גדול המקרא את ההלל, והם עונים אחריו, like we say Hallel. Just like a גדול, an adult, when he reads the Hallel, when he davent for the amud 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. By a גדול, by a קטן there's a different din. So the way he והן עונין אחריו ראשי פרקים. And the people only answer certain words, certain beginning words. Not like we do now that chazzan doesn't do anything, chazzan just finishes off a paragraph, but everyone says his own Hallel. Those days it wasn't. It was Hallel was said like a choir. Everybody together. No, you'll see. The chazzan would say the the גדול is leading. Yeah, but we do, okay, that we don't, that usually we say the little words with the chazzan also. Here it's as if they the chazzan was motzi, that means a גדול. 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, they would answer Halleluyah. He would say another line, Halleluyah. Oh, he says it. משה אמר אשירה לה', והן אומרים 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, they would say אשירה לה'.

That's how Rabbi Akiva holds the Hallel was said. And that's how, just like by Hallel we do that by Halleluyah, so by shirah they did the same thing. By Hallel, the way they used to do is, the Rambam himself says that there used to be different minhagim how you say Hallel. One of the minhagim was that he would read a line and everyone answered Halleluyah. He read another line, everyone halleluyah. Same thing here. There the chorus was halleluyah, here the chorus is אשירה לה'. רבי אלעזר בנו של רבי יוסי הגלילי אומר, Rabbi Elazar doesn't quite agree with that, כקטן המקרא את ההלל. No, they said the shira like if you'd have a קטן saying הלל, והן עונין אחריו כל מה שהוא אומר. Just like by a קטן says הלל 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 for 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 things that's חייב מדרבנן. Moshe said אשירה לה' and they No, they're two derabbanans. Moshe said אשירה לה', they answered אשירה לה'. משה אמר כי גאה גאה, they named כי גאה גאה. Whatever Moshe said they'd repeat. So that's another opinion. רבי נחמיה אומר,

Rabbi Nechemia says, כסופר הפורס על שמע בבית הכנסת. It's like the סופר, like the chazan who's פורס על שמע. What does that mean? שהוא פותח תחילה, all he does is he starts off, והן עונין אחריו, and they read after, meaning קורין כולם ביחד, they all read together. So the same thing, כך שרתה רוח הקודש על כולם ואמרו ביחד את השירה ככתבה. They all had ruach hakodesh. You know, the first two ways you could say like this: Moshe had ruach hakodesh 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 pshat, that he just started and they all continued together, how did they know what to say? So Rashi says they all had ruach hakodesh according to this opinion. 3 million! They all had ruach hakodesh. And they all said the shira all together without having considered, without having knowing the words. They just made up the words as they went, and everyone made the same words because they had ruach hakodesh. But they did it more than once, right? So the second What do you mean more than once? They said shirah once. That's that's the foot of all time. We copy them. Dehainu, so this comes out, dekulei alma sevara lehu, everyone agrees שמשה 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? That's Moshe first. No, it wouldn't write Moshe at all. Moshe is part of the Yidden, part of the He's not a Yid? אז ישיר בני ישראל, כולל משה. In the second shirah, the shirah in פרשת חקת, the second stanza, 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. Oh, it says Moshe, assuming that Moshe was first. Says everyone agrees Moshe started. החלוקה היא, באיזה אופן המשך השירה של בני ישראל, the machloket is, how did it continue. So 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, not paragraph, every sentence, they answered אשירה לה', but the words of the shirah only Moshe. ולדעת Rabbi Elazar, according to רבי אלעזר, גם בני ישראל אמרו את השירה, כל השירה. The Yidden also said the whole shirah. אבל לאחריו, but after, ובדרך מענה לאמירת משה, and as an answer to Moshe. Moshe said אשירה לה', they answered אשירה לה'. משה said כי גאה גאה, they answered כי גאה גאה. משה said השם ימלוך לעולם ועד, they answered השם ימלוך לעולם ועד. They all said the whole shirah, but they said it after משה started. ואילו לדעת רבי נחמיה, according to רבי נחמיה, משה רבינו רק פתח בהתחלת אמירת השירה, all משה did was he started, אבל אחר כך אמרו כולם יחד את כל השירה, כולם. Everyone said together. Now, what's the basis of the machloket? דקמיפלגי 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 what is the saying to? ומבואר בגמרא, the Gemara explains, במה קמיפלגי? What's the basis of the machloket? Rabbi Akiva 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 משה said, they answered אשירה לה'. ורבי אלעזר בנו של רבי יוסי הגלילי סבר, he holds, לאמר אכל מילתא ומילתא. He said the word לאמר means not on the first words, but every sentence the Yidden repeated, the אידן לאמר repeated. ורבי נחמיה סבר, ויאמרו, דאמרו כולם בהדי הדדי. That's why it says 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. משה just started the first words, and then it continued all together, so that's לאמר. יש להבין, so you have to understand, מהי סברת המחלוקת בפירוש פסוק זה? What's the reason for the machloket? I mean, they argue pshat, there have to be a reason why they hold that this holds לאמר means this, he holds לאמר means this. Second, another thing, מזה 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's a difference in what the shirah means. צריך להבין, we have to understand, מאי נפקא מינה בתוכנה באמירת השירה? What difference is it, when we talk about the content of what the shirah is, כיצד ובאיזה אופן, באיזה אופן משני פנים אמרו את השירה? What difference does it make what Moshe, how they said the שירה לגבי what the shirah stands for? The shirah 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 that's the it gives out the content of the shirah in different ways. כן צריך להבין, we also have to understand according to Rabbi Nechemia's opinion, שמשה רק פתח ובני ישראל, that Moshe just started, the third opinion, אבל אחר כך אמרו את השירה כולם ביחד, but then they all said it together, מהו ענינה של פתיחה זו על ידי משה רבינו? What's the ענין that Moshe Rabbeinu started? Milah the other two, that Moshe said it, something special. But here all that, Moshe was like a chazan. He started, \"הודו לה'\", and 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 ענין that Moshe started? כי לא ידע, שבני ישראל לא ידעו בעצמם נוסח השירה. Because Yidden didn't know what to say. לכן היו צריכים לענות אחר משה. So Moshe had to say, and then they would answer. And 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 Nechemiah that everyone had the רוח הקודש, וכיוונו ביחד את השירה כולם, they all were mechaven, had got the שירה, הרי לא היו צריכים לכאורה לפתיחתו של משה כדי שידעו נוסח השירה. What does Moshe have to start for, for them to know נוסח השירה? ולכאורה כן מוכרח לומר גם לפי הדרשה ששם בהמשך הגמרא, so this definitely you have to say even according to the Gemara further continues, שגם עוללים ויונקים אמרו שירה. It says that even the babies also said shira. ואית דאמרי שאפילו עוברים שבמעי אמן אמרו שירה, even the fetuses in the mother's stomach said shira. שבהם לא שייך לומר שידעו לכוון את השירה על פי שמיעה ממשה. By them, you certainly can't say that they knew what to say because heard it from Moshe. So how did they know? They didn't hear 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, so the Gemara says, שאמירת השירה שלהם היתה שראו, שראו את 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 either inside the stomach? כרס נעשה להם כספקלריא המאירה וראו. Their stomach became for them transparent, and they could see the Shechinah. Al kol panim, 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, sorry, they didn't get it from Moshe, the children, babies certainly didn't. So you have to say anyway that it was ruach hakodesh. So why couldn't all the Yidden say their own without Moshe starting? מה הוא תוכנם... What's the idea and the purpose of Moshe starting it? Moshe being the... What's the idea? Doesn't mean gashmiyut transparent. אספקלריא המאירה. So it probably means that while they're in the, while they're in the stomach they saw. No, here it doesn't mean... Here it means how they were able to see through the stomach, that's it. Yes, the same lashon. Okay, so now we have to understand these three opinions of what's the idea of Moshe starting, and a whole difference. It says like this: על הפסוק אז ישיר משה... לה' ויאמרו לאמר, and this pasuk of the shira, Moshe and the yidden sang and they said, let's sing to Hashem', and they said, in 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 ופירוד. 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 shira, they became like one person, they became all united. הגם שהיו שמה רבים ונתקבצו יחד, ועשו כן, ואמרו שירה בלשון יחיד, even though they were many, they got together and they said it, and they said אשירה בלשון 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 the pasuk mean? That they all were achdut, they became one unit. Yeah, but as they said it all together, what do we, when a lot of people sing together? זאת אומרת, this, well, you can say, but the pasuk, what does it say? נשירה. What do you mean? That's the pshat of what happened. זאת אומרת, this means to say like this: שבאמירת השירה הייתה באופן מיוחד במינה, this singing of shira was a, how to fight that, a very special way, שכל ישראל היו בהשתוות, they all said it the same, כאיש אחד ממש, בלא השתנות ונפרדות, like one person without any differences. על פי מאמר חז\"ל, now based on what the Gemara we brought before, שגם עוללים ויונקים, and even babies, ואפילו עוברים שבמעי אימן, 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 שירה there was such an אחדות of all the אידן, בלי שום השתנות ונפרדות, no difference, בין הגדול שבגדולים, והקטן שבקטנים, עד העוברים שבמעי אימן, the greatest and the smallest and the babies and the fetuses, all became one unit and they said it together. I don't know. For babies? Would you have babies there also doing the same thing? Well, Matan Torah is one thing, but to say that ויחן... I don't know. ובזה יש לבאר, this, and this will explain, זה שלכולי עלמא היתה אמירת השירה של בני ישראל בהקדמת פתיחת משה, this will explain, one of the kushyot was, what's the idea of Moshe starting? And we said, mileh according to the first two opinions we have a sevara why, but according to the last opinion, what's the idea? So he said, I'll tell you, the whole nekudah is that you have to have Moshe, why? כי אחדות מוחלטת כזו, because such an absolute אחדות, שכל ישראל יהיו כאיש אחד מהגדול ועד הקטן, that everybody should be like one, the biggest to the smallest, כולל עוללים ויונקים 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 the only way it could happen is because of him. הביאור בזה, what's the explanation? היות שמשה רבינו הוא ראש הדור, ונשיא הדור, being Moshe Rabbeinu is the head of the generation, and he's the nasi 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. ובלשון Rashi, 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 nasi of the generation is like the whole generation, כי הנשיא הוא הכל, because the nasi is everything. So mimaila the nasi contains, he's one person which everybody is in him. ואחדות זו דישראל, כפי שהם כלולים במשה, and this achdus of the Yidden the way they are in משה, הרי היא באופן שלמעלה מהתחלקות, is a way which is higher than any differences. כי הנשיא כשמו, the word nasi, what does the word nasi mean? מנשוא נשוא ומורם מן העם. נשיא לשון elevated, he's above everybody. משכמו ומעלה גבוה מכל העם. It says by a melech, by Shaul Hamelech, he was so tall that everybody reached his shoulder, which means ברוחניות, that means he's above. Since he's above all the יידן, לכן האחדות זו 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, ישישים, men, women, children, על דרך השווה ומשווה קטן וגדול, like it says by the Eibershter, we say in in in in כל מאמינים שהוא השווה ומשווה קטן וגדול, that 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 are differences. In that, in that level, there is a change, there is a difference, but if you're beyond, especially if you're beyond looking from up down and they're all, and they're all within him the way he is higher than them, they're all one. So who could make, ולכן therefore, על ידי שפתח משה רבינו שירתן של ישראל, therefore was because Moshe started, שאמירת השירה שלהם באה על ידו ובכוחו, since the shira came through him and with his כח, הרי זה פעל שאמירת השירה דכל הדור, that caused that the shira from all the people in the generation תהיה בהשתוות גמורה, should be be completely the same, כמו שהם כולם במשה, the way they are in משה, כאיש אחד like one person בלא שינויים שונים without any changes. The point, if they're all fusion that leads to Moshe, you know it's special with Moshe. No, no, bifshitus it's the משה בכל דור. It says whatever Moshe is we have in every generation. So that obviously we have. So, I just, I just what you said it's because I'm telling you. So far we've been talking about Moshe. The end will be we'll go to the future. So far we're talking about Moshe Rabbeinu and Are you talking about all three opinions, or just Yeah, yeah, we'll see the differences. This is a נקודה כללית. This is a general nekudah called all the opinions. Moshe was involved as a head in all opinions. And that has to be as a first, first step has to be Moshe, because he could only, he's the only one that could make this achdus. Yesh lomar, the Rebbe says we could say, שזהו, זו היא כוונת המכילתא על הפסוק, this could be the pshat 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, weigh, is חשוב like all the Yidden, all the Yidden are like Moshe when they said shira. 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 say Bnei Yisrael. היה מספיק, 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've said: Moshe is equal to all the Yidden. So that answers why it says Moshe separate. מזה שנאמר במכילתא, still the Mechilta says the other side also, ולא עוד, אף שמשה שקול כנגד כל ישראל, not only that Moshe is equal to all the יידן, אלא גם שישראל שקולין כמשה בשעה שאמרו שירה, that the Yidden are like Moshe, mashma, and this is משמע כוונת המכילתא לפרש שמשה ובני ישראל הושוו באמירת השירה. So this Mechilta said they're both equal. Moshe and the Yidden, both sides are all equal. יש לומר שהשתוות זו באה, how did this equality come? מצד זה שבני ישראל הרגישו שמשה הוא ישראל וישראל הוא משה, when they felt that Moshe and the Yidden are one, שכולם נכללו במציאותו של משה, so they're all included in משה, שזהו מה שמאחדם ומשוום בעצם מציאותם, and that makes them all one. So they realize that they are all included in Moshe. Moshe is a נשמה כללית which includes them all. And there they are all equal, umemela that made them down here also to feel equal. וזו היא כוונת סיום המכילתא, that's the pshat in the end of the words of the מכילתא, 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 shira, how did the shira start? Moshe! So since Moshe started, that פעל, שיהיו שקולין כמשה, that they should also feel they're like משה, היינו ששניהם מושווים באמירת השירה, they're equal with Moshe, why? כיוון שישראל הוא משה, יידן are Moshe. The bottom line here is we know why it had to come from Moshe, because this שירה had a special unique quality that they all were one. They could only be one because, without any differences, because they're all included in Moshe is beyond. So

that's why it had to come from Moshe. ולפי הקדמה זו, now that we have this introduction, יש לבאר את שלש השיטות באופן אמירת השירה. We can now understand the three opinions what the כיוון שאמירת השירה היתה צריכה להיות באופן מיוחד, שיאמרו כולם כאחד ממש, since the שירה 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 היתה 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 היתה באופן שהיא השתתפות עם שירת משה. Another nekudah that everyone agrees that what the way the Yidden said their part had to be in a way that they're connected to Moshe's שירה. no. Don't jump the gun. Huh? 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. It's takka because 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 ואופן שייכות דאמירת השירה של כל ישראל למשה. The machloket is in which way did they connect themselves to Moshe and the אחדות that Moshe brought about? In which way was it? And this is when they go through opinions.

לדעת רבי עקיבא, according to רבי עקיבא, אמירת השירה כולה היתה על ידי משה רבינו, that the whole שירה was said only through Moshe. וישראל ענו רק עונה שירה לה', all the Yidden answered every time שירה לה'. דהיינו, still they have the 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 שירה לה'. לדעת רבי עקיבא, זוהי שלמות האחדות. Rabbi Akiva says since the שלמות האחדות was at that time, he feels what's the real אחדות? כאשר באופן של ביטול גמור עד שהם יוצאים בשירת משה. You don't even say it oh you're completely yotzei with Moshe. שהם רק עונים אחריו, all they did they answered it, 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. And that's why they were yotzei with Moshe. They were more than yotzei, they were like saying it without saying it. Well, that's the peshat, 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 not like the the the I don't know. I hear it. I hear it. 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 they had to say it in the form that they're united with Moshe. But he holds sevara lei he holds ששלמות איזו אחדות, כאשר בני ישראל מרגישים אחדות זו, כפי שהם במדרגתם. He said like this: to be completely batel and not to feel yourself as a metziut, you're batel to Moshe is very good, that's not the tachlit of achdut he says. The tachlit of achdut is even when you feel yourself as a separate metziut, you feel that you're nothing but the but the but the Moshe. שבאופן המענה שהם עונים אחריו רק אשירה לה', Rabbi Elazar said like this: according to the first way of Rabbi Akiva, he says that he only answered אשירה לה', מודגש שישראל כפי שהם במדרגתם, מצד מציאותם, אינם במעמד של אחדות מוחלטת. What does that show? We Yidden are not ב' achdut. The only way we could get ב' achdut is if we give up our metziut. והאחדות תלויה בזה שהם רק עונים אחר משה בביטול גמור. That's what he's You're telling me, he says, that you're actually showing that it's not you're not ב' achdut. As when we are the way we are, we're not ב' אחדות. In order to get אחדות, we have to give up our מציאות. So he said, that's that's no good. That's not אחדות. That's not the real אחדות. ולכן סבירא ליה That's why he holds שאמרו כל השירה כמו משה. It's farkert. They said this שירה themselves, but they said exactly what Moshe said. אלא שזה גופא באופן של מענה לאמירת משה שתלויה בשירת משה. They takka 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 אחדות.

רבי נחמיה סבירא ליה שגם שירת בני ישראל יחד באופן של מענה למשה, אינה עדיין תכלית האחדות. He says if he's saying that way that they said themselves, and they said it as copying Moshe, it's also not real אחדות. עד שיוכר שגם שישראל ומשה You should feel that Yidden and Moshe are one. ואחר שהם רק 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 מציאות is not completely אחדות cuz 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 אחדות? If you yourself and you saying what yourself you, 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, ישראל 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 כח of Moshe, 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 רבי everything to do. Okay. Then you have a מדרגה that you work yourself such a התקשרות to the רבי that you your own שכל works You will figure out what what is ממש where the Rebbe's where the Rebbe goes. Or בכלל לגבי תורה also. You can be battel to Torah. Every time you need, you look. Then you have you you pashut You you purified yourself. You mezakech yourself so much that you're all one And you have, yeah, the same thing with the Torah. The same thing by Moshe, yeah. Okay. I mean, it shows shows this we're insisting in this which we call the previous Rebbe. But always when Bnei Yisrael were fell into the wish to understand the unity as we said that comes from Moshe, we'll go deeper. How in cases do we ever get to unity of Yisrael? First to add what does it mean אחדות ישראל? Add more. We said many times there are two inyanim. The mitzvah is ah, ישראל, ואהבת לרעך כמוך. But the mitzvah is to love another Jew come like yourself, שבזה יש עדין שני אישים נפרדים. It is still two people, אוהב ואהוב. You have the lover and the one is being loved. אלא שאהבי כמוך. How much do you love him? Like you love yourself. But it's כמוך, like yourself. But it's still two people. Then you have הסיבה which actually is ah ah אהבה ד ואהבת לרעך כמוך. How is it davka possible that you should love somebody else like yourself? This ענין אחדות ישראל. Because about that פירושו שכל ישראל מציאות אחת כפשוטו ממש. Because b'emes all the Jews are one. Because all the Jews are one, I could love somebody else like myself. ובזה גופא יש כמה יפנים ומדרגות. So everyone brings this up in so details. There are many levels in this gufa.

Sefer HaTanya מביא Rabbeinu HaZaken, in Tanya, the Alter Rebbe explains שהאחדות של ישראל בוא מזה שכל הנשמות כולם מתאימות ואב אחד לכולנו. Why are all the Jews in אחדות? Because all the neshamos are equal. In their source they are all the same. They all come from the same Father, ולכן נקראו כל ישראל אחים ממש. We are all called brothers. שורש נפשם, because their root of the נשמה ב-ה' אחד. They have שגופים חלוקים. The bodies are are the separated, 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 b'Yerushalmi, but Yerushalmi says שכל ישראל גוף אחד, and all the Jews are like one body. כמובא שם משל לזה, it brings a mashal. אדם, if you have two hands of one body, so שכינה זה איפה נעלה יותר של אחדות ישראל, that's a higher level. The אחדות we said before was that דאקא we're different, but because where we come from, okay, two brothers come from one father. It's an אחדות, they have one source. But it's plain we're two separate people. In Yerushalmi it says more. כי זה שכל ישראל אחים ממש, when Jews are brothers, אב אחד לכולנו, because they have one Father, מורה דרך שורש, and it shows that the root is one. אבל ישראל עצמם כפי שהם במקומם, the Jews the way they are down here, בחלקים זה מזה. We're we're we're different. The best ראיה from the words, \"אב אחד לכולנו\". There's one father for all of us. That means there is many of us. דאקא. אלא שאינם אחים ממש, but many of us which are like brothers. אף 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 a essential love, בלשון הקודש, עצמי ובשרי אתה, you're my flesh and my my bone. בכל מקום, אישים נפרדים לחלוטין. Even two brothers are still separate. What a eyes, two brothers could argue. I mean, שאין כן שכל ישראל גוף אחד, and the fact that all the Jews are like one body, לפני שכל ישראל הם כמה קומה אחת שלימה, we're 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 child to father? No, father, nothing. But to plain it comes out that in Yerushalmi is a deeper level of אחדות than it's said in Tanya. But we say the Rebbe, let's understand, מדוע לא הביא רבינו הזקן בתניא זה? So why doesn't he bring in Tanya that כל ישראל קומה אחת שלימה, that all Jews are like one body, גוף אחד? וכתב רק, and the what the Alter Rebbe writes differently, שאב אחד לכולנו, we all have one Father, ולכן נקראו ישראל אחים, we are called brothers. Should've brought it differently. You want to show פרק ל\"ב, it's the פרק of לב, the heart of Tanya wants to show the ענין of אחדות of all Jews, should've brought that. יש לומר הביאור בזה, הפשט could be like this. זה שנקראו כל ישראל אחים ממש להוא בתניא, it is shown, הגדר, מהו הגדרת האהבה? שאהבת ישראל זה צריך להיות אהבת 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 a 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 לכולם בכל 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. And that's why he didn't bring in all the Jews are one body. כי אהבה של אדם, מדובר בתניא שבא מזה שאב אחד לכולנו, היא למעלה יותר גם מזה שכל ישראל גוף אחד. He wants, I'll explain it in a second, he wants the Alter Rebbe wants to say in Tanya, that there is a certain love that you get because we have one Father. To bring that 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, he still uses the word brothers. What does he mean to say then? And you see what he's trying to say is a higher level of love. הסברא בענין, the pshat is like this. זה שאומרים בתניא שם, על אחדות נפשות ישראל בשרשן, אב אחד לכולנו, when he says in Tanya that we're all one because in the שורש ומקורם אב אחד לכולנו וכדי לבאר שאהבת ישראל בקיומם יכולה להיות כדבעי קומט מהרגש העצם והאחדות של כל נפשות ישראל כפי שמהותם ונפשם בהשם אחד. The point is 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 cuz we come from one father. We could love each other, he says, because of that. But not because of that down here, we could love each other like brothers, no, we could love each other as one, he explains. וכדיוק לשון Alter Rebbe, the Alter Rebbe says שאהבה ואחוה אמיתית היא זו על ידי שהאדם לא רק מגביר 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 דביקות בשרשו, he says. You have to elevate yourself to come to the shoresh. ועל ידי זה מרגיש שורש נפשו בהוי' אחד. That's when you feel down here your shoresh. So, you feel that really we're all one in the Father. וממילא, one. ופשוט הוא And it's clear שאהבה זו 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? שאפילו דרגת אהבה זו 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 achdut. כי גם בגוף אחד יש התחלקות לאיברים. Because you can have one body and they're two, it's divided, עד לחילוק מן הקצה אל הקצה, you have two opposite parts, ראש ורגל, the head and the foot. מה שאין כן כפי שנפשות ישראל כלולות בשרשם באב אחד, the way the neshamot are in the shoresh by one, הרי למעלה מהתחלקות. 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 ששורש הנשמות הוא בהוי' אחד, דנשמות ישראל חלק אלו-ה ממעל ממש, and certainly not only the love near the way we're in הוי' אחד, which every neshamah is emet a chelek of the Aibershter, 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, שעניין האחדות מצד שורש הנפש בהוי' אחד that the fact that we are have achdus because of the שורש הוא באופן של נקודה אחת שלמעלה מגדרי התחלקות לגמרי. There's no התחלקות. 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 the Alter Rebbe means to say, we have to realize that we have a shoresh, and we could be in the level of that shoresh. But, how do we reach that shoresh? That's when the one to another, not from the Eibershter. The love from one to another is of הוי' אחד. Yeah, הוי' אחד. Yeah, but that's more בהעלם. That's more בהעלם, because it's a גשמיותדיק גוף. Yeah, we have to reach up the source of this, but how do we reach there? We'll see how to reach there. We'll see if the guf could get there. והכח לעבודה נעלית כזו להגביה מעלת הנפש עד שירגיש שרשו 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 metzius? That could only come הוא על ידי דביקות בתלמידי חכמים, that's through hiskashrus to the Rebbe. כמו שהסביר רבינו הזקן מה שאמרו רז\"ל The Alter Rebbe explains what חז\"ל say על פסוק ולדבקה בו. The Gemara says like this. The pasuk says you should cleave to Him. Cleave, but is it possible to cleave to to the Eibershter? He's fire! שכל הדבק בתלמידי חכמים מעלה עליו הכתוב כאילו נדבק בשכינה ממש. If you're connected to the תלמידי חכמים, you're connected to Him. ועל ידי דביקות בתלמידי חכמים שהם הצדיקים והחכמים ראשי בני ישראל שבדורם, If you connect to them, it doesn't mean a תלמיד חכם who knows how to learn. The Alter Rebbe explains, צדיקים and the חכמים ראשי בני ישראל, the heads of the Yidden. So, מילא נדבקות נפשם ומאוחדת בשרשן הראשון ומקורם שלמעלה, when you get connected to them, you get connected to the source למעלה, כמבואר בארוכה Tanya. That means that it's through hitkashrut to the Rebbe you can reach this level of achdut 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, connect to talmidei chachamim, some talmidei chachamim, to leaders, and he wants to say it's not. There's two deragot. There is leaders, and then there is sof kol sof the nasi, the the Moshe Rabbeinu of the generation. And there is a difference. The explanation of this It says in many places, שהמלך נמשל ללב. Melech is connect is compared to the heart, the king is the heart. כנימוס לשון Rambam The

Rambam actually says לבו של מלך הוא לב כל קהל ישראל. The king of the heart of the king is the heart of כל ישראל. Shows that the king is like the heart. שהטעם בפשטות הוא Why you compare king to the heart? כשם שחיות כל הגוף תלויה בלב, Just like the chayut of the whole body depends on the heart, כך חיות כל קהל ישראל תלויה במלך. so the chayut of the whole כלל ישראל depends on the king. And the king means not a it's a king like David HaMelech, so and which is the nasi of the generation. Of course, one must understand, why do we say heart? הלא חיות הגוף תלוי בעיקר במוח שבראש, mainly it's connected to the brain, שממנו נמשך החיות בכל אברי הגוף גם על הלב, the chayut comes to the whole body including to the heart, comes from the brain. אם כן למה דמה המלך ללב ולא למוח? So why did they compare him to the heart, you should compare him to the brain? Yeah. Yesh lomar, the Rebbe says that the peshat could be like this. המעלה שבהשפעת הלב לאברי 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? שהרי אותה חיות הנמשכת מהלב לאבר זה נמשכת גם לאבר אחר ולכל האברים. The same chayut 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 האברים, because the blood, the heart gives blood to the whole body. שבו מלובש חיות הנפש, כי הדם הוא הנפש, the blood has the chayut. And the blood comes from the heart. Where does it come to? This part, that part, to all the parts. והרי בכל האברים נמצא אותו הדם בלי התחלקות, because all the parts of the body have the same blood. What's the problem? מה שאין כן עיקר החיות שנראית בגילוי לאברי הגוף מהמוח שבראש, but the chayut that comes, the way we see it from the brain, היא באופן שכל אבר מקבל כפי חיות כפי השייך לו לפי מסיבות תכונותיו. Every part of the body gets the chayut from the brain in a different way, according to what it is. העין לראות, the eye to see, האזן לשמוע, the ear to hear, הפה לדבר, the mouth to speak, הרגליים להלך, the the feet to go. So the brain is it gives it to individuals. וזהו הטעם שהמלך No, that's a different chayut still. You know the whole chiyut of the body including the brain comes from the blood, but that's what I'm saying. But this gives the chiyut in a specific way. וזהו הטעם שהמלך נמשל ללב. That's why we compare a king to the heart. כי נוסף על זה שהמלך משפיע לבני המדינה את כל צרכיהם, besides the fact that the מלך gives chiyut to the whole מדינה, he gives them their needs, לכל אחד ואחד לפי ענינו, everyone what he needs, but the עיקר ענין המלכות, but the main part of a מלך is מה שבעצם מציאות המדינה כולה תלויה בו במלך. It's a כללות'דיקע זאך for everybody. The whole country is comes through the מלך. כמו שהלב משפיע עצם החיות לכל אברי הגוף, the the heart gives the chiyut of the body and the whole thing, so there's a נקודה כללית. ויש לומר שעל דרך זה הוא ההפרש 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 chiluk? החיות הרוחנית הנשפעת לכל אנשי הדור על ידי תלמידי חכמים בכלל, ראשי אלפי ישראל שבכל דור, the chiyut that comes, the רוחניות'דיקע חיות that comes to all the people from the heads of people who are heads of thousands of people, שהם מבחינת המוח, and they're considered like the brain, לבחינת 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 החידוש של משה רבינו, which is the נשיא הדור, the main chidush of Moshe is שממנו נמשך עצם החיות לכל אנשי הדור. There is a נקודה, the עצם החיות, the essential chiyut comes from him. כמו הדם הנמשך מהלב, that's like a מלך is called a לב, the blood which comes from the heart לכל האברים, to all the parts. כי הוא מגלה את יסוד נקודת היהדות שלהם שהיא בשוה ממש אצל כל ישראל. Because it's through the Moshe Rabbeinu that you get the נקודה, the נקודת היהדות, the נקודה of Yiddishkeit which is equal by everybody, the way we are in our שורש. ומזה מובן גם בענין התקשרות נפשותינו לנשיאינו, and therefore we understand

when we say that when we're connected to the heads of the כלל ישראל, that connects us to the שורש, there's a difference in that connection if we're connected to the connection we have to סתם a a head compared to the Moshe Rabbeinu. זה שעל ידי ראשי אלפי ישראל בכלל מתקשרת נפשנו לשרשה 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 it 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 למטה, 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 tzaddikim, what they do, they connect you to your chiyut as who specifically to each one, so when you go back to the שורש through them, it's the level in the שורש which is the שורש of the התחלקות. אילו Moshe Rabbeinu, but the Moshe, the נשיא הדור, מקשר נפשו לשרשו בבחינת אחד שלמעלה מהתחלקות לגמרי, that connects you למעלה to the way it is higher than התחלקות. שזה שייך לנקודת היהדות שבהם שהיא בשוה ממש אצל כל ישראל. That connects it to the nekudah of of Yiddishkeit by all the Yidden. Al pi zeh, and now

we'll understand, now we'll go back to what we said, אמירת שירה על ידי משה ובני ישראל, now we'll go back to the shirah that Moshe said with the Yidden. זה שמשה רבינו פתח באמירת השירה פעל בכל ישראל אמירת שירה מצד נקודת היהדות שלהם. What does it cause? That all the Yidden now could say the shirah not because of the התחלקות, each one what he is, because of the nekudah of all the Yidden equally, שזה שוה ממש אצל כל ישראל, it's equal by all the Yidden. ולכן גם עוללים ויונקים אמרו שירה, that's why the babies also said the shirah, because when it comes to the nekudah of being a Yid. The biggest tzaddik with a baby that was just born is the same. ועוד זה שגם עוברים שבמעי אמן even those unborn children, כי אמירת שירה זו באה מצד עצם המציאות של ישראל, comes from עצם המציאות of every single איד וגם עוברים שבמעי אמן, even a baby in their mother's stomach. Unborn babies also are Yidden. ועוד זה more than that, כיוון שעצם מציאותם שוה ממש עם הגדול שבדורם, since they're equal to every to the greatest person, לכן אמירת השירה הייתה באופן של השתוות מרובה ולא השתנות והפרדה. That's why the shirah was said equal to everybody, because Moshe Rabbeinu brought it out in them. יש לומר שהחידוש בשירת הים שאחדות זו, שעצם מציאותם של ישראל הייתה באופן גלוי ממש, the

main chidush here is that this achdut was begiluy, which you could see it, the way they said it, the way they said the shira. ולכן התבטאה אחדות זו בעניין השירה המורה על שמחה, that's why in 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. כענייננו הנה here too, שהיא פורצת את כל ההגבלות והגדרים של האדם, it breaks through all the boundaries of a person ומגיעה לעצמות ומהות הנפש and it reaches into the etzem of the person's nefesh. Vechen, so one thing is it touches the nefesh, the etzem hanefesh. Vechen another reason for שמחה, שמחה מורה על בחינת התגלות, we know simcha shows revelation, שעל ידי השמחה ואמירת שירה נמשכה 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 בגילוי, כשם שגילוי שכינה אז היה באופן שיראוהו ממש, just like they saw the Shechinah, כאמרם like the Chazal say זה קלי on that day when they said זה, they point out with the finger. So too this the achdus that they had in this highest level of mamash being one was begiluy. כן תהא לנו, so it should be to us. Well, that's a big wish, so we should have the אחדות, שנזכה בקרוב לשירה העשירית, so we

should be zocheh to the tenth שירה, כאשר קהל גדול ישובו הנה and all the Yidden will come back to ארץ ישראל בגאולה האמיתית והשלימה על ידי משיח צדקנו במהרה בימינו ממש. I know there's three times, so to speak, you have. The first one was ביטול המציאות, you might say? Ah, so the Likkutei Torah. The second was more like ביטול היש, you might say. And the third is even higher than uh It's like uh more of uh to give with עצמיות and in a bitul but in a bitul for the bitul. You have your own מציאות, but your own מציאות is one with uh with you said by you said it yourself, you didn't copy Moshe. You said it yourself. They said it themselves. They didn't copy Moshe. And they said the same thing because Moshe They were so batel up to that level, but there was still a a מציאות in a sense, but at a higher depth. Yeah, like you said, by the ד׳ מינים, by the Sukkos, everyone puts them together, like to do in in of uh the uh like an act of עצמות, but but each one has its ענין of עצמות in him, and it's revealed in a in a in the different You see, the next piece we didn't get to, the The next piece we didn't get to is about תלמידי חכמים. We're just going to get into that. The maamar Oh, yeah. That was uh It wasn't by a נשיא, but it was about תלמידי חכמים. Whole level. Yeah. But they say uh How are you?

Six years ago there were there was a decision that the Rebbe encourages that everybody writes a report to the Rebbe, and all the ברכות, 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 Okay, uh, thank you. What are you trying to bring out? What are you trying to bring out?