Start it? Harvey isn't here to make the introductions. No, he'll bring. Anyway, as we all know, I'm sure you saw the sign, tonight's topic is Z' Adar. Since this week is Z' Adar, the seventh day of Adar, which is the day that Moshe Rabbeinu was born, and also the day that Moshe Rabbeinu passed away, the yahrzeit of Moshe Rabbeinu. So tonight we will discuss the meaning of Moshe Rabbeinu's birth and Moshe Rabbeinu's yahrzeit. We will not discuss the history of Moshe Rabbeinu, Chumash, but we will discuss specifically the birth and then the yahrzeit of Moshe Rabbeinu. We will discuss it mainly in connection to the month of Adar, to Purim, because we know that Moshe Rabbeinu's birth and yahrzeit played a role in the story of Purim. The Gemara tells us that when Haman decided on his wicked plan, he threw lots to see when his plan should take place, when the destruction of the Jewish people, God forbid, should take place. And when it fell on the month of Adar, it says שמח שמחה גדולה, המן was very happy, because he said to himself, this is a month שמת בו משה, that Moshe Rabbeinu passed away. Since Moshe Rabbeinu died in the month of Adar, it's probably a month of bad luck for the Jews. So he was very happy that his goral, the lot, came out to the month of Adar. But then the Gemara adds, ולא היה יודע, but he didn't know that באדר מת משה ובאדר נולד משה, that in Adar Moshe Rabbeinu passed away, but Moshe Rabbeinu was also born in Adar. Because we know that Moshe Rabbeinu was born same day as his yahrzeit, or his yahrzeit was the same day as he was born, this was Z' Adar. Now Rashi comments on this statement of the Gemara, that he didn't know that Moshe Rabbeinu was also born in Adar, so Rashi says כדאי היא הלידה שתכפר על המיתה, that it's worthwhile that the birth should forgive or should overcome, overpower, or wipe out, whatever way we'll translate it, the day of his death. And what Rashi means to say is very obvious, because without Rashi, the Gemara's comment is not so understood. The Gemara says that he didn't know that Moshe Rabbeinu was also born on the month of Adar. So therefore, Haman was happy that Moshe Rabbeinu passed away in the month of Adar, so he said obviously it's a month of bad luck. So even if Moshe Rabbeinu was born in Adar, it doesn't take away from the fact that he was died in Adar. So how does that change what Haman had in mind? Because it still remains true that Moshe Rabbeinu passed away in Adar. Therefore, Rashi says what the Gemara means is that being that Moshe Rabbeinu was born in Adar, that overcomes, that wipes out the fact that Moshe Rabbeinu died in Adar. That's what Rashi is trying to tell us. This is the meaning of the Gemara. The Gemara says that Haman was happy because he said Moshe was born in Adar, but he didn't know Moshe was all, Moshe died in Adar, but he didn't know Moshe was born in Adar, and the fact that Moshe was born in Adar is more important, is stronger than the fact that Moshe died in Adar. And therefore, it's a month of good luck rather than a month of bad luck. Now the question that comes up here is, why would we say that the fact that Moshe Rabbeinu was born overcomes, overpowers the fact that he passed away? Doesn't it work the other way? First, a person is born, and later he dies. So whatever happened when he was born, and later when he died, that now is stronger, that's the last thing that happened. So why would we say that the fact that he was born like as if stronger than the fact that he passed away in the month of Adar? The question is even stronger. There is a pasuk, and let me quote the pasuk, it's a pasuk in Kohelet, and the pasuk says like this: טוב יום המות מיום הולדו. The day a person dies is better than the day the person was born. And the Midrash explains the reason is because when the person is born, we still don't know what to expect. We don't know what this person is going to turn out to be. But when the person passes away, and he passes away as a tzadik, with maasim tovim, with good deeds, and with mitzvot, then we're very happy, then it's a special day. So it comes out from here that the day a tzadik passes away is stronger than the day that he is born. The pasuk makes it very clear. טוב יום המות מיום הולדו. The day he dies is greater than the day the person was born. Especially, we all know the specialty of the day a person, a tzadik passes away. It says in Tanya that the day a tzadik passes away, and this actually happens every year on the same day, all the mitzvot and the maasim tovim and the Torah that the tzadik learned and did throughout all his life gather together and shine on that day. So you can imagine how special it is the day that a tzadik passed away. And that is greater than the day the tzadik is born. And according to that, why do we say here just the opposite? That the day that Moshe Rabbeinu was born is greater than the day that Moshe Rabbeinu passed away? Now, the truth is, after the tzadik passes away, it reveals retroactive that the time he was born was a special day, too. Because now we find out that he was a tzadik. See, in the beginning, we said that the day a tzadik is born is not so special, because as the Midrash says, we don't know what's going to happen. But after we know what happened to this person, and that he became a tzadik, and then we look back, we say, \"Well, then the day his neshamah came down to this world was also special.\" But still, what happens is the day he passes away reveals the specialty of the day that he was born. So it's still all based on the day he passed away. So still, the day he passed away is greater, that's the source. So how come here we say that the fact that Moshe Rabbeinu was born in the month of Adar is more important than the fact that Moshe Rabbeinu passed away? On the other hand, the question is on the other direction, too. Since we say that the day a person, tzadik passes away is so special, especially as we mentioned before that the day that all his tzedakot, all his kedushah, all his holiness and Torah u'mitzvot shines, so why didn't the Gemara say that? When the Gemara wanted to say the mistake of Haman, Haman was happy thinking that this is a month of bad luck because Moshe Rabbeinu passed away. So the Gemara should have said, \"What was his mistake? He thought that the tzadik's passing away is bad luck. In truth, the fact that a tzadik passed away is something special that makes the day into a special day, not a day of bad luck.\" That's what the Gemara should have said! The Gemara doesn't do that. The Gemara says that the day that he didn't know that Moshe Rabbeinu was also born, as if saying the reason it's a day of good luck is because Moshe was born, and the fact that Moshe passed away on that day is a reason for bad luck, but that's not true! We just said that according to the Torah, and especially the way it's explained in Chassidus, the day a tzadik passes away is a very, very special day, a day of good luck, a holy day. So why didn't the Gemara say that? Now, it's obvious why we can't wonder why Haman didn't think of it. Haman thought that the day that Moshe passed away or the month that Moshe passed away, the day is a month of bad luck, and he didn't realize that when a tzadik passes away, it's a special day. That's not a question why he didn't realize, because Haman didn't know. Haman didn't learn Chassidus! I mean, Haman didn't know the truth that the day that a tzadik passes away is a special day. So to him, he thought that the day Moshe Rabbeinu passed away is a day of bad luck, and that's why he was happy. The question that we're asking is not on Haman. The question we're asking is on the Gemara. When the Gemara explains Haman's mistake, that he didn't realize the truth, why does the Gemara have to say he didn't realize the truth by saying that he didn't realize that Moshe Rabbeinu was also born on that day? Where the Gemara should have said that he didn't realize the truth that even though Moshe Rabbeinu passed away on that day, it's still a special day, not only still, but the contrary, because he passed away on that day, that's why that day is a special day. So basically, we have to understand this whole Gemara when the Gemara tells us the story of Haman and what Haman thought and what the truth is, why the Gemara puts it in such a way. Now, the answer to this is Moshe Rabbeinu's birth in ז' Adar is different than the birth of any other tzadik. The reason we said why טוב יום המיתה מיום הולדו, why usually the day person dies, by a tzadik, is greater than the day he passed he's born, we said from the Midrash is because the day he's born, we don't know what the future holds for him yet. But after he passes away, then already we see he was a tzadik, that's why the day he passes away is greater. But that is only by all tzadikim. Why? Because when he is born, we still don't know what's going to happen. Later on, we find out that this person lived a life of a tzadik, but the day he's born, we don't know. Moshe Rabbeinu is different. Because by Moshe Rabbeinu, it says in Chumash that as soon as Moshe was born, ותרא אותו כי טוב הוא, she saw, his mother saw, that he is good. And Rashi says, the sages say, and what it means is, נתמלא הבית כולו אורה, the house was filled with light. When Moshe Rabbeinu was born, right away from the beginning of his birth, they saw and they knew for sure that he is going to be a tzadik. He shined in a way that the whole house became full of light. And let me explain a little bit what that means, not just simply the light, the house became full of light, though maybe it means that too that for some reason the house became, started shining, but there is more to it than that. What it really means is that Moshe Rabbeinu's birth brought light to the house. It means that normally when a person is born, that means a neshama comes down to this world. The neshama is a חלק אלוקה ממעל ממש, and the neshama is part of Hashem, and the neshama comes down to this world. Now we could imagine what, how special it is for a neshama to come down to this world. A neshama comes into a body into this world. Imagine especially if it's a neshama of a tzadik. Because we know that there are certain people that their neshamot are, to begin with, the neshama of a tzadik. It says in Tanya, not every person gets a neshama of a tzadik, and therefore not every person even has the potential of being a tzadik. Every person has the potential of being a beinoni, but a tzadik, not everyone has the potential. He does say in Tanya, if a person works very hard and tries very hard, he might later on bring within himself the neshama of a tzadik, but not every person is born with the neshama of a tzadik. But imagine when a neshama of a tzadik comes down to this world, what kind of great hamshacha, let's call it, what kind of great special event takes place when a neshama, another neshama comes down to this world. But nevertheless, the greatness that happens there, it's not in a revealed way. In order for the neshama to reveal itself, the person has to work later on. The person has to do things to purify his body, to elevate his body, so then this neshama will shine in the body. And that's the concept of light. Light, shine, is when it is revealed. So concerning all tzadikim, we don't say that when they were born it shined already. The neshama came down, it's a special event, especially if it's a neshama of a tzadik, it's very, very special, but it doesn't shine yet. When does it shine? After many years, when the tzadik worked very hard and he purified himself and he became in a very high level, then his neshama starts shining. Moshe Rabbeinu was different. Moshe Rabbeinu, from the moment he was born, his neshama shined. That means that what his neshama is, this neshama of this great tzadik, was revealed already at that moment, and not only revealed in himself, for himself, but it was revealed in the house. It says the house became full of light. It was revealed in the whole house. And therefore, by Moshe Rabbeinu, we do not say the same idea as we say concerning other people and even other tzadikim, that טוב יום המיתה מיום הולדו, that the day a person passes away, or even a tzadik passes away, is greater than the day he is born, because we still don't know in the beginning what's going to be. In other words, in the beginning, his neshama doesn't shine yet. His neshama is there, and the event took place, but it still doesn't shine. But by Moshe Rabbeinu, we say it shined already. It shined from the beginning. Now, why is it that by Moshe Rabbeinu, his neshama shined from the beginning of his birth? So we have to go through a little other subject, and from that we'll get to understand the specialty of Moshe Rabbeinu's neshama and why it shined from the beginning. The Rabbeinu Bachaye says, now it's quoted, that's why I'm opening this book so I'll be able to quote different sayings. The Rabbeinu Bachaye, one of the great commentaries on Chumash, when he discusses this statement of the Chazal that the house became full of light when Moshe Rabbeinu was born, he says like this: משה רבינו מתחילת תולדתו, Moshe Rabbeinu from the beginning of his birth, היה ראוי להאיר את כל העולם על ידי התורה, was able, was fit to light up the whole world through the Torah. So the Rabbeinu Bachya connects the light that emanated from Moshe Rabbeinu at the time of his birth to the fact that Moshe Rabbeinu was the one that brought the Torah to To the Yidden. And we know light and Torah always go together. We know the Chazal say that אין אור אלא תורה, the real meaning of light is Torah. Actually, in the Megillah, when it says ליהודים היתה אורה ושמחה וששון ויקר, that after everything, to the Jews was light and happiness, and joy, and honor, so the Gemara says that what does it mean that the Jews had light? אורה זו תורה, that means light, Torah. So the concept of light is connected to the Torah. So when it says that Moshe Rabbeinu was born, it shined right away, the light was there right away, what it means is that he was already at that time fit to bring the Torah to the Yidden. So he was born with the concept of Torah. We know that later on, Moshe Rabbeinu was the one that brought the Torah to the Yidden. More than that, we know that the Torah is even called תורת משה, משה's Torah. Now we know it's not Moshe's Torah, it's Hashem's Torah. And nevertheless, the Torah is related to him as if it's his. There's a pasuk that says Hashem said to the prophet to tell the Jews: זכרו תורת משה עבדי, remember the Torah of my servant Moshe. And the Gemara asks: Torat Moshe? Moshe's Torah? It's Hashem's Torah. And the Gemara answers: כיון שמסר נפשו עליה נקראת על שמו. Moshe gave his life for the Torah, and therefore it's considered his Torah. Moshe's life and Torah go together. It's not that Moshe Rabbeinu had a neshama of a tzadik, he was a great tzadik, and in addition to that he had a mission in this world to bring the Torah to the world. It's not that. Moshe and Torah are one. Moshe is the Torah, Moshe and the Torah are one. That's Moshe's neshama is united, one with the Torah.

Now, when we talk about the Torah, we know that the Torah has a title: תורת אמת, the Torah of truth. What does that mean, the Torah of truth? Cuz אין אמת אלא תורה. When we speak of truth, Torah is truth. We say Torah is or, Torah is light, but also we say Torah is truth. What does it mean the Torah is truth? Does that mean that the Torah doesn't lie? The Torah never says a lie? That's not what it means. When we say the Torah is truth, we mean that the Torah has the concept of נצחיות. נצחיות means eternity. The real meaning of truth is something that never changes. Anything that changes, because it will eventually change, even before it changes it's not really true. Because the real meaning of truth is something that's forever. If something is really true, then it can't change. To use the example, the example I always use the same example and very elementary example, when we say 1 and 1 equals 2, that is true. That doesn't change. You can't say, well, that is true 1998, but in 1999 it might become 3. Or that is true in the United States, but in Russia, 1 and 1 equals 3. It can't be, because if it's true, it's essentially true and it can't change. So the real meaning of truth is something that is always there and will always be. And that's what the Torah is. The Torah is eternal, the Torah is essence, is essentially true, the Torah is always there. That's one of the reasons that one of the 13 principles is that we believe, and not only believe, we know, that the Torah we have will never change. The Torah that Hashem gave us will be forever. Why will it be forever? Because the Torah is truth, the real truth. And the real truth means it is so, that's it, and there is no other way. That's one of the reasons why it says that כל מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני, whatever a scholar, ever ever, is going to say, any new interpretation that any true scholar is going to say, whenever, was already given to Moshe Rabbeinu. Now, what it actually means, I think I explained once in a different shiur, but what I'm trying to bring out now is, that the reason it has to be that way, because if it's Torah, if the scholar is going to say words of Torah, then it can't be something that wasn't there at one time. Because if at a point it wasn't there, that means it's not true, it's not eternal, not— and eternal doesn't only mean forever in the future, eternal means always, even in the past, it is essentially there, that's the real meaning of truth. Like you can't say, from now on something will be 1 and 1 will be equal 3, equal 2, from now on forever. It can't change from before either. So the Torah is true essentially. That's the real meaning of אין אמת אלא תורה, that the Torah, the real truth is Torah. Now it doesn't mean, I'll explain it to you a little bit deeper, it doesn't mean that the Torah is beyond the world. See, the world is definitely not a true world. We know the world has a title, עולם השקר, a world of falseness, falsehood. Or in Aramaic it's called עלמא דשקרא. We all know that the higher worlds are called עולם האמת, the world of truth. Someone passes on, we always say he went to עולם האמת, he went to the world of truth, while this world is called עולם השקר. Now, it doesn't only, we don't only use the term עולם השקר, I'd say, a world of falseness, falsehood, not only because people are false, which is also true. People don't say the truth, people lie. Actually, there's a pasuk in Tehillim that we say in Hallel, the pasuk says, \"אני אמרתי בחפזי כל האדם כוזב.\" The translation is as follows, the literal translation: \"I said it fast, everyone lies.\" Which means David HaMelech saying, if I want to make a statement very, in short, to give a description of the world just in short, in one word, what will I say? Everybody lies, כל האדם כוזב, everybody lies. Which is true, but this is not the only reason the world is called an עולם השקר, the world of falsehood. The reason is because the mere fact that the world is gashmiyut, that itself is sheker. That itself is not really true, because we said true is only something that's eternal, something that's essentially true. But something that's only there because it was put here and was brought and then it could later on be not there, that's not really the truth. Even while it's there it's not true. We find a Mishnah where it speaks about water, certain springs, that you have to use for certain things, for certain korbanot, and you have to use it as מים חיים, live water. So it says if there is a spring, and there are certain springs, wells, that dry up once in seven years, you can't use them, they're pasul, even while they're there with their full strength. And the reason is because they're called מים or נהרות המכזבים, rivers that lie. What do you mean they lie? They don't lie, now they're here, the water is fresh spring water! But because it's a kind of spring that will eventually stop, says after seven years it'll stop, seven years, it's called נהרות המכזבים, the lying wells, the lying springs, the lying rivers, they lie. Now, it doesn't mean it's saying a lie, it means since something is only there for a time being and it'll eventually stop, that's not the real emet. Emet is, we call it מן הקצה אל הקצה, from beginning to end, and that's what the Torah is. What I'm saying is the world is sheker. And when we say the Torah is emet, it doesn't mean because the Torah is beyond the world. The Torah has nothing to do with the world and therefore the Torah is emet and the world is not. More than that: the Torah, while it's in this physical world, the Torah that came down here to us is emet. And that's the real emet. The real emet is something that withstands all circumstances. Not only something that's always there, but something that's there throughout all situations, then it's a real emet. So the Torah is true not only in the level of the source of Torah in שמים, in heaven, but the Torah coming down to this world, being here by us, which is in an עולם השקר, it's dressed into this world of falsehood, the Torah here is still emet. And that's the real test whether it's emet or not. It's interesting, the word emet is made up of three letters, as we all know, it says in Yerushalmi: alef, mem, and taf. Alef is the first letter of the alef beit, mem is the middle letter of the alef beit, and taf is the last letter of the alef beit. And emet has first, last, and the middle, which means it's through and through from beginning to the end. As the Yerushalmi quotes a פסוק concerning this idea that \"אני ראשון ואני אחרון ומבלעדי אין אלקים.\" I'm first, I'm last, and in between and ever there's nobody else. Hashem is emet, because he is always from beginning to end and middle, that's alef, mem, taf. The Torah is emet, the Torah is always. And this is what the Torah is even after the Torah came down to this world. Even when the Torah is in gashmiyut, the Torah is still emet. This is really the pshat in an interesting saying of the Chazal. They say when Hashem gave us the Torah, and he gave us the luchot, it says the words were חרות על הלוחות, were carved out on the luchot, on the tablets. Now, the Chazal say the word charut, which means carved out, could be read differently: cherut. Cherut means freedom. Through the Torah the Gemara says we became free. Free of what? So the Gemara says: חירות ממלאך המות, free from the angel of death. That means that when the Torah was given, at that time there was no more death in the world. The problem was that later we sinned with the חטא העגל, we made the golden calf. And then ירדה זוהמה, a certain tumah, a certain impurity came into us, and it spoiled it. What does it mean that when the Torah was given it made us free from the מלאך המות, I mean, is free even from death? Because when we were keilim, when we received the Torah, and since the Torah is emet, it made us emet. And since we're emet, then we can't stop to be, we have to exist forever. And since the Torah is emet not only in the higher worlds, but the Torah is emet when it came down to the gashmiyusdike physical world, so it made us emet, not only that our neshama will exist forever, but our neshama in the physical body will exist forever. So we became free from, from death. The problem is that we sinned with the חטא העגל, so we spoiled it, so we didn't allow the Torah to become united with us. When would that be true? If we became one with the Torah, we put it into our body, and we became one, then the Torah would make us even physically emet. But we sinned with the חטא העגל, so a certain impurity, tumah came into us, and that didn't allow the Torah to become united, so we lost it. When Mashiach will come, it will come back, for the same reason, because Mashiach will come the impurity will go away, we will have the Torah within us and we'll become one with the Torah, and the moment we're united with the Torah, the emet will come in with us.

Concerning Moshe Rabbeinu, when the Gemara talks about the different midot, different attributes that different tzadikim have, and we all know that Avraham Avinu, for instance, is chesed, his middah is kindness, Yitzchak we know the middah is gevurah, different tzadikim, we know, are identified with different midot. What's the middah of Moshe Rabbeinu? So it says, that's the middah of what he lived by, but his middah is the middah of emet. Emet, truth. Moshe and Yaakov Avinu, on both it says the middah of emet. By Yaakov it says: תתן אמת ליעקב. Yaakov had the middah of emet. And when we learn in Kabbalah, Yaakov and Moshe have a lot, a lot in common. It says that one is the outside of a certain ספירה, one is the inside. In Kabbalah, they're basically the same type of neshamah, or actually the same neshamah, Yaakov and Moshe. So by Yaakov it says his middah is emet, and by Moshe his middah is emet. We find an interesting thing, it says after Korach and his people were swallowed into the ground, it says down there underground they're doing teshuvah. And it says if you pass by that place, that grave, you'll hear noise, voices coming from there. So the Gemara said, I don't know if we know where it is, I don't know if anybody ever heard it, but the Gemara says that's what's heard. What do they say? You hear from them, they say: משה אמת ותורתו אמת, that Moshe is true and his Torah is true. So here we find also that they refer to Moshe Rabbeinu as emet, which is like the Torah. Now this explains the meaning of what the Rabbeinu Bachya said that Moshe Rabbeinu was born with the potential, not only the potential, his neshamah was ראוי, was fit, always to be to be the one to give bring the Torah. Which means like this: Moshe's neshamah was a neshamah from the middah of emet. And since it's from the middah of emet, it had a special connection to the Torah. Because the Torah is emet, so Moshe's neshamah is אמת. And אמת means eternal. And therefore we find whatever Moshe Rabbeinu made never was destroyed. It says, because as we said, אמת means forever. The Gemara says that the Mishkan that Moshe Rabbeinu made in the desert, what happened to it? It wasn't like the בית המקדש that was destroyed, second, the first, the Mishkan in Shiloh, what happened to the Mishkan that Moshe made? So we know after they crossed the Yarden, they took it into Gilgal, and it stood in Gilgal for 14 years. And then what happened? נגנז, it was hidden. It wasn't destroyed. They didn't need it anymore because they built the Mishkan in Shiloh, but they put it away, and it wasn't destroyed. It says one of the reasons Moshe Rabbeinu didn't come into Eretz Yisrael, because if he'd come to Eretz Yisrael and Moshe Rabbeinu would build the בית המקדש, it would have never been able to be destroyed. Because מעשה ידי משה נצחיים, what Moshe did is eternal. Why is it? Because Moshe's middah is אמת, and אמת is eternal. Moshe is connected to the Torah, which is אמת, which is eternal, and therefore whatever Moshe made is eternal. Now let's think about it: if whatever Moshe made was eternal, what about Moshe himself? What about Moshe, his own life certainly has to be eternal. The truth is, yes, it is. No, not only the Torah, Moshe himself. By Yaakov we know the Gemara says and Rashi brings it, יעקב אבינו לא מת. Yaakov Avinu didn't die. By Moshe Rabbeinu, it says in the גמרא, משה לא מת, משה didn't die. And the Gemara continues, and I'll quote it, מה להלן עומד ומשמש אף כאן עומד ומשמש. Just like before, he was here, and he served the Yidden, served Hashem for the sake of Yidden and the Yidden for Hashem, so now too. But the expression that's used there is Moshe Rabbeinu lo met, Moshe didn't die. Now what does that mean, Moshe Rabbeinu didn't die? We have to understand that. Usually we know that Chazal say צדיקים אפילו במיתתן קרויים חיים. All tzadikim, even after they pass on, they're still called alive. Every tzadik. And the reason is understood why: because we know that the main life of a tzadik is not his physical body. It's his neshamah, it's his Torah, his mitzvot. It says in Tanya, חיי הצדיק, the life of a צדיק, אינם חיים בשריים, is not flesh, life of flesh, כי אם חיים רוחניים, spiritual life, שהם, which are they, אמונה, אהבה, יראה, loving Hashem, fear of Hashem, אמונה in Hashem, Torah, mitzvot, that's what the life is. Now that never dies. So a tzadik, even after he passes away, is always considered alive. But in that case, why do we find a special expression concerning Moshe Rabbeinu that משה לא מת? So every tzadik is לא מת, every tzadik doesn't die in truth! Why does it say יעקב אבינו לא מת, יעקב didn't die, every tzadik doesn't die. There must be something special about Moshe and about Yaakov. Now what it means is, by every tzadik, as much as we say their main life is the spiritual life, and that actually continues to live on, but we still can't say he didn't die. Why? There is a change. Before, his spiritual life was in a body, and now that changed, his spiritual life is not in a body. So it is, it's called life, because the true life is still there, and not only is the true life still there, his true life is there more than before, because it says in the Zohar צדיקא דאתפטר, a tzadik after he dies, אשתכח בכולהו עלמין יתיר מבחיוהי, is found in all the worlds more than before. And all the worlds, meaning in this world, too. And because a talmid can take from the neshamah of his rebbe, of the tzadik, more after he passes away than before. So the tzadik, the ruchniyut of the tzadik is always there, and the main life of the tzadik is ruchniyut, so in truth we call it alive. But nevertheless, there was a change from before he passed away to after he passed away, because before it was not it was connected to a physical body, and now it's not. Concerning Moshe Rabbeinu and Yaakov Avinu, we find something special: that their neshamah, their life, we say לא מת, didn't die. Now what does that mean it didn't die? Not that their spiritual life continues, their spiritual life continues by every tzaddik! It must be something more. It must be that it continues even in a physical body. Now what does that mean it continues in a physical body? Well, we know Moshe Rabbeinu actually passed away. It says וימת משה, it says Moshe died. Concerning Moshe Rabbeinu, the תוכן is like this: concerning Moshe Rabbeinu we find something special that we don't find by other tzaddikim. It says התפשטותא דמשה בכל דרא ודרא. There is a התפשטות, there is an extension of Moshe Rabbeinu in every generation. Which has two meanings: one meaning is in every generation there is a tzaddik who is the continuation of Moshe Rabbeinu, and it also says that every single Yid has Moshe Rabbeinu within him. That means that in every single Jewish body, you have the neshama of Moshe Rabbeinu. So it comes out that even though Moshe Rabbeinu changed bodies, but his neshama continues to live in a body, and that is in the body of tzaddikim or the body of every single Yid. And that we don't find by other tzaddikim, not by every tzaddik it says that every single person has a little bit of that tzaddik, it doesn't say that. But by Moshe Rabbeinu it says every single Yid has in his body a part of the neshama of Moshe Rabbeinu. And this is all connected to the fact that Moshe Rabbeinu, his מידה is emes. And emes means it's eternal and can't change, it has to continue the same the way it was before, has to be down here. That's why Moshe Rabbeinu was the one that took the Torah because the Torah is emes, and Moshe is emes, so Moshe's neshama has to be. And we find that only by Moshe Rabbeinu, not by other tzaddikim, because Moshe is the מידה of emes. We find it by Yaakov. What by Yaakov? The Gemara, let's go to the Gemara. The Gemara says יעקב אבינו לא מת, יעקב אבינו didn't die. And the Gemara asks, וכי בכדי ספדו ספדיא, וחנטו חנטיא? Look in Chumash, it says they cried after him and they embalmed him, for nothing? When he was alive and they did it? But the Gemara quotes a pasuk, and the end of the, the answer is that מה זרעו בחיים אף הוא בחיים. Just like his children are alive, he's also alive. Since his children continue and they're alive, he's also alive. Now what does that mean? Now the simple peshat, it means that if he had people following in his footsteps, that makes as if he's alive. But that is true by every tzadik. Every tzadik who had followers and people who study their Torah, it makes them alive. So why is it special by Yaakov when we say יעקב אבינו לא מת, a special statement, Yaakov didn't die? And there we say because his children are alive. Now why is it special by Yaakov? Plus, what is the answer of the Gemara? The Gemara asks, you're saying that he wasn't, that he didn't die, so why did they embalm him? Why did they cry after him? So the Gemara answers, because his children are alive. But that doesn't answer the question! What you have to say is maybe that that means that he really did die, but the other expression, יעקב לא מת, he didn't die, what does that mean? The answer is the same way we say by Moshe Rabbeinu, the same way is by Yaakov. Yaakov Avinu is a person that, it says, he was the source of all the neshamot, the source of every neshamah. Avraham was not, Yitzchak was not, because after all Avraham had a son Yishmael, Yitzchak had a son Esav. יעקב, מיטתו שלימה, יעקב is the source of כלל ישראל. It says every single Yid has a part of Yaakov in him. And that's what the Gemara means, זרעו בחיים, his children are alive, it means that he is alive in his children. So comes out that Yaakov, being that Yaakov is the midah of emet, emet has to continue, not only spiritually, it has to continue in a form that is down here in this physical world. And that's why Moshe, and that's what we say concerning Yaakov Avinu. Only these two we say לא מת, and it's all based on the fact that they are emet. Now, because we say Moshe was emet, that's the reason why when Moshe was born, the whole room became of light. And we said before, what does that mean? By other tzadikim, when a tzadik is born, even though this is a neshama of a tzadik, it's not light yet, because it's not revealed. You don't know what's going to be later on, not only because we don't know, it's still not revealed because in order to reveal it, you have to work. So when a tzadik works and brings his neshama out and does right things, mitzvot and תורה, maasim tovim, that actually reveals the neshama. By Moshe Rabbeinu, being that his middah is emet, emet doesn't start at one point, emet is always there! So from the moment he was born, that emet shined! You can't say it shined later. There is nothing that could block it, because it's true essentially, and if it's essentially true, just like it has to be eternal towards the future, it has to be eternal from the beginning. So from the beginning on, Moshe Rabbeinu shined, his neshama shined, because his neshama is the epitome of the middah of emet. Concerning Yaakov Avinu, I don't know if it says that, but according to this it would come out probably it would be the same. So Moshe Rabbeinu's birth, from the moment of his birth, when he shined, that was the expression of emet.

Now this will explain, after all this explanation we'll understand what the Gemara means that when Haman saw that the lot came out on Adar, he was happy because Moshe died. And the Gemara says he made a mistake, he didn't know Moshe was born, and Rashi says what that means is that it's more important the fact that he was born than the fact that he died. And the question was asked, why? Shouldn't it be that the fact that he died, which comes later, more than the fact that he was born? Actually the pasuk says, טוב יום המות מיום הולדו, the day a person dies is greater than the day a person is born. And then we asked another question: why didn't the Gemara say that his mistake was, he thought a tzadik's death is a bad luck? The truth is, a tzadik's death is something special, it's a day when there's a great amount of kedushah. The Gemara means something else! The day that he was born, specifically about Moshe Rabbeinu only, the day that he was born, since the day he was born there was this light, that showed that Moshe Rabbeinu's middah is emet, and therefore Moshe Rabbeinu really didn't die. Haman thought this is the day Moshe died, so we say no, he didn't know that Moshe was born. And what kind of birth was it by Moshe Rabbeinu? The birth where the light shined. And what does that show us? Since the light shined all the way in the beginning, different than by every tzadikim, that shows that he's emet, and it's eternal. So, therefore, the fact that he passed away doesn't count, because he really didn't pass away as we think, because his neshama continues to remain in this physical world in every single year. So Moshe Rabbeinu really didn't die. So it's not that the Gemara is just trying to find something that a mistake in Haman's words because there's something more important, he didn't know that the yahrzeit of a tzaddik is something special, or he didn't know or or other things just to counteract the fact that he died. That's not what the Gemara is trying to say. The Gemara is trying to say that he thought Moshe died. And if Moshe died, as great as it is we should the histalkus of a tzaddik, but there is still something negative about it, that's for sure. After all, the tzaddik is not here in this world anymore, in his body. So the Gemara says he made a mistake, because Moshe Rabbeinu is different than all other tzaddikim. Moshe Rabbeinu, his neshama continued and his death doesn't count as a death at all. So the truth is there is something in Moshe Rabbeinu's death that we still do nowadays. It says that in Shulchan Aruch that some people fast on ז' Adar because Moshe Rabbeinu passed away. Because there is something negative when we look at it in a very simple sense. But if we look a little bit deeper, Moshe Rabbeinu was born on the same day, and his birth gives us a deeper understanding in what his passing away means, that he really didn't pass away, משה רבינו לא מת. And that was the source of the Yom Tov of Purim. It's because Moshe Rabbeinu was born on ז' Adar, that's why we have the Yom Tov of Purim. That's what the Gemara says here: he thought it was a day of bad luck, it was a day of good luck, which is the day Moshe Rabbeinu was born, and that's why we have the Yom Tov of Purim. Just, by the way, for a moment, Rashi, what Rashi, an interesting Rashi that the Rebbe once explained is very interesting. Rashi says on the גמרא, משנכנס אדר מרבים בשמחה, when Adar comes you should add in simcha, in joy. Rashi says because days of happening- happiness are coming. Rashi says which days? ימי פורים ופסח, פורים and Pesach. Now, what does Pesach have to do with Adar? Pesach is not in Adar, Pesach is in Nisan. Well, some say it means it's a beginning of of of of of special miracles. But then the din should be that Nisan should also be happy. We don't find that, only happy in Adar. So what does Rashi mean, the days of Purim and Pesach? So the Rebbe once explained that when Rashi says Pesach, he means ז' אדר. Because what's Pesach? Pesach is when the Yidden went out of מצרים. Who took the Yidden out of מצרים? Moshe Rabbeinu. So ז' אדר is the beginning of Pesach. So what Rashi says, the reason for our simcha in the month of אדר is Purim, as we all know, and ז' אדר. That shows how important ז' אדר is. But based on what we said before here now is understood, because the birth of Moshe Rabbeinu is the true coming down of the emet and the beginning of the Torah, because Moshe Rabbeinu was emet and he was supposed to give the Torah, he was already ראוי to give the Torah, and that's why it's a great simcha for us, the Yom Tov of ז' אדר. Now there are some people who don't say Tachanun on ז' אדר. Our custom is we do, but it says that the Rebbeim did not say, even by us, in Lubavitch, the rebbeim did not say Tachanun on ז' Adar because it's a Yom Tov, special, like for the rebbeim. I guess it's like we said before that the neshamah of Moshe Rabbeinu comes into the rebbeim, so it's their Yom Tov. But this is what ז' Adar is all about. So when we think of ז' Adar being the yahrzeit of Moshe Rabbeinu and just the birth of Moshe Rabbeinu, so normally we think, well, it's a day that's Moshe's's yovel... birthday, Moshe's's birthday, Moshe's's yahrzeit, and finish. It's not so pashut. ז' Adar represents the concept of Moshe Rabbeinu being megaleh the emet, every revelation of emet into the world, and that's why this is a special day. Yes.

Rabbi, just quick, I have a question. First and foremost, you said earlier in your remarks about the gashmiyut is part and parcel of the עולם השקר. Gashmiyut is the is the enemy of, probably the obstacle to to living a a ruchniyusdike life, a spiritual life, gashmiyut. So Hashem, God commanded Moshe, ועשו לי מקדש ושכנתי בתוכם, build for me a מקדש. And that was Moshe Rabbeinu had to build the the the מקדש, the mishkan, and later on they they brought the מקדש whatever, the בית המקדש. And yet we see this this week's parashah, last week's, this week, and then next and פרשת תרומה, ויקחו לי תרומה, it's all about bringing gashmiyut into the mishkan: gold, and silver, and copper, and techelet, and then chasing and whatever, and cross-shifts. It's all material things. So, the Eibershter wanted you to build a מקדש, and why have the most precious, the most precious material things that that that seemingly are against השקר. What Hashem wants is we should bring the emes into the sheker. Take the world of sheker. Gashmiyus is not emes, gashmiyus is sheker, and by using the gashmiyus for a משכן, that's changing, transforming the sheker into emes. It's said in the Maamar Hibaati Legani. What does it say there? That the קרשים, the walls of the משכן were called קרשים. Each one was called a קרש. How do you spell the word קרש? קוף, ריש, שין, the same letters as the word שקר, שין, קוף, ריש. And it says in pasuk: ועשית קרשים למשכן, make the קרשים for the משכן. We have to take the קרשים and change it over for a משכן. The קרשים had another name: עצי שטים. The word שטים comes from the word שטות, stupidity, which is the same as sheker. And what we have to do is we have to change the שטות, the stupidity, which is the sheker, the lie, the falseness of the world, and change it into emes. Or as it says in that מאמר, we have to take the שטות דלעומת זה, the stupidity of the world, of קליפה, and change it for שטות which is higher than seichel, of kedushah. We have שטות in kedushah also, holy שטות. The word שטות doesn't mean stupid. The word שטות really means turned away from the regular way. If it's lower than seichel, it's a שטות. Like what's a stupid thing? It makes no sense, lower than שכל. Then you have something that's higher than שכל, that's also called a שטות. The difference is that's called שטות דקליפה, the lower one is called שטות of קליפה and this called שטות of קדושה. He brings in the Maamar Haba'ati Legani that a נביא in Tanach was called a meshugener. A Meshugener! A meshuga. It says, \"When will this Meshuga come?\" What's Meshuga? Meshuga is not a bad word. All Meshuga means not normal. No, meshuga means not normal. Now, not normal could be in two ways: you could be not normal because you're worse, lower than normal; you could be not normal you're higher than normal. You have a person who is abnormal because he's such a great tzadik, he's not he's not a normal person, than an average person. שטות also. שטות means not normal, not average. So you have שטות of קליפה and you have to change it to שטות of קדושה. You have שקר, you have to change the שקר to קרש, to a wall of the משכן. And that's making the קליפה and the שקר into אמת. So we have to change the שקר into אמת. Today, I just reminded myself of a vort. There's nothing to do really, but remind myself of a vort. They once asked one of the rebbes, I don't know it was Lubavitch, one of the Lubavitcher Rebbes or a Polisher Rebbe, they asked him, \"How come all the\" this is in the time when the Haskalah movement started and they started, you know, influencing Yidden to turn away from Yiddishkeit, the enlightenment movement. So they asked him, \"How come they're so matzliach, they're so successful and we're not so successful?\" So he says, \"You don't understand. They work for their שקר with an אמת, and we work for our אמת with a sheker.\" So he says, \"That's why we're not we don't they succeed and we don't.\" Yes? It wasn't by the Baal Shem Tov. Dovid Hamelech it says, and other people. Basically it was by those tzadikim who lived in the time of Tanach and those times. The later generations, that didn't come out the גילוי. It's all based on the pasuk where it says it says based on the pasuk that Chazal say: ממלא הקדוש ברוך הוא, השם fills the years of tzadikim. So fills means that it comes to an end. So when the date that the year is full, that's the date his life has ended. Certain tzadikim in the earlier generations, this concept was the גילוי was revealed in even in the physical way. In later generations it wasn't in a physical way. It was only in a spiritual way, but physically you didn't see it. Nevertheless, there were some tzadikim where we actually saw it. The Mitteler Rebbe was born ט׳ כסלו and passed away on ט׳ כסלו. Hard to say. It doesn't say that. It doesn't It's It's See, that's very hard to understand to say that, but it's possible that the same explanation that we have by Moshe, but then it seems like it's by a lot of tzadikim, but we don't find it. We find it by Moshe and by Yaakov. The idea is it's by a נשמה כללית. The whole idea is because it's a נשמה כללית, so that neshama continues on to other people. Huh? Yeah, all the all the נשיאים were נשמה כללית, all the נשיאים, yeah. So the pshat is that the neshama continues, but in another body. That body actually was not there anymore. Moshe Rabbeinu's body wasn't there, so his neshama continued in Yehoshua. But if you go that that it could go on, now we have a kashya, we don't know what's what's going on now. So therefore the pshat is, the Rebbe says here, the idea is that it's in all Yidden, like it says by Yaakov: זרעו בחיים. All Yidden have a ניצוץ of Moshe Rabbeinu, and that's it. Huh? Yeah, every Yid. Well, he is the the ikar, the עיקר הנקודה. Obviously that itself, you have a more what is it? Condensed way, stronger way, and then you have a simple way. Like it says, I'll give you an example: it says every day Hashem gives us the Torah. Every day? We after all, we say in davenen, in the ברכות, ברוך אתה ה׳ נותן התורה. We don't say נתן, he gave us the Torah. He gives us the Torah. He gives it every day. So why do we need Shavuos to celebrate the giving of the Torah once a year? Every day we... Because every day, but there's once a year which is the שורש of every day. And in everything like that. We have a lot of things that we do all year, and there's one day which is the שורש. Simcha, whatever it is. The same thing here. We have one צדיק which his נשמה is the שורש. But in idea, all the people we have התפשטותא of Moshe. That's why you have the two פשטים go together. התפשטותא דמשה בכל דרא ודרא has two two פשטים: one that means it goes into the נשיא, and one it means every ייד. Because they're connected, but the שורש is the צדיק, the נשיא, and it goes to every single ייד. Yes. So Yehoshua got Moshe's נשמה, you know, like he had one of the strong Right, right. Right, right, right. This is every צדיק, like Not every צדיק, every נשיא, every leader. Not every צדיק is a נשיא. You have צדיקים who are צדיקים for their own, for themselves. But every נשיא, every leader, yes, has has a section of נשמה of Moshe. Yes. Why the Chevra Kadisha fast on ז' אדר? ז' אדר is a fast day anyway, but not a fast day for everybody. It's special people who fast. Now the Chevra Kadisha want to make a fast day. It says they not want, they should have a fast day once a year, because they handle the deceased and not always are they able to do it with a proper כבוד, with proper respect. So they have to fast as a form of teshuvah. So they do it once a year. So different communities chose different days. So many, many communities chose ז' אדר. Lubavitch actually is not ז' אדר. Which day? I think כ׳ טבת, yeah, I think כ׳ טבת, ד׳ טבת, I think they have a different day. Other communities have different days. They make one day a year for them as a teshuvah for the mishandling, chas v'shalom, God forbid if it happened, of the niftar, of the neshamah. Okay, it doesn't matter. Okay, because down here I guess they ז' אדר. But different, even in Lubavitch I think different places have different times. They are. Right, so it says, the first one was Adam and the next one was Yaakov. That's why it says that the Gemara says שופריה דיעקב מעין שופריה דאדם. The beauty of Yaakov is similar to the beauty of Adam Harishon. And it means, Kabbalah says that's what it means, that Adam Harishon was the first neshamah which contained all the neshamot, and so did Yaakov. But Adam Harishon was not considered part of כלל ישראל yet, because there was a break in the middle. All the generations till Avraham and then Yaakov was a break. That's why we don't consider him, but in truth, he also had that נשמה כללית, sure. Okay? Is there an expression of לא מת? That's we don't find it doesn't say anywhere דוד לא מת. That's that's the malchut. I mean that's you have to say the peshat, that David David's malchut, like we spoke about I think last week, the malchut of David is an eternal malchut, not like the malchut of others. That's why we don't say סתם דוד חי וקיים. דוד מלך ישראל חי וקיים. It continues because his malchut is a מלכות נצחי, the כתר מלכות. But I don't think it ever says, I'm not בקי in whole Shas or midrashim, I don't think it says a לשון דוד לא מת. By Moshe it says it. Thank you everybody for coming. I'd like