boaz is the mekor, that we learn Boaz gave a shalom b'shem Hashem, and we still need a backup, that min shamayim, from Shamayim mepis, that they were maskim that the shalom aleichem has to be b'shem Hashem. So do we learn from this malach? Don't we learn from this malach? What exactly are the two limudim? What is the Boaz limud, and what is the gidon limud? Before we go there, I think what's important to understand: who, who, who was mesaken this? Mishnah says, Heh, skinu. The Gemara in Makos says, Beis din shel Mato. What era? Who? So you would say it's Boaz, right? L'choira, right? Did Boaz have a beis din? Yes, he did. He had a beis din. Who was the one that's mesaken? I would have said, kipshutoi. I mean, we don't see more than Boaz and Gidon, the malach. The Rashash in Bava Kamma says clearly. That it was Ezra. It was one of the takanos of Ezra. We know Ezra made ten takanos. Either this is one of them or not one of them, but it's Ezra. The same way Ezra made takanos, k'she'alu l'Eretz Yisrael from Bavel, this one is one of the takanos. Yeah, I don't think you're listening. Big takanos Ezra made, and one of them is she'eilas shalom. We're soon going to see how important she'eilas shalom is. Now I say it again, the b'sheim I'm going to keep in brackets for the meantime, because we're not even so sure if that's even what the Gemara means, b'sheim or not with b'sheim. The Rambam learns this without the b'sheim. We'll talk about it in a few moments. But al kol panim, this is one of the takanos Ezra. And so writes the Rashash, Bava Kamma daf pei beis. Maria Sad says, wait a minute, let's look at the takanos that he made. In Meruba, pei beis amud aleph, there's a list of all the takanos and it's not there. So how could you stick it into the takanos if it's not in the list? So he wants to give a teretz, like I explained to you before, the din of she'eilas shalom is not forever. It was a certain tekufah that they were mesaken. Ezra, let's say, was mesaken it for his time. Notice that we don't do it today.

Like we soon will discuss, why we don't do it, and where is the mekor of not doing it. But since we don't do it, so it's not in the list of the takanos Ezra which were eternal. It was a horaas shaah. That's right. That's what he wants to say. It was a horaas shaah for the time. Ah, you could ask me, what's Boaz? The Gemara states Boaz, not Ezra, right? So Ezra were trying to, and he says a cheshbon, because whenever it says stam takanah, whenever it says the word hiskinu, it doesn't tell you who, when, and where, it means Ezra. So you should know that whenever you learn through Shas and you see the word hiskinu, says the Rashash, the Maharsha, it means hiskinu Ezra. Stam takanah, Ezra. So how did Boaz come into the picture? And the answer is, Boaz was the mekor that Ezra found, the mekor in Tanach, like a remez, a smichus, that he was able to mesaken what he was mesaken. But it's actually from Ezra, and it's not way back when from Boaz. The Maharam miRutenberg disagrees and says, No, no, no, no. The Gemara learns it from Boaz. Ah, the Gemara says in Brachos it was beis dinai, amadu, he had a beis din. So who was mesaken it? Boaz's beis dinai. It has nothing to do with Ezra. Of course, in the list of Ezra's takanos it's not there; it's muchach l'chaira. So we have a machlokes: is it Boaz or is it Ezra? Or maybe I have a third mahalach. In Gizei Rishonim, on that Gemara in Brachos, brings down from the Sefer HaMichta, which was one of the early Rishonim. He says that, you know who was mesaken she'eilas shalom b'shem? The Chashmonaim. All right? Hiskinu, the Chashmonaim, sefer hamichtav. It's in this michtavim that we find today in the newspapers. We're talking about real michtav, Sefer Rishon, Ginzei Rishonim. It says clearly that the mekor is the Chashmonaim. Why? He says, what did Yavan want? Lashkicham, to root out the name of the Eibishter. So in response, they were mesaken everything the Eibishter: Shalom Aleichem, you give a yid a shalom, the Eibishter, the Eibishter, the Eibishter. A yid becomes a Bar Hashem yid, that every third word becomes Hashem. You sign a paper, shalom b'shem Hashem. Everything was b'shem Hashem, b'shem Hashem, and this was the counteract, counteract Yavan's scheme to uproot the Eibishter from Klal Yisroel. So says the Sefer Hamichtav. So we have three pshatim: either it was Ezra, or like the Gemara's mashma, it was Boaz, and that the malach was maskim to him, or it was from the Chashmonaim. Chiyuv or reshus? Are you mechuyiv? Is this a chiyuv you're mechuyiv to do? You're supposed to give a shalom aleichem and you must say the name of Hashem, or is it reshus, that you're allowed? The fact that Boaz did it, that you're allowed. This is a big machlokes rishonim. The Rivan in Mesechtes Makos says clearly two de'os: either it's chiyuv. For it's rishus. You look at the Rambam, פירוש המשניות, on the Mishnah in Brachos, it's mashma pretty much that it's a shaylah of heter, that we give you a heter to use the name of Hashem. It's not a chiyuv. You're not mechuyiv to use the name of Hashem when you give a bracha. It's mutar. The what? Beautiful. So first of all, a few things. Hashem yimchu, the Malach said, you don't have to worry about it. The reason why we said—no, there's a whole Gemara. No, Hashem yimchu gibor chayil, the Malach said. I'm telling you, but the Malach said that you don't have to worry. When do you have to worry? They talk about this. When you should say shalom b'shem Hashem and not use the shem Hashem and say shalom, because a person might die, like Hashem karban. That's part of the topic. After the sugya, then you go back to how it should be said. But the question at hand is, are you mechuyiv? Is it a chiyuv? Is that the takanah? Or the takanah was that it was allowed? Now, if it's that you're allowed, I can hear why it's not a takanah. Maybe that's not why it's in the list. Why is it not part of the list? It's not a takanah that you're allowed to say. If it's a takanah that you're mechuyiv to say, so it's a takanah. But if it's a heter—

Then it's not a takanah, it's not a heter; it's a heter, and the raya is from boyis. Let's go a little deeper, boys. What's the reason that they were masakin this? So if you learned it from the Chachamim, okay, I just told you because the Chachamim tried to uproot the Ribono Shel Olam, so the Chachamim, the beisin decided to make that the Ribono Shel Olam's name should be shagur b'fi kol, to make it common speak. Pronunciation: how to... Yud-Kei-Vav-Kei. Oh, so of course, I mean, not going to say Yud-Kei-Vav-Kei mamash the way you say, you say Hashem. Chachamim, they didn't say. I don't know more than it says the name of Hashem, whatever it is, you know. Hashem is what's the heter? Huh? They say just the shem, the word Hashem? No, I don't say they say Hashem; they say like adnus. They say adnus. I'm not saying... Yeah, I'm saying I don't think the question is more than adnus. Okay. So let me read to you a Rashi, rabosai, which is extremely eye-opening. Peledike Rashi. Zogt the heilige Rashi: she'adam sho'el b'shlomo. This is a Rashi in daled in Meseches Brachos; you don't have it in front of you. B'shmo shel HaKadosh Baruch Hu, v'lo yamrinu mezalzel hu b'kavod shel Makom. Rashi is bringing around already the other: what should be the issue? Why shouldn't you be allowed to do it? And the answer is because you're being mezalzel b'kavod of the Ribono Shel Olam. But it's still mutar. Why? Mishum kavod habriyos. For the sake of kavod habriyos, they tell you to be motzi shem Shamayim alav. On him. ולמדנו מבאי שאמר השם עמכם, ומן המלאך. Rashi says clearly we learn from the malach, שאמר לגדעון השם עמך גיבור החיל. Now what's the reason that this becomes mutar? So Rashi later, when he says, ... לשם, he explains, ... כדי לעשות לשם אף זה. המתכוון לישר לשלם חברו. What's the intent by using the Shem Hashem? Says Rashi, זהו רצונו של מקום. That's what the Eibishter wants. שנאמר, בקש שלום ורדפהו. ... There's a lot in this Rashi. First of all, Rashi tells me it's a shailah of kavod habriyos. If you use the Shem Hashem, it's a real shalom aleichem. You know, sometimes you give a guy a shalom aleichem, it's with a half a syllable, and you don't even know what he said to you. No, it's a chashuv thing. Using the Shem Hashem, it's a serious shalom aleichem you're using. You're saying that the shalom aleichem is almost like a bracha with the Shem Hashem in it. And the heter is, בקש שלום ורדפהו. So according to Rashi, it's all about בין אדם לחבירו. Correct. This is according to Rashi. It has to do with the בין אדם לחבירו. It's about בין אדם לחבירו, and בקש שלום ורדפהו, and therefore you're allowed to use the Eibishter's name. The Ritva in Brachos daf samach gimmel, in the Gemara we mentioned before, says a different pshat. The reason why we use the name of Hashem when we give a shalom aleichem, שלא ישכחו שם שמים. You know, you could spend the whole day in business, and you could forget that the Ribono Shel Olam is there, you know. So we want every shalom aleichem you give a guy, which of course you're going to give because it's etiquette, otherwise you're not going to get customers. Remember Hashem. Remember the Eibishter. You think. She says, Shem Shamayim shagur v'lo shem shel akum. You know, a person throughout the day, if he keeps on saying the Shem Hashem, he becomes frequented with the Shem Hashem. So he says, in order it shouldn't be that the shem akum shagur al piv, he decided to misaken that the Shem Hashem should be part of your daily conversations, bein adam l'chaveiro. The Meiri says one step further, and he says, sheyodu that they should realize shehashalom, the shar habrachos, magi'ais mikvodo yisbarach. The idea is to tell a person, you want shalom, who's not searching for shalom? Shalom means everything included, all the brachos, all the good of the world, it's all from the Ribono Shel Olam. So every day when we greet our friend, we're giving a message, we're taking for ourselves a message, and we're sharing it with our friend. So let's listen.

Malchus from the Rabbeinu Shleilam, shalom, and all the good that comes packaged in the word shalom, all the toivos ha'olam that we have in our life is from the Ribono Shel Olam. Azei zogt the ... There's an interesting malbim that I told you, that the Malbim says that Boaz did it. He says an interesting cheshbon. He says the context of the time, and that's where maybe Hoiras sha'ah comes in. Vayehi bimei shfot ha-shoftim. Rus begins with vayehi bimei shfot ha-shoftim. Chazal say, dor she-shaftu es shofteihem. It was chaos, anarchy. It was a tremendous problem in Klal Yisroel, stealing and robbing. So he says that Boaz came, vayavo Boaz. The pasuk says he came from Beis Lechem. Hinei Boaz ba miBeis Lechem. Who cares where he came from? Only the Malbim. The Malbim is so delicious. You know how gevaldik the Malbim is. It makes a difference to me a thousand years later, two thousand years later, where he came from? What's the negeiah? He says Beis Lechem was the yeshiva with the beis din. That's pshat Beis Lechem. Lechem is Torah. He goes through the whole analogy, lechem is teirah. So he's coming miBeis Lechem, you hear, right? He's coming miBeis Lechem, which means he's coming from the yeshiva and he's thinking, how can I take the yeshiva and bring it into the street? They're stealing and robbing. Beis Lechem, chub of a tzuch a gas! Now I'm paraphrasing. He doesn't say those words, and he didn't exactly say it the way I'm saying, but this is what he means, be'erich. So how do I get that the tzibur, how do I get that the elavate the doir? I make them use the word Shem Hashem every time they say the word shalom. This brings into them, it festers in them, an emunah, and a yiras Shamayim. And that's pshat: he came from Beis Lechem, he goes out into the field, into the business, into the workplace. What? Vas tut men? And the answer is, Shalom, shem Hashem. Azoy zogt der Malbim. So here we have cheshbonos why we use it. Either we're trying to tell a person that shem Shamayim should be shogur al piv, or according to Rashi, the pshat is we're trying to be mechabed the other person, that my shalom aleichem is so important that I use the shem Hashem. Or it's a little bit more—there's a lot more meaning behind it. It's a mussar shmooze, because every time I give a guy a shalom aleichem, it's a mussar shmooze. Stam, you'll tell me that the rav—you don't have to speak for half an hour, just get up and give us a shalom aleichem and that's it, and finished. And we'll give you a tzeiskin l'shalom, and that's all. ... Reminds me of a cute joke. My uncle, Rabbi Kellerman, zal, ... big rav. So he always says that whenever a rav tries to make peace in his community, so they tell the rav to have—they send them out. He says, ... why? Because when the rav says, Sim shalom, make shalom, you know what the answer? Shalom rav. ... They send you on your way. So Sim shalom brings out shalom rav. The idea is that when you say Sim shalom ... you're saying something important. You're giving a guy some mussar shmooze, shalom aleichem, yeah? According to the Rambam, the Rambam says you don't even have to use the word b'shem. The fact that I use the word shalom... Shalom itself is one of the sheimos of HaKadosh Baruch Hu. So there was never a din when the Gemara speaks about b'sheim, the Gemara didn't mean, I got to speak out the name Havayah Hashem. That's not what it meant. The Rambam פירוש המשניות, he says, I just used the word shalom, and that itself is shemoi shel HaKadosh Baruch Hu. So then it comes out a bigger chiddush. When you tell a guy in the morning, ‘A gut morgen,’ it's the wrong thing to do, yeah? You should tell him, ‘Shalom aleichem.’ You know who's moired the shaila? The Rambam himself is moired the shaila. Where does it say shalom is the shem? Shalom is one, mishmois of Chazal in many places, echad mishmoisav shel HaKadosh Baruch Hu. It's a whole shaila if you're allowed to say the beis hakisei. Many halachos come out because of this question, since shalom is the name of Hashem. Zogt the Ramban, yerideya, in siman shin pei hei, he says when the aveilus, the halacha is you're not allowed to give him a shalom, it doesn't mean what we call today shalom. It means what the Gemara calls shalom, and that means using the word shalom: shalom aleichem, with the shem Hashem maybe even. But what we call a gut morgen, a gut nacht, that this is ganish, kemoi sheanu nohagim hayom, azoi, that's the shalom of today. Today we don't do the way in the Gemara. The Gemara was taka shalom aleichem...

Shalom Aleichem with the Shem Hashem. Today we don't do it. Why not? If you look at the Acharonim, the Meliyabin, under Rednegen, their shaila: how come today it changed? So they say very pashut. Since Sholom is one of the names of the Rabbeinu Sholeilam, you run into trouble: where, when, b'mekomos hametunafos. There are times and places, there's so many halachos, you have to be careful when you say kinuyim of Hashem, and Sholom might not even be a kinuy; it might be better than a kinuy. It might be mamash Shemo shel HaKadosh Baruch Hu; we don't have time to go into it in three minutes. Therefore today we don't do it. Now, I think it's important to learn something from the whole shakla v'tarya halacha we just spoke, and that is: what's the underlying shaila that we needed a special takanah, that we needed a pasuk, and we needed a raya from boaz, and don't be mevazeh boaz, and we have to look a raya that there's Shamayim, we're maskim to it? And the answer is, of course, like the Rishonim, the Rivah points out, because you have a problem of lo sisa Shem Hashem Elokecha lashav. You're really not allowed to use the Eibishter's name in vain, and it's one of the most chamurdike issurim that we have: Aseres HaDibros. You can't get worse than what it says in the Aseres HaDibros, and yet we do it anyway. For what? For what reason? So the Rivah answers: gezeirah gishmak. Since it's not to forget the name of Hashem, since we were saying people are going to forget the name of Hashem, so in order to be mekayem Shem Hashem, therefore you can use the Shem Hashem in Sholom, and therefore it doesn't go against the issur of lo sisa Shem Hashem Elokecha lashav. But he do it Rashi, rabbeisei. That's the kashya. So Rashi just says it's not a zilzul b'kvodo shel Makom. What do you do, to leisisa shem Hashem l'kecha lashav? L'maaseh, there's a pasuk. So the teretz is that's why he was not so poshut, and we need a takanah in everything. V'efsher keminzagin at the hair, al pi ha'ma'iri, the Chofetz Chaim. I saw the Chofetz Chaim in Shmiras HaLashon, chelek aleph, says, You know what I see from this Gemara? says the Chofetz Chaim. Why did he get such a shalom aleichem? Hashem imcha gibor hechayil. I would have learned, I mean, from the Gemara's mashma, everybody should be getting such a shalom aleichem. He doesn't have to pashut pshat in the Gemara. The Gemara is saying that that's how they did it. Boaz did it, and you see even the malach said to do it that way. But the Chofetz Chaim sees in the Gemara, and again, the heilige Chofetz Chaim is Tana b'Yomav, that it has to do particularly gidon, specially gidon, because of what gidon did, and that is he spoke good for the sake of Klal Yisrael. So he says if you don't speak lashon hara and you speak tov on Klal Yisrael, the Ribono Shel Olam says, My shalom is on you. So he's learning, interesting, it is a message from the malach. And if you notice, the lashon of Rashi is taka this, that we put the shem Hashem alav. L'hotzi shem Shamayim alav. You're saying that the shem Shamayim shalom on you, shalom aleichem. What does the word aleichem mean? You ever think, translate the words shalom. Do you say shalom to you or shalom? Could be for your benefit. Could be, but I could also say alav. It could also mean put the shem Hashem aleichem. What does that mean? So the Chofetz Chaim is saying that a person who speaks only good and doesn't speak lashon hara, he deserves to have the shem Hashem. I'm reading a Chofetz Chaim, I don't know if, you know, for where I come from, this is—they don't get better than this vart. This is it. Huh? He's saying, I'm reading the vart. Now, I'll tell you, he doesn't say the shalom aleichem shtickel; I added it to the words of the Chofetz Chaim. Chaim says this, that if you speak good, the Ribono Shel Olam is saying, I want you to know my shalom is on you. And it's—interesting, the Gemara in Taanis, we'll end in one minute—the Gemara in Taanis says that there were different Tannaim that got shalom aleichem from Shamayim. One got one once a year, Erev Yom Kippur. One got one every Erev Shabbos, says the Gemara in Taanis, in the Chofs. And there was a doctor who used to get every day a shalom aleichem from Shamayim. The Gemara says, what was so special about the doctor? The Gemara says he had tznius, and he didn't take money from aniyim. Unbelievable doctor, tzaddik yesod olam. So you see that the shalom that the Eibishter sends is ufros aleinu sukkas shlomecha. The Ribono Shel Olam sends shalom, and that's a bracha that we give every person: Shalom aleichem, that the shalom should be on you, which means that the—

Shmiras Shechina, that's what we're saying. Sholom al Yisrael. The Rabbeinu Shom should master the Shechina on Klal Yisrael. And the way it's done, says the Chofetz Chaim, is with the shmiras ha-lashon. At the end of the shiur, I must tell you a story, okay? And that is, you know, unfortunately the yetzer hara knows which small things to get us on. You know, the big things, he's not going to get. He's going to tell us not to go to yeshiva, okay, come on. He knows certain dakusdike things that he says, well, what's the big deal? You know how many times people come to our neck of the woods, as they say, and they complain with the shalom aleichems they get. They feel that they're not being greeted properly. In other communities, people are greeted properly. You know, I just want to bring how important shalom aleichem is. That's when I think the importance of the shiur is. We don't realize what it means for us to give or give a bracha, a shalom aleichem. It's a pelldige. You see what it's not just, ah, hello and goodbye. Shalom aleichem is a big thing, to the point that we need a mekoris to be matir it. It's such a—you're using the name of Hashem. Look how important it is. And we're matir it af al pi כן for kavod chaverim. Every person deserves a shalom aleichem, a respectful shalom aleichem. I'll tell you, with a maaseh, this will end. It was a tremendous yeshiva in Eretz Yisrael, Rav Moshe Shmuel Shapiro. It's not everybody heard. Besides his greatness in learning... Giant. He was a giant of a human being, beautiful person. He was very makpid on yoni bino, chaveirei. So the sefarim that came out, Reb Shmuel, that's the name of the sefer. So they bring down, he would go to a chasan and he would make sure every guy got a shalom aleichem and everybody got a goodbye. He was in the car already, and he said, I got to go back upstairs. So they asked him, You forgot something? He said, No. I saw there was a young bachur that was trying to give me a shalom aleichem, and because of the crowd, he didn't get the shalom aleichem. So he went back. He went back, went upstairs, went up the elevator upstairs to the chasan hall to look for the... Oh, shalom aleichem... and he left. The guy was so removed from it. We almost don't even give shalom aleichem when people talk to us. Focus. To give a mention. It's a bracha that... maybe that's the pshat in Shemaya. Why are we bringing out Shemayim? Trying to show you that it's more than just hello. It's not only about hello. It's a bracha that the Ribono Shel Olam has to be maskim to. When you say shalom aleichem and you're saying that the Ribono Shel Olam should be on him, so it has to be that the Ribono Shel Olam is maskim, right? That's pshat in Shemaya. That's why we bring from Gidon that the Ribono Shel Olam says that's the way to greet another Jew. Yes, Greet him, Hashem imcha, that I will be with that person. You've just experienced another Torah class brought to you by TorahAnytime.com.