גדול המקרא את ההלל, והם עונין אחריו, like we say Hallel. Just like a גדול, an adult, when he reads the Hallel, when he davens for the עמוד and says Hallel, and he does it in order that his saying should be motzi the other people, not like we do nowadays. Huh? No. A גדול, by a קטן has a different דין. So the way he... והם עונין אחריו ראשי פרקים. And the people only answer certain words, certain beginning words. Not like we do now that chazan doesn't do anything, chazan just finishes off a paragraph, but everyone says his own Hallel. Those days it wasn't. Hallel was said like a choir. No, you'll see. The chazan would say, the גדול is leading. Yeah, okay, that we don't, usually we say the little words with the chazan also. Here, the chazan was motzi, because a קטן cannot be motzi other people, but a גדול, of course. So he would be motzi them, and what would the people say? They would say ראשי פרקים, which is Halleluyah. He would say like a line and they would answer Halleluyah. Then he would say another line, Halleluyah. Oh, he says it: משה אמר אשירה לה' והם עונין אשירה לה'. He would say אשירה לה', they would answer. משה אמר כי גאה גאה, והם אומרים, they'd say אשירה לה'. אשירה לה' was like the chorus, is that the word? Chorus, yeah. Yeah, so that he would say it and they would say אשירה לה'.

That's how R'' Akiva holds the Hallel was said. And that's how, just like by Hallel we do that by Halleluyah, so by the שירה they did the same thing. By Hallel, the way they used to do is, the Rambam himself says that there used to be different מנהגים how you say Hallel. One of the מנהגים was that he would read the line and everyone went Halleluyah, he read another line, everyone Halleluyah. Same thing here: there the chorus was Halleluyah, here the chorus is אשירה לה'. ר' אלעזר בנו של ר' יוסי הגלילי אומר, ר' אלעזר doesn't agree with that, כקטן המקרא את ההלל. No, they said the שירה like if you'd have a קטן saying הלל, והם עונין אחריו כל מה שהוא אומר. Just like when a קטן says Hallel for the עמוד, he can't say and we should not repeat the words, because he can't be מוציא. A קטן cannot be מוציא a גדול. So what would be the קטן if you put a קטן to the עמוד? He would say a line, and everyone would repeat the line, because they have to say it themselves! The same thing here: משה אמר אשירה לה'... No, only if he's חייב מדרבנן. Moshe said אשירה לה' and they... No, it's two דרבנן'ס. Okay. משה said אשירה לה', they answered אשירה לה'. משה אמר כי גאה גאה, והם אומרים כי גאה גאה. Whatever Moshe said, they repeated. So that's another opinion.

ר' נחמיה אומר, ר' נחמיה says, כסופר הפורס על שמע בבית הכנסת, it's like the סופר, like the חזן who's פורס על שמע, what does that mean? שהוא פותח תחילה, all he does is he starts off, והם עונין אחריו, and they read after, meaning קורין כולו יחד, they all read together. So the same thing, כך שרתה רוח הקודש על כולם וכיוונו יחד את השירה ככתבה. They all had רוח הקודש. You know, the first two ways you could say like this: Moshe has רוח הקודש and he knew which words to use. The people, or they just answered אשירה לה', or... Or they would repeat after him. But according to this פשט, that he just started and they all continued together, how did they know what to say? So Rashi says, they all had רוח הקודש, according to this opinion. Three million! They all had Ruach Hakodesh, and they all said the שירה altogether without having seen it, without knowing the words, they just made up the words as they went, and everybody had the same words, because it's Ruach Hakodesh! What do you mean more than once? Say שירה? Once. That's just for the one time. We copy them. Dehainu, so this

comes out, דכולי עלמא סבירא להו, everyone agrees that משה התחיל אמירת השירה לפני בני ישראל. Everyone agrees that Moshe started off before the Yidden. וכמובן מלשון הכתוב, as it's clear from the פסוק, אז ישיר משה ובני ישראל, משה separately and then the אידן, שהקדימו למשה בפני עצמו, the pasuk brings Moshe first. So what's the machloket? הפלוגתא היא באופן המשך השירה על ידי בני ישראל, the machloket is: how did it continue? Says Moshe first. No, it wouldn't write Moshe at all. Moshe is part of the Yidden. Why not? Is he not a Yid? It should say אז ישיר בני ישראל, includes Moshe. In the second shirah, the shirah in Parashat Chukat, the pasuk says אז ישיר ישראל. And Moshe, I'm sure, sang along. He was also one of the Yidden, for sure he sang, maybe even the loudest! But it says Moshe, assume that Moshe was first. Said, everyone the machloket is how did it continue.

לדעת Rabbi Akiva, according to רבי עקיבא, אמירת כל השירה היתה על ידי משה בלבד. Only Moshe said the shirah. בני ישראל רק ענו אשירה לה', all the Yidden did after every paragraph or every נארפער, every sentence, they answered, \"אשירה לה',\" but the words of the shirah only Moshe said. לדעת Rabbi Elazar, according to רבי אלעזר, גם בני ישראל אמרו את כל השירה. No. The Yidden also said the whole shirah. אבל לאחריו, but after, ובדרך מענה לאמירת משה, and as an answer Moshe said אשירה לה' לה', Moshe said כי גאה גאה, משה said ה' ימלוך לעולם ועד, they answer ה' ימלוך לעולם ועד. They also said the whole shirah, but they said it after Moshe started. ואילו לדעת רבי נחמיה, according to רבי נחמיה, משה רבינו רק התחיל את אמירת השירה, all Moshe did was he started, אבל אחר כך אמרו כולם יחד את כל השירה, everyone said together. Now, what's the basis of the machloket? וקמיפלגי בפירוש תיבת לאמר שבכתוב. They argue what is the meaning of the word לאמר, אז ישיר משה ובני ישראל לאמר, to say. What does it mean to say? They all said it. So who were they saying it to? Oh, כמבואר בגמרא, the Gemara explains over there, במה קמיפלגי? What's the basis of the machloket? רבי עקיבא סבר, רבי עקיבא holds לאמר אמילתא קמייתא, לאמר goes on the first words. What was the shirah? How did the shirah start? אז ישיר משה ובני ישראל לאמר אשירה לה'. So the word לאמר goes אשירה לה' that the Yidden constantly said אשירה לה'. Whatever Moshe said, they answered אשירה לה'. ורבי אלעזר בנו של רבי יוסי הגלילי סבר, he holds לאמר אכל מילתא ומילתא. He says the word לאמר means not on the first words, but every sentence the Yidden repeated. The יידן לאמר, repeated. ורבי נחמיה סבר, ויאמרו דאמרו כולם בהדדי. It's like it's ויאמרו לאמר, so it's two words, they said to say. ויאמרו means that they all said it together and לאמר just means דפתח משה ברישא, משה started. That's all. Moshe just started the first words and then it continued all together, that's לאמר. ויש להבין, so you have to understand, מהי סברת המחלוקת בפירוש פסוק זה? What's the reason for the machloket? I mean, they argue in the peshat. There has to be a reason why they hold that this holds לאמר means this, he holds לאמר means this. Besides another thing, דמזה גופא שהכתוב משמיענו בתיבת לאמר את אופן אמירת השירה, the fact that the Torah says לאמר, which that teaches us how they said the שירה, מה אמר משה, ומה אמרו ישראל, what Moshe said, what Yidden said, משמע שיש בזה נפקא מינה באמירת השירה ותוכנה. Mashma there is some difference in what the שירה means. צריך להבין, we have to understand, מאי נפקא מינה בתוכנה של אמירת השירה, what difference is it when we talk about the content of what the שירה is, כיצד ובאיזה ובאיזה אופן משלושת הפנים הללו אמרו את השירה? What difference does it make what Moshe how they said the שירה לגבי what the שירה stands for? The שירה is the same words. Whichever way it was, it's all the same. So why is it, what's the nafka mina? From here it's mashma that it gives out the concept of the שירה in different ways. כן צריך להבין, כן צריך להבין, לדעת רבי נחמיה, we also have to understand, in Rabbi Nechemia's opinion, שמשה רק פתח לבני ישראל, משה just started the third opinion, אבל אחר כך אמרו את השירה כולם ביחד, and then they all said it together, מהו ענינה של פתיחה זו על ידי משה רבינו? What's the inyan that Moshe Rabbeinu started? Mimela the other two that Moshe said it something special, but here all this Moshe was like a chazan. He started for them, \"הודו לה'\", so everyone continues, davenen. So what's the big deal of Moshe? Something special. לדעת Rabbi Akiva ולדעת Rabbi Elazar, according to Rabbi Akiva and Rabbi Elazar, יש לומר בפשטות, we could say why, what's the inyan that Moshe started? כי לא ידעו בני ישראל לא ידעו מעצמם נוסח השירה, simple, the Yidden didn't know what to say. לכן היו צריכים לענות אחר משה, so Moshe had to say and then they would answer. And then the difference is what they answered. אם רק אשירה לה', according to the first opinion of Rabbi Akiva it's אשירה לה', אי שנו אחר כל דברי השירה, or they answered everything. But it makes sense. אבל

לדעת רבי נחמיה ששרתה רוח הקודש על כולם, according to Rabbi Nechemia that everyone had the רוח הקודש, וכיוונו יחד את השירה ככתוב, and they all, were מכוון, had, got the שירה, הרי לא היו צריכים לכאורה לפתיחתו של משה כדי שידעו זה את השירה. What did Moshe have to start for? They didn't know how to know the shira. ולכאורה כן מוכרח לומר גם לפי הדרשה שוב בהמשך הגמרא, so this, perforce, you have to say even according to the the Gemara further continues, שגם עולים ויונקים אמרו שירה, it says that the even the babies also said shira. ואיזה יש אפילו עוברים שבמעי אימן אמרו שירה, even the fetuses in the mother's stomach said shira. שבהם לא שייך לומר שידעו לכוון את השירה לפי ששמעו זאת ממשה, like them, you certainly can't say that they knew what to say because they heard it from Moshe. So how did they know? They they didn't hear it from Moshe, because their ears, they couldn't hear. אלא שזהו על פי רוח הקודש ששרתה עליהם. For sure that this had ruach hakodesh. כמבואר בגמרא, as the Gemara says, שאמירת השירה שלהם היתה זו מראות ראיית השכינה. Why did they say shira? Because they saw the Shechinah. כי ראו את השכינה ואמרו. They saw the Shechinah and they said, How did they see the Shechinah, inside the stomach? כרס נעשת להם כאספקלריא המאירה וראו. The stomach became for them transparent, and they could see the Shechinah. על כל פנים, where did they get it from? From Moshe. So we could, so anyway, we have to say by them that they got it from Moshe. So according to the first two opinions we understand they had to get it from Moshe. But they didn't, I mean they didn't get it from, I'm sorry, they didn't get it from Moshe, well the children, babies certainly didn't. So you have to say anyway that it's ruach hakodesh. So why couldn't all the Yidden say their own without Moshe starting? מה התוכן, מה המטרה בפתיחה של משה, of Moshe, what's the idea and the purpose of Moshe starting it? Moshe being the chazan, the starter, what's the idea? Belly transparent, what did they see? They saw the Shechinah. Doesn't mean a gashmiyut transparent... So probably it means that while they were in the while they were in the stomach they saw. But here when we talk about Moshe and we're talking about the ear, it means level of נבואה. No, here it doesn't mean. Here it means how they were able to see through the stomach, that's it. Yes, it's the same לשון. Okay, so now we have to understand these three opinions, and what's the idea of Moshe starting, and a whole different He says like this, על הפסוק אז ישיר משה ובני ישראל את השירה הזאת לה' ויאמרו לאמר, and this pasuk of the שירה, משה and the Yidden sang, and they said, let's sing to Hashem' and they said, the פירוש Or Hachaim, the Or Hachaim Hakadosh says like this, ויאמרו לאמר אשירה, פירוש שאמרו זה לזה לאמר. They each said to each other, פירוש שאמרו שיאמרו שירה יחד בלא בחינת השתנות והפרדה. They said to each other doesn't mean they were talking to each other. They all said it together, meaning there was no separation between the two. עד שיהיו כאיש אחד. When they said שירה, they became like one person, they became all united. הגם שהיו שמה רבים ונתקבצו יחד ועשו כן, ואמרו שירה לשון יחיד, even though they were many, they got together and they said it, and they said אשירה לשון יחיד, singular, כאילו הם איש אחד. Why did they say אשירה, I will sing, they should say נשירה, we will sing. שזולת זה היו אומרים נשירה, otherwise they would have said, נשירה, we will sing. So what does this pasuk mean? That they all were באחדות, they became one unit. But they each said it ביחד, they each said I... Yeah, but as they said it all together, what do we, when a lot of people sing together? זאת אומרת, this Uh? Well, you can say it, but the pasuk, what does it say, נשירה. Is that according to every tanna, or is that just it's not different. What do you mean? That they all they said it לשון יחיד. That's the pasuk, we want to know. זאת אומרת, this means to say like this: שאמירת השירה היתה באופן מיוחד במינו. This saying shira was a spite that a very special way, שכל ישראל השתוו, they all said it the same, כאיש אחד ממש, בלא השתנות והפרדה, like one person without any differences. ועל פי מאמר חז''ל and now based on what the Gemara we brought before, שגם עוללים ויונקים, and even babies, ואפילו עוברים שבמעי אמן, and even in the mother's stomach אמרו שירה, said שירה, נמצא, so it comes out, שבאמירת השירה היה מעמד של אחדות גמורה, when they said the shira, there was such an אחדות of all the יידן, בלי שום השתנות והפרדה, no difference, מהגדול שבגדולים ועד הקטן שבקטנים, עד העוברים שבמעי אמן, the greatest and the smallest and the babies and the fetuses all became one unit and they said it together. It's the same unity that they had later on, in Matan Torah? I don't know. It's a bigger unity. Just follow in. That's why, why The babies, would you have babies there also doing the same thing? Everybody was by Matan Torah. Matan Torah is one thing, but to say that it ויחן, I don't know. ובזה יש לבאר, זה שלכולי עלמא היתה אמירת שירה של בני ישראל בהקדמת פתיחת משה. This will explain one of the kushyos was: what's the idea of Moshe starting? And he said, according to the first two opinions we have a sevara why, but according to the last opinion, what's the idea? He said, I'll tell you, the whole nekudah is that you have to have Moshe, why? כי אחדות מוחלטת כזו, because such a an absolute אחדות, שכל ישראל יהיו כאיש אחד מהגדולים ועד הקטנים, that everybody should be like one, the biggest to the smallest, כולל עוללים ועוברים שבמעי אמן, even babies in the mother's stomach, יכול להביא אך ורק על ידי משה רבינו. Only Moshe Rabbeinu can be מאחד all the Yidden. And that's why he had to start it, because that's the only way it could happen is because of him. הביאור בזה. What's the explanation? היות שמשה רבינו ראש הדור, ונשיא הדור, being Moshe Rabbeinu is the head of the generation, and he's the נשיא of the generation, לכן הרי הוא כולל את כל הדור כאחד, so he includes within him the whole generation as one. He's one person which contains everybody. וכלשון Rashi, and like Rashi says, משה הוא ישראל, וישראל הם משה, משה is the Yidden, and the Yidden are Moshe. Why? שנשיא הדור הוא ככל הדור, the נשיא of the generation is like the whole generation, כי הנשיא הוא הכל, because the נשיא is everything. So mimela, the נשיא contains he's one person which everybody is in him. ואחדות זו דישראל כפי שהם כלולים במשה, and this אחדות of Yidden the way they are in משה, הרי היא באופן שלמעלה מהתחלקות, is a way which is higher than any differences. כי נשיא כשמו, the word נשיא, what does the word נשיא mean? מנשא נשוא ומורם מן העם. נשיא לשון elevated, he's above everybody. משכמו ולמעלה גבוה מכל העם. It says by a מלך, by שאול המלך, like he's so tall that everybody reached his shoulder, which means ברוחניות, that means he's above. Since he's above all the אידן, לכן האחדות דישראל כפי שהם כלולים בו, therefore the achdus of the Yidden the way they're in him היא באופן שלמעלה מהתחלקות. It's no difference: אנשים, נשים וטף, שווים, men, women, children, על דרך השווה ומשווה קטן וגדול, like it says by the Oibershter. We say in חלק מאמינים שהוא השווה ומשווה קטן וגדול, as to Him everyone is the same. Why? Because He's completely beyond everybody. Moshe Rabbeinu was also completely higher than the Yidden. So if you're in the level of the Yidden, so there's differences. In that level, there is a change, there is a difference, but if you're beyond, and especially if you're beyond looking from up down and they're all within him the way he is higher than them, they're all one. So who could make, lachan, therefore, על ידי שפתח משה רבינו שירתם של ישראל, therefore was, because Moshe started, שאמירת השירה שלהם באה על ידו ובכוחו, since the shirah came through him and with his כוח, הרי זה פעל שאמירת השירה על ידי כל הדור, that caused that the shirah from all the people and generations תהיה בהשתוות גמורה, should be completely the same, כמו שהם כולם במשה, the way they are in משה, כאיש אחד, like one person, בלא שום שינויים וחילוקים, without any changes. Different, if they're all Jewish and that's linked to Moshe, are Jews special with Moshe? בפשטות משה בכל דור. It says whatever Moshe is we have in every generation. So there obviously we have it. So, what you said it goes on whether it's So far we've been talking about Moshe. The end will be we'll go to this picture. So far we're talking about Moshe Rabbeinu, and in fact Is this all three opinions, or just Yeah, yeah, we'll see the differences. This is a נקודה כללית. This is a general נקודה to all opinions. Moshe was involved as a head in all opinions, and that had to be as a first. First step has to be Moshe, because he's the only one that could make this achdus. ויש לומר, the Rebbe says we could say שזהו, זו היא כוונת המכילתא על הפסוק, this could be the peshat in the Mechilta on the פסוק \"אז ישיר משה ובני ישראל\", the Mechilta says like this: \"משה שקול כנגד כל ישראל וישראל שקולין כמשה בשעה שאמרו שירה\". The Mechilta says Moshe is like all the Yidden and all the Yidden like, Moshe weighs, is chashuv like all the Yidden, and all the Yidden are like Moshe when they said shirah. What does that mean? כדי לבאר יתור הלשון בכתוב \"משה ובני ישראל\", the Mechilta tries to explain why does the pasuk say \"משה ובני ישראל\". אף שמשה הוא בכלל בני ישראל, משה is a Yid, so it could have said \"בני ישראל\". But in order to answer that kashya the Mechilta didn't have to say this: היה מספיק לכאורה לבאר שמשה שקול כנגד כל ישראל, all the Mechilta should have said, Moshe is equal to all the Yidden. So that answers why it says Moshe separate. וזה שנקט המכילתא, still the Mechilta says the other side also: לא רק שמשה שקול כנגד כל ישראל, not only that Moshe is equal to all the אידן, אלא גם שישראל שקולין כמשה בשעה שאמרו שירה, that Yidden are like Moshe, משמע, and this is משמע כוונת המכילתא לפרש שמשה וישראל הושוו באמירת השירה. So this Mechilta is saying they're both equal. משה, אידן, both sides are all equal. ויש לומר שהשתוות זו באה, how did this equality come? מצד זה שבני ישראל הרגישו שמשה ישראל וישראל משה, when they felt that Moshe and the Yidden are one, שכולם נכללו במציאותו של משה, so they're all included in משה, וזהו מה שאיחדם והשווה במציאותם, and that makes them all one. So they realized that they are all included in Moshe. Moshe is a נשמה כללית which includes them all, and there they are all equal, וממילא that made them down here also to be equal. וזו היא כוונת סיום המכילתא, that's the pshat in the end of the words of the Mechilta: \"ישראל שקולין כמשה בשעה שאמרו שירה\", and the Yidden are like Moshe when they said שירה, שאמירת השירה על ידי פתיחת משה, משה וישראל פעל על ישראל, because Moshe started, when they said shirah how did the shirah start? Moshe! So since Moshe started, that פעל שיהיו שקולים כמשה, that they should also feel they're like משה, היינו שנעשו מושווים באמירת השירה עם משה, they're equal with Moshe, why? כיוון שמשה ישראל וישראל משה, אידן are Moshe. The

bottom line here is we know why they had to come through Moshe, because this shirah had a special, unique quality that they all were one. They could only be one without any differences because they're all included in Moshe is beyond. So that's why it had to come through Moshe. ולפי הקדמה זו, now that we have this introduction, יש לבאר את שלוש השיטות באופן אמירת השירה, you can now understand the three opinions. כיוון שאמירת השירה הייתה צריכה להיות באופן מיוחד, שיאמרו כולם באחדות גמורה, since the shirah had to be said in a specific way that they all should be like one, לכן לכולי עלמא, therefore like this, everyone agrees פתיחת השירה הייתה על ידי משה, that's for sure. Moshe had to start it, הפועל אחדות והשתוות בכל ישראל, since he started it, he's the one that caused that all the Yidden should be able to be equal. The second thing is אמירת השירה עצמה על ידי ישראל עלתה באופן שיתאחדו עם שירת משה. Another nekudah that everyone agrees, that the way the Yidden said their part had to be in a way that they're connected to Moshe's shirah. Through, in the way of Ruach Hakodesh? No, one second. Don't jump the gun. Huh? All three ways. All three ways! It had to start through Moshe is number one, they all had to say it in a way that they become united with Moshe. כי הרגישו שכל מציאותם משה, ישראל ומשה, תכלית האחדות, they felt that their whole thing is with Moshe, so they had to be in one with Moshe. That's agreed according to all opinions. הפלוגתא היא במידת ואיכות שייכות ואמירת השירה של כל ישראל למשה. The machloket is in which way did they connect themselves to Moshe and the achdut that Moshe brought about, in which way was it. And this is when they go three opinions.

According to Rabbi Akiva, according to רבי עקיבא, אמירת השירה כולה היא על ידי משה רבינו, that the whole shirah was said only through Moshe. וישראל ענו רק אשירה לה'. All the Yidden answered every time אשירה לה'. דהיינו, still, they had a שירה, כל ישראל יצאו ידי אמירת השירה באמירת משה. They're so much part of Moshe that they didn't even say it! They were all yotzei with what Moshe said. They only said אשירה לה'. לדעת רבי עקיבא, זוהי שלמות האחדות. Rabbi Akiva says, since the שלמות האחדות was at that time, he feels what's the real achdut? כאשר באופן של ביטול גמור, עד שהם יצאו בשירת משה, you don't even say it at all, you're completely yotzei with משה, שהם רק עונים אחריו. All they did, they answered the chorus, but they were yotzei with Moshe. שבזה מודגש שכל מציאותם של ישראל אינה אלא מציאותו של משה. That proved, not proved, that expressed that their whole metziut is not their own, they have no metziut, they're also Moshe. That's why they were yotzei with Moshe. They were more than yotzei, they were like saying it without saying it. No, that's the pshat, they were yotzei. Why were they yotzei with Moshe? Because they didn't, they shouldn't say it themselves, because their whole metziut is Moshe. It's like the... I don't know. I hear, I hear. That's by Hillel. How about by shira? You know what he thinks. Oh, the philosophy of צדיק באמונתו יחיה. That's the first opinion.

לדעת רבי אלעזר, היו עונים אחריו כל מה שהוא אומר. According to Rabbi Elazar, they copied everything he said. Why? So, for the same reason. Because the whole idea is they had to say it in a form that they're united with Moshe. והוא סובר, he holds, ששלמות זו של אחדות, כאשר בני ישראל מרגישים אחדות זו, גם כפי שהם במדריגתם. He said like this: to be completely batel and not to feel yourself as a metziut, you're batel to Moshe, it's very good, but that's not the tachlit of achdut, he says. Tachlit achdut is even when you feel yourself as a separate metziut, you feel like you're nothing but Moshe. שבאופן הנ\"ל שעונים אחריו רק אשירה לה', Rabbi Elazar said like, according to the first point the way Rabbi Akiva says that they only answered אשירה לה', מודגש שישראל כפי שהם במדריגתם, מצד מציאותם, אינם במעמד של אחדות מוחלטת. What does that show? We Yidden are not b'achdut. The only way we can get b'achdut is if we give up our metziut. והאחדות תלויה בזה שהם רק עונים אחרי משה, ביטול גמור. That's what you, you're telling me, he says, that you're actually showing that you're not, it's not you're not b'achdut. As when we are the way we are, we're not b'achdut. In order to get achdut, we have to give up our metziut. So, he said that's, that's no good. That's not achdut. That's not a real achdut. ולכן סובר, that's why he holds, שאמרו כל השירה כמו משה, פארקערט, they said the shirah themselves, but they said exactly what Moshe said. אלא שזה גופא באופן של עונים על אמירת משה, שיהיו תלויים בשירת משה. They takeh said it themselves, and while they're saying the words themselves, they're nothing but saying, only answering to Moshe and copying Moshe. That's a higher level of achdut.

רבי נחמיה סבירא ליה שגם שירת בני ישראל יחד באופן של מענה למשה אינה עדיין תכלית האחדות. He says if you're saying that way, that they said themselves and they said it as copying Moshe, it's also not a real achdut. אף שיוגש שישראל ומשה, you should feel that Yidden and Moshe are one, מאחר שרק עונים אחריו, after all they're only saying it after him. So, just like Rabbi Akiva holds, according to Rabbi Akiva, I mean, the fact that they're giving up their metziut is not completely achdut because we're not, even according to the second one, the bottom line is they're copying Moshe, so they on their own don't know what to say. That means that there's also a level of not being really who you are. When is the real achdut? If you, yourself, and you say what you say yourself and you're still saying what Moshe says. ולכן לדעת רבי נחמיה, אמרו כולם יחד, בלי שום התחלקות כלל. They all said it together with Moshe. They didn't copy Moshe. They said it together with Moshe. שזה מביע שמשה וישראל וישראל ומשה. That shows that they're all one. אלא שזה גופא נתגלה על ידי שמשה פתח באמירת השירה. Moshe had to start. So, Moshe started shows it all came from the koach of Moshe, and then Moshe made it so that they said what Moshe said without listening to Moshe. In other words, it comes out like by a person if finally you ask the Rabbi everything to do. Okay. Then you have a madreigah that you work yourself such a hiskashrut to the Rabbi that your own seichel works you will figure out what it's mamash where the Rebbe's Rebbe goes. Or בכלל, לגבי תורה also, you could be batel to Torah, then every time you need, you look. Then you have you, you pashut you, you purified yourself, מזרכך yourself so much, that you're all one. Yeah, it's called to an inyan of Torah. The same thing by Mashiach. Okay, I mean it shows, shows this, He insisted on this. To understand the אהבה that we said that comes from Moshe, we'll go deeper.

How in fact does the ערב רב get to love of Yisrael? First we'll add what does it mean Ahavat Yisrael. Add more. It's מבואר כמה פעמים שיש שני ענינים. We said many times there are two inyanim. There's the mitzvah is אהבת ישראל, ואהבת לרעך כמוך. So the mitzvah is to love another Yid, כמוך, like yourself. שבזה יש עדיין שני אישים נפרדים. It's still two people. אוהב ואהוב. You have the lover and the one that's being loved. אלא שאוהב כמוך. However, you love him like you love yourself. But it's כמוך, like yourself, but there's still two people. And then you have a סיבה. Which actually, is it אהבה אהבה לרעך כמוך? How is it taka possible that you should love somebody else like yourself? It's an inyan of אחדות ישראל. Because of about this שבפירושו שכל ישראל מציאות אחת כאיש אחד ממש. Because be'emet all the Yidden are one. Because all the Yidden are one, I could love somebody else like myself. ובזה גופא יש כמה אופנים ומדרגות. The Rebbe brings this out in so many details. There are many levels in this gufa. בספר Tanya מבאר Alter Rebbe. In Tanya, the Alter Rebbe explains שאחדותם של ישראל באה מזה שכל הנשמות כולם מתאימות ואב אחד לכולנו. Why are all the Yidden באחדות? Because all the neshamot are equal. In their source, they're all the same. They all come from the same Father. ולכן נקראו כל ישראל אחים ממש. We're all called brothers. מצד שורש נפשם, because the root of the נשמה, בה' אחד. רק שהגופים מחולקים. The bodies are are separate, but the neshamah is not. That's one thing about this. אחדות is that we all come from the same source, we're brothers, and Yerushalmi, but in the Yerushalmi it says, שכל ישראל גוף אחד הם. All the Yidden are like one body. כמבואר שם המשל על זה, brings a mashal, if you take שתי ידים של גוף אחד, like you have two hands of one body. So, lichora, that's an even higher level of Ahavat Yisrael, that's a higher level. The achdut we said before was that takeh we're different, but because where we come from, okay, two brothers come from one father. So, it's achdut, they have one source, but b'foal we're two separate people. And the Yerushalmi it says more. כי זה שכל ישראל אחים ממש, when the Yidden are brothers, לפי שיש אב אחד לכולנו, because we have one Father, מורה רק שהאב, שורשם ומקורם אחד. It shows that the Father, the root is one. אבל ישראל עצמם, כפי שהם במקומם, the Yidden the way they are down here, מחולקים זה מזה. We're we're we're different. The best re'aya from the word, אב אחד לכולנו. There's one father for all of us. That means there is many of us. Be'emet. אלא שהינם אחים ממש. There are many of us which are like brothers. ואף על פי שאהבת אחים אינה כאהבת איש לזר, even though when brothers love each other, it's not like loving a stranger, אלא היא אהבה עצמית, it's an essential love, בלשון הכתוב עצמי ובשרי אתה, you're my flesh and my my bone. מכל מקום אישים נפרדים לחלוטין. Two brothers are still separate. What? Two brothers could argue. I mean, שאין כן זה שכל ישראל גוף אחד, and the fact that all the Yidden are like one body, מפני שכל ישראל הם כקומת אדם אחת שלמה, all like one big body. אין בהם גם כפי שהם במקומם התחלקות של אחדות. They're not even brothers. You can't say they're separate like brothers. הם מציאות אחת, גוף אחד. We're all like one. Like he said, two hands of the same body. Which love is stronger? Brotherly love between brothers, or between father and son? A father and son. Father and son is like Father? No, son and father, not. But lichora, it comes out that the Yerushalmi is a deeper level of achdut than it says in Tanya. But, the, says the Rebbe, we have to understand. מדוע לא הביא רבינו הזקן בתניא זה? So, why doesn't he bring in Tanya that כל ישראל הם כקומה אחת שלמה, that all the Yidden are like one body, גוף אחד. ובמקום זה בחר, what the what the Alter Rebbe writes instead, שאב אחד לכולנו, we all have one Father, ולכן נקראו כל ישראל אחים, we're called brothers. He should have brought, if he wants to show פרק ל\"ב, it's the perek of lev, the heart, in Tanya, wants to show the inyan of achdut of all the Yidden, he should have brought that. שלכאורה ראוי לומר, that the peshat could be like this. זה שנקראו כל ישראל אחים ממש, להוציא בתניא שם, we have to understand the הגדרת מהות האהבה, שאהבת ישראל צריכה להיות כאהבת אחים. The Alter Rebbe, when he says that we're like brothers, he doesn't say that's why we have to love each other like brothers. Because if you say you have to love each other like brothers, it's like loving, one person loves the second. Because a brother is also a second person. That's not what he's trying to do. אלא רק בתור הוכחה לזה שאב אחד לכל מוחל הנשמות. He wants to say we're like brothers to prove the to to express the point that we have one source. ולכן לא הביא שם הא דכל ישראל גוף אחד. That's why he didn't bring that all the Yidden are one body. כי אהבה שלמעלה מדובר בתניא שם, הבאה מזה שאב אחד לכולנו, היא למעלה יתירה גם מזה שכל ישראל גוף אחד. He wants, we'll explain in a second, he wants to the Alter Rebbe wants to say in Tanya that there's a certain love that we get because we have one Father. To bring it out, he says we're like brothers. But not that we should love each other like brothers. No, we should love each other much more than that. But to show that we're all from one Father, so he uses the word brothers. What does he mean to say then? And he said what he's trying to say is a higher level of love. הסברת הענין, the pshat is like this. זה שאומרים בתניא שם על אחדות נפשות ישראל בשורשן ומקורם, אב אחד לכולנו, when he says in Tanya that we're all one because in the שורש ומקורן אב אחד לכולנו, ובכדי לבאר שאהבת ישראל במקומה יכולה להיות כזו שתבוא מהרגש העצמי והאמיתי של כל נפש ישראל, כפי שמסיים התניא: מנפשם בה' אחד. Trying to say like this: when we here, Yidden are down here, we have the ability to love another Yid like we are in our shoresh. In our shoresh we're one? 'Cause we come from one father? We could love each other, he says, because of that. But not because of that down here where we could love each other like brothers, no. We could love each other as one. He explains. וכידוע לשון אדמו\"ר הזקן, the Alter Rebbe says שאהבה ואחוה אמיתית היא שבאה על ידי שאין האדם, לא רק מגביה נפשו על הגוף, in order to love another Yid, not only your nefesh has to be stronger than your גוף, אלא מגביה מעלת הנפש מעלה מעלה עד עיקר ושורשו, he says. You have to elevate yourself to come to the shoresh. ועל ידי זה מרגיש שורש נפשו ה אב אחד. That's when you feel down here your shoresh. So you feel that really we're all, we're one in the father. Umimela one. ופשוט הוא, and it's clear, שהאחדות מצד זה שאב אחד לכולנו היא למעלה יותר מאחדות דכל ישראל הם גוף אחד. The love that you have, the way we feel that we're one in the shoresh is a greater love than feeling that we're one body. Why? שהרי אפילו דרגת אחדות דגוף אחד ממש, לא רק אחים, even the love that you have in one body, not two brothers, but one hand to the other, אינה אחדות מוחלטת, it's not a real achdus. כי גם בגוף אחד יש התחלקות דאברים, because you could have one body and there're two, we're עד לחילוק מן הקצה אל הקצה, they're two opposite parts, ראש ורגל, the head and the foot. מה שאין כן כפי שנפשות ישראל כלולים בשורשם באב אחד, the way the neshamos are in the shoresh by one, הרי למעלה מכל התחלקות, the way the two brothers are in the father there's nothing, there's only one father, they're all one. ועל אחת כמה וכמה מצד ש אמיתית שורש הנשמות בהוי' אחד, דשם ניכר דכל ישראל חלק אלוקה ממעל ממש, and certain not only by down here, but the way we're in הוי' אחד, which every neshamah is be'emet a חלק אלוקה ממעל ממש. הרי כשם שהוי' אחד הוא פשוט בתכלית הפשיטות, just like the Aibershter is one, mamash one, למעלה מכל התחלקות, there's no separations, כן הוא בנוגע לנשמות ישראל שהם חלק אלוקה ממעל ממש, same thing by Yidden which are part of השם, שענין האחדות מצד שורש נפשם בהוי' אחד, that the fact that we have achdus because of the שורש, הוא באופן של נקודה אחת שלמעלה מגדרי התחלקות לגמרי, there's no hitchalkus, we're mamash one! More even than two hands. Two hands are one body, but they're still two hands. And this is mamash one. And that's what the Alter Rebbe means to say, we have to realize that we have a shoresh, and we could be in that level of that shoresh. Doesn't mean by the guf, the guf is because of the bechirah of Hashem chooses the guf, the guf is also, it's not as high as this? The shoresh? The source of the bechirah? But that's one to another, not from the Aibershter. The love from one to another. Shoresh in the neshamah. Is Hashem' אחד. חלק אלוק, yeah, Hashem' אחד. Also the guf is from Hashem's bechirah, is it also like it's of the same? Yeah, but that's more behe'elem. That's more behe'elem because it's a gashmiyusdike guf. It came down more, but what we have to reach up, we have to reach up to the source of this. Yeah, but how do we reach there? We'll see how to reach there. We'll see if the guf could get there. והכח לעבודה זו להגביה מעלת הנפש שתרגיש שורשה בהוי' אחד, how do you reach this level of feeling the nefesh the way it's in the shoresh and feeling that we're mamash one, there's no, we're all one metziut? That could only come על ידי דביקות בתלמידי חכמים. That's through hitkashrut to the Rebbe. כמו שביאר רבינו הזקן מה שאמרו רז\"ל, the Alter Rebbe explains what Chazal say על פסוק \"ולדבקה בו.\" The Gemara says like this: פסוק says you should cleave to him. The Gemara asks, because it's impossible to cleave to to cleave to the אייבערשטער, he's fire! שכל הדבק בתלמידי חכמים מעלה עליו הכתוב כאילו נדבק בשכינה ממש. If you're connected to the talmidei chachamim, you're connected to him. ועל ידי דביקות בתלמידי חכמים שהם הצדיקים והחכמים ראשי בני ישראל שבדורם, if you're connected to the talmidei chachamim, it doesn't mean stam a chacham who knows how to learn. The Alter Rebbe טייטשט it's צדיקים and the חכמים ראשי בני ישראל, the heads of the Yidden. So, מזה נדבקים נפשות העם ביסודם הראשון ושורשם למעלה, when you get connected to them you get connected to the source למעלה, כמבואר בארוכה Tanya. That means that it's through hitkashrus to the Rebbe you could reach this level of achdus the way it's in the shoresh. ויש לומר שבזה גופא יש חילוק בין תלמיד חכם בכלל ראשי בני ישראל שבדורם ונשיא הדור כמו משה רבינו. It seems like so far, connected to talmidei chachamim, stam talmidei chachamim, so leaders. But you want to say it's not. There's two deragot: there's leaders, and then there is, sof sof, the נשיא, the the the Moshe Rabbeinu of the generation. And there is a difference. ומובן זה בהקדם מה שמצינו בכמה מקומות, to explain this, yeah, it says in many places, שהמלך נמשל ללב. Melech is connect, is compared to the heart. The king is the heart. וכן הוא Rambam הרמב\"ם, the Rambam actually says, לבו של מלך הוא לב כל קהל ישראל, the heart of the king is the heart of Klal Yisrael. Shows that the king is like the heart. שהטעם בפשטות, so why compare a king to the heart? כשם שחיות כל הגוף תלוי' lev, just like the chayus of the whole body depends on the heart, כך חיות כל קהל ישראל תלוי' במלך. So the chayus of the whole Klal Yisrael depends on the king. And the king means not a, means a king like David HaMelech and so on, which is the נשיא of the generation. Aber dach, we have to understand, why do we say heart? הלא חיות הגוף תלויה בעיקר במוח שבראש, mainly it's connected to the brain, שממנו נמשך חיות לכל איברי הגוף גם אל הלב, the chayus comes to the whole body, including to the heart, comes from the brain. אם כן למה דימה מלך ללב ולא למוח? So why did they compare him to the heart? You should compare him to the brain. Yesh lomar, I've heard that the pshat could be like this: המידה שבהשפעת הלב לאיברי הגוף לגבי השפעת המוח עליהם, let's see, what's the difference between what the heart gives to the to the body, what the brain gives to the body? שאותה החיות שנמשכת מהלב לאבר זה נמשכת גם לאבר אחר ולכל האיברים. The same chayus that comes from the heart to one part, comes to the heart, comes to to one limb, to one organ, comes to the other one also. שהרי מהלב נמשך דם לכל האיברים, because the blood, the heart gives blood to the whole body, שבו מלובש חיות הנפש, כי הדם הוא הנפש. The blood has the chayus. And the blood comes from the heart. Where does it come to? To this part, that part, to all the parts. והרי בכל האיברים נמצא אותו הדם בלי התחלקות, because all the parts of the body have the same blood. What's the difference? מה שאין כן עיקר החיות שנראית בגילוי לאיברי הגוף מהמוח שבראש, but the chayus that comes the way we see it is from the brain, היא באופן שכל אבר מקבל חיות כפי השייך לו לפי מציאות תכונתו. Every part of the body gets the chayus from the brain in a different way, according to what it is. העין לראות, the eye to see. האוזן לשמוע, the ear to hear. הפה לדבר, the mouth to speak. הרגליים להלך, the the feet to go. So the brain is gives it to individuals. וזהו הטעם שהמלך... It's through the dam, no? May have to... No, that's a difference of chayus, because the whole chayus of the body, including the brain, comes from the blood, but that's another thing. But this gives the chayus in a specific way. וזהו הטעם שהמלך נמשל ללב, that's why we compare the king to the heart, כי נוסף על זה שהמלך משפיע לבני המדינה את כל צורכיהם, besides the fact that the melech gives chayus to the whole מדינה, he gives them their needs, לכל אחד ואחד לפי עניינו, everyone what he needs, אבל עיקר עניין המלכות, the main part of a מלך, הוא מה שבעצם מציאות המדינה כולה תלויה במלך. It's a klaliyisdike zach for everybody. The whole country is comes through the melech. כמו שהלב משפיע עצם החיות לכל איברי הגוף. The heart gives the chayus of the body and the whole thing, so there is a נקודה כללית. ויש לומר שעל דרך זה הוא החילוק ברוחניות בין ראשי אלפי ישראל שבכל דור ודור לנשיא הדור. This is the difference between the תלמידי חכמים and the leaders compared to the נשיא הדור. What's the חילוק? החיות הרוחנית הנשפעת לכלל אנשי הדור על ידי תלמידי חכמים בכלל, ראשי אלפי ישראל שבכל דור, the chayus that come, the רוחניותדיקע חיות that comes to all the people from the head of the

people who are heads, thousands of people, שהם בחינת ראשי המוח, ועל ידם נשפע... they considered like the brain, בבחינת מוחין רוחניים לכל אחד ואחד לפי ערכו. That's like the brain. What does the brain do? It gives everybody according to what it needs. Okay? אבל עיקר חידושו של משה רבינו שהוא נשיא הדור, the main chiddush of Moshe is שממנו נמשך עצם החיות לכל אנשי הדור. There is a nekudah the etzem hachiyus, the essential chiyus comes from him. כמו הדם הנשפע מהלב, it's like a melech is called a lev, the blood which comes from the heart, לכל האיברים, to all the parts. כי הוא מגלה את יסוד נקודת היהדות שלהם שהיא בשווה ממש אצל כל ישראל, because it's through the Moshe Rabbeinu that you get the nekudah, the נקודת היהדות, the nekudah of Yiddishkeit, which is equal by everybody the way we are in our שורש. ומזה מובן גם עניין התקשרות נפשות עמנו שבאיש שמקשרם, and therefore we understand when we say that when we connected to the heads of the Klal Yisrael, that connects us to the שורש, there is a difference in that connection if we're connected to the connection we have to סתם a head compared to the Moshe Rabbeinu. זה שעל ידי ראשי אלפי ישראל בכלל מתקשרות נפשות עמנו לשורשם למעלה, the fact that we are connected to the head, and that connects us to למעלה, to the שורש, היינו לבחינת אב אחד לכולנו, that connects us to the level of אב. The fact that we have one father, שהתואר אב מורה על שייכות שורש ומקור הבנים, a father means that you have a you have children, היינו שהוא שורש להתחלקות שלמטה. The children are different one from another, so when we're talking about a father, it's the source of the התחלקות. So since the other tzadikim, what they do, they connect you to your chiyus as who specifically to each one, so when you go back to the שורש through them, at the level of the שורש which is the שורש of the התחלקות. אילו משה רבינו, but Moshe the נשיא הדור מקשר נפשם לשורש שלמעלה מהתחלקות לגמרי. That connects you למעלה to the way it is, higher than התחלקות. שזה שייך לנקודת היהדות שלהם שהיא בשווה ממש אצל כל ישראל. That's connected to the nekudah of of Yiddishkeit by all the Yidden. על פי הנ\"ל, and now

we'll go back to what we said, אמירת שירה על ידי משה ובני ישראל, now we'll go back to the שירה that Moshe said with the Yidden. זה שמשה רבינו פתח באמירת השירה פעל בכל ישראל אמירת שירה מצד נקודת היהדות שלהם. What did it cause? That all the Yidden now could say the shira not because of the התחלקות, each one what he is, because of the nekudah of all the Yidden equally, שהיא בשווה ממש אצל כל ישראל, it's equal by all the Yidden. ולכן גם עוללים ויונקים אמרו שירה. Therefore the babies also said the shira, because when it comes to the nekudah of being a... Yid, the biggest tzadik with a baby that was just born is the same. ואדרבא, גם עוברים שבמעי אמן, even those are unborn children, כי אמירת שירה זו באה מצד עצם המציאות של ישראל, comes from עצם המציאות that you're a איד, וכולי, וגם עוברים שבמעי אמן, even a baby in their mother's stomach, unborn babies also a Yid. ואדרבא, it's more than that, שכן שעצם מציאותם שוה ממש עם גדול שבישראל, since they're equal to every to the greatest person, לכן אמירת השירה היא באופן של השתוות מרובה ללא שינוי והפרדה, that's why the shira was said equal by everybody, cuz Moshe Rabbeinu brought it out in them. יש לומר שהחידוש בשירת הים שאַחדות זו, שעצם מציאותם של ישראל עולה בו באופן גלוי ממש, the main chiddush here is that this achdus was בגלוי, which you could see it, which the way they said it, the way they said the shira. ולכן התבטאה אחדות בענין השירה, המורה על שמחה, that's why, which way did the achdus show? In the shira. What's shira? Simcha. Shira you sing. כי שמחה פורצת גדר, we know simcha has an inyan to break through boundaries. כענינו הנה, here too, שהיא פורצת את הגבולות והגדרים של האדם, it breaks of breaks through all the boundaries on a person, ומגיעה לעצמות ומהות הנפש, and it reaches into the עצם of the person's נפש. וכן, so one thing is it touches the נפש, the עצם הנפש, וכן another reason for simcha, שמחה מורה על בחינת התגלות, we know simcha shows revelation, שעל ידי השמחה ואמירת שירה נמשך אחדות זו באופן גלוי. Simcha is

revelation, I mean you reveal yourself, so the person shows himself more when he's with simcha. So this came בגלוי כשם שגילוי שכינה אז היה באופן שיראוהו ממש, just like they saw the שכינה, כי אמרו like the Chazal say: זה א-לי, on the when they said זה you point with finger. So too this, the achdus that they had in this highest level of mamash being one was בגלוי. כן תהיה לנו, so it should be to us, well, it's a big wish, so we should have the אחדות, שנזכה בקרוב לשירה העשירית, so we should be zoche to the tenth שירה, כאשר קהל גדול ישובו הנה, when all the Yidden come back to ארץ ישראל, בגאולה האמיתית והשלימה על ידי משיח צדקנו במהרה בימינו ממש. There were three times so to speak. The first one was ביטול המציאות. The second was more like ביטול היש, might say? The third is even higher than a... It's like more of a to give the person that in a bitul, that in a bitul, that in a bitul... No, you are your own metzius, but your own metzius is one with with... Like we say by... Say yourself, you didn't just copy Moshe, you said it yourself. They said it themselves, they didn't copy Moshe, and they said the same thing because of Moshe. They were so batal... up to that level, but they were still a metzius in a sense, but at at a higher דרגא. Yeah. Like you say by the ד׳ מינים by Sukkos. Everyone put them together, like in the inyan... Inyan of the the... In a higher achdus, but but each one has its inyan of achdus in it, and it's revealed in it, yes. You see, this is the המשך to ענין יעקב. Is that the next piece we didn't get to? Yeah. The

next piece we didn't get to, they'll talk about תלמידי חכמים, we're just going to get into that. The מעלה of... Oh, yeah. That wasn't by a נשיא, but it was about תלמידי חכמים. A whole other level. Yeah. In the sicha... Earlier, five, I would say five or six years ago, a sicha where where it's the shita, and the Rebbe encourages that everybody writes a report to the Rebbe, and and all the brachot, and all the השפעות come through through Moshe Rabbeinu, of course, and therefore, you do need to have a continuous, ongoing relationship where you update and ask him the question and and... What are you trying to bring out, honey? What are you trying to bring out? Good afternoon. I mean that's... Look, you can say it's a...