הרי מצינו במקרא שנקראו בצאת החודש, it says in the Torah they got a new title: צבאות, armies, soldiers. וככתוב בפרשה, it says in the parsha: Bo, \"כי בעצם היום הזה הוצאתי את צבאותיכם מארץ מצרים.\" Middle of this day I took out your army, your צבא from Mitzrayim. Another pasuk says: \"ויהי בעצם היום הזה יצאו כל צבאות ה' מארץ מצרים.\" On this day, all of the צבאות ה'. So, they have a title: צבאות. Then there is another pasuk that says: \"ויהי בעצם היום הזה,\" was middle of this day, \"הוציא ה' את בני ישראל מארץ מצרים על צבאותם.\" ה' took out the Yidden from Mitzrayim according to their צבא, according to their army. וכן כתיב בפרשה הקודמת, says in the earlier parsha: \"והוצאתי את צבאותי את עמי בני ישראל מארץ מצרים.\" I will take out my צבא, my army. So, they got a new name, which is the first time now by יציאת מצרים that we find this concept of Yidden being called צבאות. So, obviously, there was something that happened, something new, that a new title that was given to them, it must be something new, a new level that the Yidden got. And ועל פי הידוע שבבעת יציאת מצרים נעשו ישראל לגוי עם בפני עצמו, and since we know that when the Yidden left Mitzrayim, that's when they became, that's when they came into a new nation, a nation for themselves, כמו שכתוב, like it says in pasuk, \"לבוא לקחת לו גוי מקרב גוי,\" that the Eibershter took out a nation from another nation, means He took out and made the Yidden into a nation. So, two things happened at the same time: they became a new nation and they got a new name: צבאות. So, obviously, that name has to do with the fact that they became a new nation. So, נראה לומר טעם הדבר, so it seems like the reason is כי שם זה, צבאות, מדגיש, that this name stresses לא רק מעלה פרטית בבני ישראל, it comes to tell us not a certain specific, detailed מעלה that the Yidden have, אלא דבר עיקרי במהותו של עם ישראל. It must be that this name represents a major inyan in the - since this came at the time when they changed, not in a detail, when the Yidden left Mitzrayim it wasn't that before they were this way, now they became a little better, a little different, there was a major transformation in the Yidden, and that transformation happened at a time when they were called Tzevaot. That means that the name Tzevaot represents a מהות, a change in their מהות, in their essence of what the Yidden are. Is

there any connection with the שם, Hashem Tzevaot, that is sevara, we have to see, yeah. Like it says, \"לבוא לקחת לו גוי מקרב גוי,\" not because until then they weren't a goy, now they just became a nu, a Yeah, they say nu, they became Before they were mixed. They were a goy, but the Eibershter took out and separated them, that's what No, no, no, I understand. I understand. Separated from from the גוי מצרים. No, but we want to say not only separated physically, pashut, the space. He now made them into a separate nation. Oh, so my question is, do you mean He made them, because up until then they weren't a separate nation? No. They didn't have a He already separated them. No, no. That's when He made it. The Yidden were a family, and they were a family of Yaakov, and the special, but to become a nation was Matan Torah. I understand, but what made that what made that family not a nation when all the other families were Because a nation a nation is not just a group of people. A nation is a certain a certain חלות, we call it, a certain geder, as we call it, something special. And that They all had it. No. So, some of them have Amalek has a certain in a bad way. Yes. Not bad, but from when? What From when? Why why were they considered a a Because Because the other nations the other nations have a place where they are, and the people of that place are the nation. And the Yidden were a family that lived here and lived there, so they weren't a nation, and here they became a nation. And they became So the point is the is is their is their land? That's where you see it. The נקודה is not that, but you see it in the fact in the fact that now other one's called this, called Americans, called English, nowadays, because this is their land. And the Yidden are Yidden no matter where they are, because we are a separate nation no matter where we are. But this all happened by Matan Torah. \"גוי מקרב גוי,\" it means this was the same, this was a nation. Yeah, but the He called them an am. The fact that they became another nation we know, it says all over, but he wants to show that that's when he separated the Yidden as a separate nation. He took them out, before they were mixed with others and you couldn't pinpoint that this is a nation, now they became a nation. But it's different means. The peshat is that now they became the Jewish, till then they were a family, they had they were just like Amalek, just like Canaan, they were they were that, now they became a a מציאות, a different type of a Right, that's true! an am before as well. Well, you could call That's not what I mean. They call them an am, that's that's already that's only a חילוק in words. In words, call it an am, call it a mishpachah, call it what you want. It's talking here an inyan, not a not a words. יש לבאר זה בהקדם, so now we have to explain the connection between the name Tzevaot Hashem', Tzevaot with the inyan that they became a new nation. So, this

will be explained בהקדם ביאור שם צבאות, now we'll talk about the name, and it's hard to say, do you pronounce it like this or Tzevaot, because when it's a name of Hashem' we try and not to, שהוא אחד משמותיו של הקדוש ברוך הוא, it's one of Hashem''s names. מחלוקת בדבר, there's an argument here in Gemara, Tanna Kama בברייתא, the first opinion in in the ברייתא סבירא ליה holds that צבאקות הוה בכלל השמות שאינן נמחקין, and this is one of the seven names that you can't erase. You know Hashem has many, many names. There are only seven which are special category that you are not allowed to erase. Lemashal there are so many names he has. He's named Hakadosh Baruch Hu, Ribono Shel Olam, he's called Baruch Hamakom, he's called, he has so many names, מעון, I mean all kinds of names he has, but those names are not like holy that you can't erase. Then there is a name Y-K-V-K, Elokim, A-d-n-i, these are names that you can't erase. So the first opinion says that the name צבאקות is one of those. רבי יוסי אומר, Rabbi Yosi says no, צבאות כולו נמחק. The word צבאות could be erased because it's not a name, שלא נקרא צבאות אלא על שם ישראל. Why is the Oibershter called that? Not because that's his name. Because of the Yidden! שנאמר והוצאתי את צבאותי את עמי בני ישראל מארץ מצרים. I'm going to take out my צבאות from Mitzrayim, so since the Oibershter, we are the Oibershter's people, so we are called צבאות and the Oibershter is called צבאות, so that's the... צבא השמים. Tzava, yeah, the word Tzava means an army. It's a, it's a regular... The Rambam says it's one of the names that you can't erase. Yeah, the Rambam פסקנט like that. So does Rabbi Yosi say that even if it's applied to Elokim it's still then it's called on us? It's not Hashem's actual... Right, right. That according to him that the word הוי'ה is him and צבאות is, is the, is, no, you could sometimes refer to him... הוי'ה צבאות, that's what it says. Yeah, but then you could Taytsh the Oibershter of the army, that's the, the leader of the army, even when referred to him. Because later on the first one who called, Chana called the Oibershter by that name. But why is he called by that name? Not because this is בעצם his name. You call the Oibershter by the fact that he is the boss over the צבאות. But the, the first opinion says that it's one of the names. It could be one of the names, but not one of the seven. Huh? It could be a name, but not one of the seven. Well, it is a name, according to him it's definitely a name, but because why we call it, it's not because it's essential name. The name is only because of something, because of the Yidden. That's why, even though we call him by that name, it's not one of the השמות שאינן נמחקים. Does Rabbi Yosi have a different name instead? Hm? Does Rabbi Yosi come up with a different name? Yeah, there's a machloket exactly what the seven are. There's a list of seven. The she'elah if אהי'ה is one of those or not. I mean, there's different opinions. But we know that it has to be seven? Yeah, we know there are sheva, yeah שבע שמות. Yeah, yeah, you can't touch. So Rabbi Yosi holds also there are seven, but this is... Yeah, not this one. He has other ones, right. הפלוגתא זו מצינו גם במסכת סופרים. This is not only in Gemara, we have a machloket in Masechet Soferim. ושם הלשון, there the lashon is, not like it says here that צבאות is you could erase, but there it says, רבי יוסי אומר צבאות חול. Lechatchilah it's not a holy name. ובהמשך לזה, then it continues, אמר רבי שמעון בן אלעזר של בית אגודה היו כותבים בירושלים והיו מוחקים צבאות that in this family אגודה they would write in Yerushalayim and erase the name צבאות, שנוהגים בו חול. They behaved with it like it's a secular thing, it's like a veltliche zach, nothing. Shenemar it says ויפקדו שרי צבאות בראש העם, that the, the generals of the army were at top in front of the am, and that's צבאות. ובאבות דרבי נתן מפורש שהוא מדברי רבי יוסי עצמו. Here Rabbi Yosi just said one statement that it's chol. Not holy, it's chol. Rabbi Shimon ben Elazar added, in Avot d'Rabbi Natan Rabbi Yosi himself says it. אמר רבי יוסי, רבי יוסי said, חלקנו על צבאות, we're arguing against צבאות, שנאמר it says ויפקדו שרי צבאות בראש העם. He quotes that pasuk, that שרי צבאות means the leaders of the צבאות. Why, why isn't this similar to the argument about Elokim, sometimes is... Elokim is sometimes chol and sometimes kodesh? Right, and here he says it's always. You have to, well we'll have to see the whole, see how he explains this machloket. על דרך זה איתא בירושלמי, it says in Yerushalmi, תני, תני we learned, רבי יוסי אומר של בית חגירה, there it says of אגודה, here חגירה, כותבנים אומנים היו בירושלים, they were professional writers in Yerushalayim, והיו מוחקים צבאות, they would erase the name צבאות, שכן הוא שם חול במקום אחר, because you find in a different place that it's a שם חול, it's not a name of קדושה. It says ויפקדו שרי צבאות בראש העם, that the שרי צבאות came in the end. So we have the clear machloket between Rabbi Yosi and the תנא קמא and the חכמים. ויש להבין טעם כמה חילוקים בדברי רבי יוסי, now let's understand the difference within Rabbi Yosi's opinion itself, שבש\"ס דידן in our Gemara, the first thing that the Rabbi brought is in, in fact in the Gemara, it's in he says in the ברייתא. So in our גמרא הביא ראיה לשיטתו שצבאות אינו מהשמות שאינן נמחקים, in our Gemara where is Rabbi Yosi's re'ayah, what's his proof that this name צבאות is not one of the special names of Hashem? מזה שהוא שמם של בני ישראל, that since Yidden are called that way, שנאמר והוצאתי את צבאותי, the Oibershter refers to the Yidden as his צבאות, so obviously it's not Hashem's name. אבל Masechet Sofrim, and in אבות דרבי נתן, וכן בירושלמי, הובא הכתוב ויפקדו שרי צבאות בראש העם, there they bring a different pasuk that shows that צבאות is not holy, צבאות just means the army. So what's the reason for the difference between our Gemara and other places? That's one thing. גם צריך להבין דבפשטות שבש\"ס דידן, another thing we have to understand what it says in the גמרא, שלא נקרא צבאות אלא על שם ישראל, that why is it not Hashem's name? Because He's called צבאות because of the Yidden. הרי אפילו צבאות קאי על צבא השמים, מלאכים וכיוצא בזה, אינו שם קודש להקדוש ברוך הוא, not only because it's on the Yidden. As long as it's to something else, and that there would be malachim are called צבאות, and they are called צבאות sometimes, was also a good enough reason to say that it's not Hashem's name. So what it's mashma from the Gemara that because it's the Yidden, human beings, the people, what's the sevara behind it? ונראה לומר, so the Rebbe explains like this, קאטס איז, שהבבלי ומסכת סופרים and ירושלמי חלוקים בשיטת רבי יוסי בגדר שם צבאות. These places, our Gemara Bavli and the other places argue pshat in Rabbi Yosei. Rabbi Yosei argues against the Chachamim. Chachamim say it's holy, he says it's not. In the fact that he says it's not holy, they gufa, there is a machloket what the pshat is. דבמסכת סופרים הלשון היא, רבי יוסי אומר: צבאות חול. Masechet Sofrim that's clearly, outright, צבאות is not a holy name, it's חול, secular. היינו שלדעת רבי יוסי, according to that, the opinion of רבי יוסי, אינו שם של הקדוש ברוך הוא כלל, that צבאות is not a name of Hashem. ובלשון השם צבאות וכיוצא בזה, and whenever it does say השם צבאות, אין תיבת צבאות תואר להקדוש ברוך הוא, not like another name of Hashem, like if we say Hashem Elokim, Hashem is the Eibershter's name and Elokim. He says השם צבאות is not that Hashem is the Eibershter's name and another name is צבאות, אלא על דרך הנאמר: השם אלוקי הצבאות, the Eibershter is the God of the צבאות. Who are the צבאות? Well, could be the Yidden, could be the stars, could be whatever, but Hashem that's not Hashem's name. That's the way it seems pshat in Masechet Sofrim. אילו הבבלי, according to the גמרא, ששם הלשון: צבאות כולו נמחק, and there Rabbi Yosei doesn't say ואינו חול, doesn't say צבאות is secular. It just says you are allowed to erase it. So the Bavli learns, שיטת רבי יוסי אינו שצבאות הוא חול ממש, not that the name צבאות is not Hashem's name. It's a secular word. אלא שלא חלה עליו קדושה לעשותו כשבעה שאינם נמחקים. It's not as holy to be considered like one of the seven names that cannot be erased. But it is a name of Hashem, but at a lower level. אבל מכל מקום הוא תואר של הקדוש ברוך הוא, but it's still a title of Hashem, but not as a name. Like we say הגדול, הגיבור, חנון ורחום. When we say הא-ל הגדול, הגיבור, the Eibershter the big גיבור, the strong one, it is a title of the Eibershter, but it's not, it's not a name of the Eibershter. Quality, but it's not a name. Right, that's the word. It's a quality of the Eibershter. And when we refer to, when we use this like Eibershter, we're referring to Him. Has kedushah words? No, it doesn't. הגדול doesn't have kedushah. שלא חלה עליו קדושה. It doesn't have kedushah. It's like הגדול, הגיבור, חנון ורחום, the Eibershter is pitiful, הנקראים בברייתא שמות נמחקים. In the Beraita they're called names of the Eibershter, but you could erase them. They're not on the same level. היינו שהם שמות של הקדוש ברוך הוא, they are names of השם, אלא שאין בהם קדושה, they have no holiness, שאינם נמחקים, you could erase them. So there's a machloket in Rabbi Yosi גופא if they hold בכלל it's a name of Hashem or it's a name that you could erase. וזה גם הטעם החילוק, טעם החילוק בין הכתובים שהובאו בש״ס דידן, מסכת סופרים וירושלמי. This will explain why Rabbi Yosi brings different pesukim to prove that it's not what the other opinion says. Masechet Soferim Yerushalmi, Masechet Soferim and ירושלמי, מביא ראיה שהוא חול. There he's trying to prove what he holds. What does he hold over there? That Rabbi Yosi says it's secular, it's כלל not referring to the Eibershter. ולכן נקט כתוב שבו התיבה צבאות לא קאי על הקדוש ברוך הוא כלל. So what pasuk does he bring to prove it? A pasuk where the word צבאות has nothing to do with the Eibershter, אלא חול ממש: ופקדו שרי צבאות בראש העם, that the generals, the head of the army went to front. So he brings that, so that shows that it has nothing to do, it's not a title of the Aibershter. אילו בגמרא דידן, but since our Gemara, כוונת Rabbi Yosi, our Gemara says that Rabbi Yosi meant שאף שהוא כינוי להקדוש ברוך הוא, even though it is a title of the Aibershter, מכל מקום אינו משבעה שמות הקדושים שאינם נמחקים, it's the Aibershter's title, but it's not one of the names that you can't erase, לפי שלא נקרא צבאות אלא על שם ישראל. What does it say the reason? There he uses the expression, because צבאות goes on the Yidden. שאין הכוונה כפשוטו הלשון, the pshat in the Gemara is not like it seems, שתיבת צבאות קאי רק על בני ישראל ולא על הקדוש ברוך הוא. Gemara doesn't mean that the word צבאות doesn't go on the Aibershter, goes on the Yidden. That's what the Gemara meant. That's not what it means. דאז הווה ליה למימר, if the Gemara would mean that, it should have said שלא נקרא צבאות אלא ישראל. צבאות is not the Aibershter, but צבאות is the Yidden. אלא דזה שהקדוש ברוך הוא נקרא בשם צבאות, he's trying to explain why is the Aibershter called צבאות. The Aibershter is called צבאות. Why? על שם ישראל שנקראו צבאות, הלכך נקרא הקדוש ברוך הוא בשם זה, because the Yidden are called צבאות, so we call the Aibershter. And that's why it's different than the rest of the names. ובטעם זה לא חל עליו הגדר והדין של שמות שאינם נמחקים, because the Aibershter is called צבאות because of the Yidden, that's why it's not in the same category as the other names. Why? כי שמות אלו The other names that you can't erase, הקדוש ברוך הוא נקרא מצד עצמו. That's the Aibershter's name, that's how he's called by himself. ויסודם הם שמו של הקדוש ברוך הוא, in that in essence, in fundamentally, it's for only him, the Aibershter is not not as connected to our תיבות. אלא שכיוון שיש בתיבות אלו גם פירוש של חול, because these words also have a another translation, הושאלו גם לדיבורי חול שבעולם. That's why sometimes we borrow this word and we use it for gashmiyusdike things, kemo the word Keil, which is אל״ף למ״ד, is the name of the one of the seven names, but we find it in gashmiyus also, כמו ואת אילי הארץ לקח. The strong. Says the strong people he took. So the word ayil is strong, but it's really the name of the Oibershter, because it does have a meaning as another meaning. Or הנה, אלקים שמשתמשים בזה על דיינים, אלקים is the Oibershter, but the Chumash uses it for judges, וכיוצא בזה. So that's why it's used. But be'etzem, in essence, when we talk about the Oibershter, this is a name of the Oibershter. So the seven ones are the names of the Oibershter. וכיוון שהושאלו לדיבורי חול, אינם עוד בגדר שמו של הקדוש ברוך הוא. When you borrow that meaning to other things, then it doesn't stand for the name of the Oibershter, and it's not holy. But nevertheless, be'etzem these are names of Hashem. ואילו שם צבאות, but in the name צבאות, ביסודו, fundamentally, אינו שם של הקדוש ברוך הוא, not a name of Hashem. אלא שמם של בני ישראל, the name of Yidden. אלא שמשתמשים בו גם כן בתוארו של הקדוש ברוך הוא, we use that for Hakadosh Baruch Hu. So it's the opposite. So lafo'al, Rabbi Yosi agrees according to this, according to the to our Gemara, to the Bavli, Rabbi Yosi agrees it is a name of the Oibershter, just not from the name of it's not from the seven names, or any of the names that you can't erase. According to the Maseches Sofrim, Rabbi Yosi holds it's klal not a name of the Oibershter. Whenever we use it, what we mean to say is the God of the צבאות, of the Yidden who are צבאות. Okay. ויש לעיין, והראיה שבמסכת סופרים ובירושלמי מהפסוק ופקדו שרי צבאות בראש העם. Now let's understand: in Yerushalmi, in Maseches Sofrim, he proves that צבאות is not a name of the Oibershter, because there's a pasuk that says that they counted the people who were the שרי צבאות, the people who were the heads of the צבאות, generals of the צבאות, an army! So we see, he brings a re'iyah, so we see that the word צבאות has nothing to do with the Oibershter, it talks about an army. And that's the re'iyah that the Yerushalmi, the

Maseches Sofrim bring that the name צבאות is not a name of the Oibershter, as the Rebbe explains, none of the all chol is completely different. So the question the Rebbe asked: הרי גם שמות קל, אלקים וכו׳ הרי באו של חול במקום אחר. Someone asked the she'eilah before. The fact Oh, you asked! Who asked? That since we find in one place where the name is used for other things, that's a re'iyah that it's never Hashem's name? דהנה הרי שם אלקים וכו׳ הרי באו של חול במקום אחר, the name of Kel, the name of Elokim, as we said, is also, ken, like we say, כמו ואת אילי הארץ לקח, it says he took the the strong people of the land. It says צדקתך כהררי קל. And there it's a question if it means could mean also the strong strong mountains. By Elokim, it says אלקים לא תקלל, don't curse a judge, and it says the word Elokim. So the fact that it says in one place or other places it uses the same name for not Hashem, is not a proof that when it's used for Hashem that it's not His name. ולמה הראיה ששם צבאות נקרא חול במקום אחר, why, how put this proof that since we find the word צבאות used by an army כי כל אלהי העמים אלילים אלילים. They say אלהי העמים אלילים and and אלהים, we call it because yeah, and it Okay, there we say אלהים אחרים could be, but here it definitely means something else. יש לאל ידי לעשות עמכם רע Yeah, לאל ידי. Yeah, there it definitely doesn't mean the Oibershter, it means לאל ידי. אדוני הארץ אדוני הארץ, yeah? Or even it says in the, Avraham Avinu spoke to the malachim, to three malachim and said, according to one פשט, אד-ני means אדוני, my master, not not not the Oibershter.

So why because we find the name צבאות called chol, not holy, in a different place, that should be הטעם, הווה הטעם, שכשקראו לזה בורא עולם, אין זה נקרא שם קודש, that's a proof that when you call the Oibershter it's not a שם קודש? ונראה, I don't know, whenever the Rabbi says נ״ל, I don't know if it means נראה לומר or נראה לי. נראה לי. I don't know, cuz the Rabbi hardly ever used that word when he spoke. I think, you know, never, I can't say ever, but the fact whenever after a kashya, he wouldn't say, like other people say, after a kashya, they say, so therefore I think the peshat is like this. Myself, when I speak like that, when I give a shiur, I think the peshat is is like this. The Rabbi never used it. I can't say never. אנחנו לא יודעים, אנחנו לא יכולים לומר. But נראה לומר probably. I remember once he did use the word: azoy halt ich, when he spoke about, I remember by מיהו יהודי and he spoke about asking them to go out of the government, and there was a time when they entered the first time when the frume entered the cabinet. cabinet. So

the Rabbi said, בכלל, I think, said that a Yid, a frumer Yid, a Yid is not allowed to be a member of the cabinet, because when they give out laws, the cabinet is responsible. And every person is responsible. They give out laws against Torah, you're responsible. Mimela, if you're in the parliament, you're in the כנסת, you're not the one who makes the laws. You give your opinions, and you have a push, a pull, and everything, but in the cabinet, you are responsible. So, did he write it? Said that he didn't say, no, he didn't write, he said by a farbrengen. He said, \"azoy halt ich. איך, I, ich halt, aber תורה'ס נישט.\" Obviously, he knows that other people hold that you're allowed, so he says, \"azoy ich halt, I hold that you're not allowed to be.\" So, remember that was a strange thing. He said, \"ich halt,\" and never, because he never, כמעט, בכלל never used the word, \"איך\". \"I\", כמעט never. It happened, I mean, well. So, today there is also an Chabadnik in this. No. No Chabadniks in in the cabinet. In the cabinet, okay. Okay, ונראה לומר, so the Rabbi says, I think peshat is like this, שלכולי עלמא אין הפסוקים הללו לשום ראיה לשיטת רבי יוסי, היסוד לשיטתו. It's not these פסוקים that are the foundation, the reason why they hold what they hold, what רבי יוסי holds. Where did רבי יוסי

get his opinion that צבאות is not a name of השם because of this פסוק? That can't be. The pasuk doesn't prove anything, because we find some place where it says this for something else. והובאו כדי לבאר דבר נוסף וכדומה. When they bring the re'iyah from the pesukim, that's for adding a different thing, another additional thing. What is it? היסוד לשיטת רבי יוסי, צבאות אינם משמות הקדושים. What is his foundation, not the pesukim? What is the reasoning for Rabbi Yosi to say it's not a holy name? הוא בזה שלא מצינו שם זה בתורה. Ah! The fact that in the Torah we don't find once that that the Eibershter, Hashem, should be called with the name צבאות. וכדאיתא בגמרא, the Gemara says, שהתואר צבאות, הקדוש ברוך הוא, ה' צבאות, כיוצא בזה, the title on the אייבערשטער צבאות, like השם צבאות, מצינו לראשונה בדברי הנביאים. We find it by the Neviim, by the prophets. ובלשון חז\"ל, and the Chazal say, מיום שברא הקדוש ברוך הוא את עולמו, from the day the אייבערשטער created the world, לא היה אדם שקראו להקדוש ברוך הוא צבאות, there was nobody who called השם צבאות, עד שבאתה חנה וקראתו צבאות. She called him. So the bottom line is we see that in Chumash such a name is not mentioned. So סבירא ליה לרבי יוסי, so therefore Rabbi Yosi holds, ששמו של הקדוש ברוך הוא צריכים לבוא לראשונה בתורה, שזהו דבר השם ממש. In

order for Hashem to have a name, the real name has to be written in the Torah first. In Chumash! Torah means not Neviim. Torah, there's Torah, Neviim, uKetuvim. Not prophets, it has to be written in the Torah. In other words, everything is יסוד in the Torah. What's wrong with a נביא? Cuz Torah, he says it's the words of השם ממש, and the words of a נביא are not the words of Hashem? So he says, דאף שדברי הנביאים הם דבר השם, even though the words of a נביא are also the words of Hashem, there's a pasuk that says, \"רוח השם דיבר בי,\" as a navi says, \"ומלתו על לשוני.\" The spirit of Hashem speaks in me, and his words are on my tongue. So lichorah also. מכל מקום, כיוון שעניין הנבואה מה שהא-ל מנבא בני אדם, נבואה is a peshat that the Aibershter makes people prophesy. That means, that means in other words, שדבר השם מתלבש בדעתו והשגתו. The words of Hashem are mislabesh, get put into the name, into the person, ובסגנונו של הנביא, and the navi says it in his own words. He gives over what Hashem told him, but because he understands it, and that's part of became part of him, he gives a signon. וכמבואר במקום אחר באריכות, as in other places, that's why we have we have, it says that that there are many nevuot where the same nevuah was said by different nevi'im, in a different signon. And the לשון הגמרא is, אין נביא אחד מתנבא בסגנון חבירו. So when Yechezkel described the the merkavah, That was in his own words. The way he saw it. He saw it, and it was right, it's not wrong, but he saw it. But bichlal, there's a different place bichlal, there's a different whole different thing between דברי נבואה and דברי תורה. A navi says something, it doesn't mean it's Torah. If a navi would come to a person and say, \"The Aibershter told me to tell you that you tomorrow should go travel to that city.\" You must listen to the navi, if he's a נביא אמת. But it's not Torah. It's דבר השם, but it's not Torah. Torah tells you to listen. So you're mechuyav to listen to him. Right, but it's not Torah. You took because the Aibershter says. That part is, but the words is not Torah. Those words which were written in Tanach became a level of Torah. So

the Rebbe is mesaber in a different sichah talking, same part in same chelek, I think it's חלק ל\"ו. In ראש חודש שבט, actually. The sicha in ראש חודש שבט. Because ראש חודש שבט it says Moshe Rabbeinu translated the Torah in 70 languages. So it says, and there the Rebbe explains the whole thing, what the purpose was, to make that the kedushah should come in. But there was before, he explained that that Chumash Devarim is different than the four chumashim. There, Chumash Devarim Moshe said on his own. Wait, what does it mean Moshe said on his own? Rambam says anybody says one word of Torah Moshe said on his own, apikores. It's the Eibershter said. The difference is the first four what happened is it just went through Moshe. The Eibershter said it, and it just went straight through. And here Moshe understood it, was מתלבש and then he gave it over, but he gave over the same words as the Eibershter, but this went through him. The difference is, is it בדרך מעבר or בדרך התלבשות? By the Moshe Rabbeinu, by chumash, all the four chumashim it was בדרך מעבר, it went through Moshe, and Chumash Devarim went through התלבשות, but the bottom line is the same. That's what, the Rebbe explains why we needed it anyway. But the, huh? That if it's a maalah, if it's ממשיך, yeah, yeah, could be ממשיך lower, the whole אריכות is that it's a very geshmacke inyan. Moshe had to say, Moshe, I'm sorry, Moshe had to say it, yeah. The Rebbe learns pshat like that, yeah. Does it say that in Rashi anywhere? Rashi, the Rebbe, Rashi says, no Rashi doesn't, Rashi is that you gave over, as I told you, and he will... And so the Rebbe says, not only as I told you, even the language in Leshon Kodesh, even though the body didn't understand. Because that was a רוחניות׳דיקע ענין, you give it over. The same thing there is that there's there's there's a madregah, there's a nekudah in nevuah which is word for word. But this was not the nevuah. Here it's not the signon. Here you say that any navi has his his signon, because it's mitlabesh. There, Aharon was, אהרן יהיה נביאך. Exactly what he did. Yeah, but Moshe Rabbeinu said it in the language as the Eibershter told him, בלשון קודש. So there there was a special geder of giving it over that way, the others he would sometimes didn't have it. Yeah, here he had to give it over. I always tell the story of this guy, Mr., what was his name? Oh, I forget, I forgot his name. Mr. Fischer, where a guy used to stand by the farbrengen, you guys remember, in the back of the Rebbe, always by the beam there. He always stood there, Mr. Fischer. A very פשוט׳ער ייד. A baal teshuvah, a פשוט׳ער ייד, but a חסיד׳ס

חסיד. I once went on mivtzoyim, on mivtzoyim we used to go to the armories, Sunday. We used to have in the armory you could go to the arm, to the social, to the National Guard, and have prayers with them. So the Tzach sent us, I remember every Sunday I used to go for many years. He sent two people, one would would say the tefilot with them, talk to them, and one would put on tefilin. So I went with him. I was the rabbi and he was the one that... So I remember once heard this story, I told you this story. So I went once with him Friday, and Friday I was standing up front and I was speaking and saying the tefilot, whatever in English. And I watch from the far, I I watched from far and I see, so I'm watching and he, see him going over to the people to ask to put on tefilin. And usually the seder is, if you ask the first guy and he says no, you got problems. If the first guy says yes... This is all, 50 people were there in the room, and I was standing and I couldn't stop and I see from far, he's walking over to a guy, asks him to put on tefilin, the guy says no. Walks over to the second guy, guy says no. Two guys like that, stopped, so what is he going to do? Now I'm watching, it's like all of a sudden I see he walks away, then he comes calls over the first guy and he whispers something in his ear. The guy goes and puts on tefilin! And then if he put on tefilin, the second guy, the whole group put on... On the way back, I ask him, what did you tell him?! He tells me, he saw a sichah in תשי״א, the Rebbe said. Was it in תשי״א? Yes. So the Rebbe said that people should go out and put on tefilin with yidden, and the Rebbe said if you come to a person that doesn't want to put on tefilin, tell him, and it says it in Yiddish the sichah, tell him, \"s'iz do a yid in Brooklyn, there's a Jew in Brooklyn, who does speaks English with an accent, and doesn't even know how to drive a car, and he asks you to put on tefilin.\" Meaning the Rebbe about himself. \"And if you tell it to him, that will help.\" So he told me, this guy couldn't speak Yiddish himself, so he typed up word for word in a piece of paper, in Yiddish! In Yiddish! He called over this guy afterwards, and he whispered to him in Yiddish! He said, and right away he said, did he put on tefilin? He said yes! I witnessed it! I witnessed it, I saw it! And then everyone... He said the words in Yiddish as the Rebbe said it! What were the words? \"Do a yid in Brooklyn...\" \"Do a yid in Brooklyn, vos redt English mit an aktsent, and I think he says, און ער קען אפילו נישט דרייוון קיין קאר, און ער בעט דיר, ער בעט אז דו זאלסט לייגן תפילין.\" Anyway, okay, let's go vayter. So that that was, the Rebbe appeared to him? The Rebbe appeared to him! Yeah. So he says like this. So the words of the navi is holy words, it's the Aibershter's words. הרי כשם שאין ביכולת שום נברא להשיג בוראו, כך אינו יכול להשיג מדותיו, just like a person can't grasp the Aibershter, you can't grasp the Aibershter's attributes, שהן שמותיו יתברך, which are the Aibershter's names. לכן סבירא ליה לרבי יוסי, so Rabbi Yosi holds, since this name Tzevaot on the Aibershter came in nevuah, and a navi is something that a navi, nevuah is, prophecy is what the navi understands, no one could understand Hashem's middot, so no one going to grasp Hashem's name. לכן סבירא ליה לרבי יוסי, that Rabbi Yosi holds, שלא יתכן ששמו של הקדוש ברוך הוא, או תואר של הקדוש ברוך הוא, also which describes the אייבערשטער, יתגלה על ידי נביא, it's not possible to come through a navi. The תואר is not there, it came through the navi, it can't be the Aibershter's name. לכן מפרש, he says Hashem Tzevaot, when it says Hashem Tzevaot, אלקי הצבאות, the God of the Tzevaot. שאינו תואר הקדוש ברוך הוא, אלא חיל ממש, it's ממש חיל. It's not another description of the Aibershter. אדעתא דקמא וכן הלכה, the first opinion the halacha is, שצבאות משבע שמות שאינן נמחקין, it's from the seven, from the names that you can't erase, what's his opinion? Ai, this started by the navi, he says, so כיון דדברי הנביא, דברי המתלבש, דבר השם המתלבש, he holds, since the navi says words of Hashem that's in him, לכן גם שם זה יש בו קדושה כזו שאינה נמחקת, it could get the kedusha, because we look at its source, the source is the Aibershter. But the Rabbi Yosi we understand also, he says after all it came through the understanding of the navi. And then when he brings the pasuk, that it's not Hashem's name, from the pasuk where it says that the שרי הצבאות, that the heads of the army got together, that proof, והכתוב, the פסוק והכתוב שרי צבאות שהובא במסכת סופרים, that the Massechet Soferim brings, הוא להראות המציאות הדין, that's not the proof, that's not the reason why, the reason he says is because it started with a navi, and he feels a navi couldn't make, get such a name. He just says what is lemaaseh? What is the din? דמה שנוהגים בחול, היינו חול ממש, he says ובפועל ממש, when they, we pasken, he says, I pasken that it's chol, it's not holy, I show you the pasuk uses that same word for דברי חול. ולא כשמות שאינן נמחקין, and it's not like those names that you can't erase. ולכן מביא פסוק שבו נכתב לשון צבאות חול ממש, he quotes a pasuk where it says the word צבאות and it's chol. ולשון שנאמר פירושו, and even though he says it's חול שנאמר, so usually שנאמר is the proof, in this case פירושו כהאי דשנאמר, not because it says. It's chol. Where do we see it's chol? Not a re'ayah that it's, it's not a re'ayah from there because we could, we see that it's used for chol like it says in this pasuk. שנוהגים בחול, like it says they used, that the minhag was, the fact it's חול, כהאי דשנאמר, like we find a pasuk where it says that it's the army, the שרי צבאות, חול ממש. ועל פי זה שיסודו של רבי יוסי שצבאות חול הוא מזה שלא נזכר בתורה, now that he said that the reason for the foundation, the reason of Rabbi Yosi is because we don't find it in Chumash, that's why it can't be the name of Hashem, יומתק זה שבמסכת סופרים, and this will explain that why מסכת סופרים לא הובא בדברי רבי יוסי שום פסוק לראיה, מסכת סופרים doesn't bring any ראיות, רק אומר צבאות חול, there it says Rabbi Yosi holds צבאות is חול, והפסוק הובא בדברי רבי שמעון בן אלעזר בהמשך לענין שנוהגים בחול. Rabbi Shimon ben Elazar brings the pasuk. If the pasuk would be the proof, this was his reasoning, why would he not bring the pasuk? Rabbi Yosi says it's chol, bring the pasuk! Because he doesn't have to bring a pasuk. The reason it's chol is a different reason, because it's not in the Torah, that's it. And that's יומתק. But the Rebbe is saying, this, I mentioned it many times, when does the Rebbe say יומתק? When does he say יובן? When does he say יתורץ? So he says יומתק, based on what we said, it'll become sweet why Rabbi Yosi doesn't bring a pasuk. Sometimes the Rebbe explains, based on this we'll understand this and this. The כלל is very פשוט. יומתק means that it's not, without it it's not a kashya either. יומתק means, ah, it's more geshmak here. If without what he said there's a problem, so al pi zeh, there's no more problem. יתורץ, the answer is understood. This is not a kashya. You can't have a kashya, why doesn't Rabbi Yosi bring the pasuk and only Rabbi Shimon ben Elazar brought the pasuk? Yeah, it means it didn't click and now it clicks. No, it clicks better. It clicked before also, clicked means it makes sense. Huh? Icing on the cake, yeah. It makes it geshmak. That's it. It makes it geshmak. Yeah. This is it. That's what, a lot of times you see cake, and you could eat it, and it's also good. It's also geshmak. This is even geshmaker. Okay. This is the way it's this in in the other in in not in our Gemara. In their Gemara, in the other Gemara where it says he holds that it's completely chol, and the reason he holds it's completely chol, the Rebbe has this new pshat, which is the Rebbe's a chiddush, the reason is because it's not in the Torah. And a name of Hashem that's not in the Torah, Rabbi Yosi holds, cannot be a name of Hashem, cannot be kedushas Hashem. Ai, our Gemara we said doesn't learn that. The Rabbi said before that our Gemara learns that that's not chol. You could erase it, but it is a name of Hashem. It's like Kel, like HaGadol, HaGibor, it describes Hashem, but you could erase it. What is his pshat? בשיטת הבבלי שלרבי יוסי אמר כולו נמחק, according to the pshat of the Bavli that Rabbi Yosi says that you could erase it, שלא נקרא צבאות אלא על שם ישראל, it's called because of the Yidden, as he explained before, שהוא שם שהקדוש ברוך הוא נקרא כן. It is Hashem's name. אלא שמותר למחקו, you could erase it. What, how do they learn? How does the Bavli learn? Yesh lomar, it can be explained like this. הבבלי סבירא ליה, the Bavli holds, שלרבי יוסי, according to רבי יוסי, אף שאפשר שיתגלה שם של הקדוש ברוך הוא על ידי נביא, even though obviously Rabbi Yosi agrees that the Eibershter's name could be revealed through a navi, not like this the Maseches Sofrim Yerushalmi learns that Rabbi Yosi holds a navi could not come up with the Eibershter's name, so if it's in a navi it's not the Eibershter's name.

The Bavli says no, Rabbi Yosi agrees a navi could come up with the Eibershter's name, כיון שדברי הנביא הם דברי השם, because after all the navi says words of Hashem, so it could be. Mikol makom, but still, כיון שהנבואה הוא כפי שדבר השם מתלבש בהשגתו וכולי של הנביא כנ״ל, but after all the words of Hashem come through the understanding of the נביא, לכן אין בשם זה קדושה כקדושת השמות שנתפרשו בתורה. Therefore, he agrees it's a description of Hashem, but not the same level. A name that's in the Torah is a higher level, a name that's in navi is also a name, but a lower level. כלומר, it means like this: כמו שהנבואה הוא דבר השם כפי שנתלבש בבן אדם, נברא, just like the name of Hashem, the נבואה בכלל, is Hashem's words, but the way it's put into a human being, which is a creature, one of the creations. על דרך זה הוא גדר השם הקדוש ברוך הוא המתגלה בהנביא. So too, a name of Hashem that came to a navi is the same type of level, שאין זה תואר של הקדוש ברוך הוא מצד עצמו, it's not Hashem's name essentially on its own, אלא תואר של הקדוש ברוך הוא כפי שיש לו שייכות כביכול עם גדר הנבראים. It's Hashem's name the way it's connected to the נברא. Just like נבואה is Hashem's words the way it's connected to a נברא, to the creation, to a creature, to a person, name of Hashem is also. That's what the Bavli holds, pshat in Rabbi Yosi, that it is a name of Hashem, but in a name it's a lower level. And that's why, ולכן נמחק, that's why it's not as holy as the others and you can erase it. Isn't גדול really also related to נבראים? What is גדול? Right. But over here he said because a navi said it, that's a raayah. That's a raayah. That's the sevara why it can't be a regular name. And גדול the same thing.

What's גדול? When it says, לך השם הגדולה, what does it say in Gemara? הגדולה, זו מעשה בראשית. That's creation. Right. So the same fact and that by נבואה. וזהו גם תוכן הפירוש דלא נקרא הקדוש ברוך הוא צבאות אלא על שם ישראל. That's what he says. When it says that Rabbi Yosi says that Tzvaot is על שם ישראל, what does it mean על שם ישראל? It's a name of Hashem, but the way it relates to Yidden, the way it relates to the נברא. יש לומר שזה נרמז גם כי שזהו כפי שהקדוש ברוך הוא מתלבש בצבאות, אצל הנביא, צבאות ישראל. That's what it means. It's Hashem's name the way it comes into Yidden. It's a remez. Which is which is into the navi, which is a Yid, which is a נברא, but But if the sichah is not about this, I'm afraid to say this, but what does the other, you know, is it Tanna Kama in the Mishnah... if this is a שם השם...? No, he says that nevertheless it remains, that's what the Rebbe said in the brackets before. According to Tanna Kama, לכן ההלכה, that it is a name. Why? Because after all, the name of Hashem, the words of Hashem to the navi is דבר השם. So we look at the words the way they are בעצם. And memeila, you could give a name, even though the nevi'im won't understand it. Even though I'm sure there are other names also, and for some reason they didn't choose those names. What do you mean other...? No other names like צבאות that comes from nevi'im? That it came after, so the nevi'im started it? I don't know, I don't think so. You have Chazal, you have HaMakom, HaKadosh Baruch Hu, Ribono Shel Olam, others, I don't know. יש להוסיף ביאור בזה, and you could add even a more פשט, על דרך הדרוש. This till now was על דרך נגלה, what's in halachah, what's the גדר, and what's the pshat in Rabbi Yosi, which be'emet it's a very geshmaka pshat and I mean it's a very logical whole pshat. Now you could add דרך הדרוש. על פי מה שכתוב במדרש, based on what it says in מדרש, בפירוש שם צבאות, in Midrash it says when it describes, it explains what is the meaning of the name צבאות, because every name of Hashem has a meaning. What's the meaning? Says like this the Midrash: אמר הקדוש ברוך הוא למשה, Hashem said to Moshe. It says when Moshe Rabbeinu asked the Eibershter, \"What's your name?\" In Parshas Vaeira, Parshas Shemos. \"The Yidden will ask me מה שמו, what should I answer?\" So the Eibershter, so the Midrash says the Eibershter said to him, \"I have no name. לפי מעשי אני נקרא. I'm called, my names depend on what I do. When I do this, כשאני עושה מלחמה ברשעים אני נקרא צבאות.\" He says, \"If

I do chesed, I'm called Kel. When I do rachamim, I'm called Havayah. When I do din, I'm called Elokim. When am I called Tzevaot? When I do a war with the reshaim. When I fight with the reshaim, with the with the evil people, that's when I'm called Tzevaot.\" Which makes sense in gashmiyut, because tzava is an army, an army goes to war. \"When I go to war, then I'm called Tzevaot.\" Fine. So the Rabbi wants to explain that אף שלפי מדרש זה, comes out according to this מדרש, כל שמותיו של הקדוש ברוך הוא הם לפי מעשיו, that all the names of Hashem depend on what He does. שזהו בשייכות הקדוש ברוך הוא לבריאה ולמעשים, so it comes out according to the Midrash, it seems that that every name of Hashem is only in relationship to something He does, which He does in the in the world. So it's also not Hashem in essence. In Chasidus it says shem is only... Shem is also an הארה and it's only ביחס to what He does. כמו, like he says, כשאני דן את הבריות אני נקרא אלקים. When I judge the people, I'm called Elokim. כשאני מרחם על עולמי במידת הרחמנות אני נקרא הוי׳, like I said. הרי אין במעשים אלו מציאות דבר המנגד למציאותו לבריאה. So these מעשים that He does is not similar to the Eibershter. The Eibershter, this is not what the Eibershter is. מה שאין כן השם צבאות, שהוא כשאני עושה מלחמה ברשעים, but the name that He says Tzevaot is when I do when I have war with the רשעים, הרי תוכן מלחמה הוא עם דבר המנגד. War means you're fighting somebody. The other things does not express how He's fighting with somebody. Farakert, it's the Eibershter. Baal habayit. Not the Eibershter in עצמות, but the Eibershter's behavior. You have who you are, then you behave with this. This is even further away. This is when I'm fighting with somebody who is against Me. You only fight with somebody who is at war with, your enemy. So the name Tzevaot represents that you're fighting to erase, which means b'lo hachi savira lei Rabbi Yosi, this is a additional pshat that Rabbi Yosi holds שאין לומר דשם צבאות הוא שם קדוש שאינו נמחק. He

says it can't be in the level of a holy name of Hashem which you can't erase, שזה השם המורה על מעשה הקדוש ברוך הוא כפי שהוא יתברך נותן כח על דבר המנגד כביכול. This name shows that Hashem allows there should be something against Him. When He says, \"I have to fight\" menaged, that means that there is a menaged. It's a name which gives a place for a menaged. ובמעשה זה לא ניכר קדושתו של הקדוש ברוך הוא. This you don't see great the holiness of Hashem. And what does holiness mean? שקדוש הוא מרומם מהעולם. Kedushah means when Hashem is beyond, elevated. So the other names do represent Hashem the way He's beyond, ela mai the way He's beyond and what He does for the world. But it still is connected to Him, nothing against Him, nothing beside Him. But shem Tzevaot shows that He gives a place for a menaged. Same thing, if He's merachem on somebody, the Eibershter created a situation a person needs rachmanus. That's a person needs rachmanus, not fighting Him. Maybe fighting is not fighting, so that's a whole nother what can you say? Noten makom yeah, noten makom for others. This is noten makom for a menaged. The other names noten makom for other people. For a briyah, noten makom for other people. Another person with tzaros. With tzaros, yes tzaros is fine. But here it's somebody who's fighting the Eibershter, and the Eibershter has to fight with him. No, no, I hear, I hear. This is much worse. Menaged. So the pshat Rabbi Yosi holds that this cannot be the name that describes the Eibershter when there is a makom and it's It's not called a shem kadosh. It can't be a holy name that describes the kedushah of the Eibershter. See, with the Eibershter, merachem on other people, it's the kedushah of the Eibershter. But

Tanna Kamma holds, so what did Tanna Kamma hold? Why is it one of those names that you can't erase? שזה שנקרא צבאות על שם שנלחם ברשעים, and He's called Tzevaot because He's fighting the רשעים, אינו סתירה לזה שהוא שם קדוש. It doesn't contradict the fact that it's a holy name, כי הכוונה והקדושה היא לא על הדבר המנגד, אלא לביטולו, because the name doesn't represent that there's a מנגד, that there's an enemy, it represents that the enemy can become batal. Tzevaot means, \"I'm fighting him.\" אלא לביטולו, and that shows the nitzachon of the Eibershter. The Eibershter says, \"I'm going to be mevatel him.\" It shows the nitzachon of the Eibershter. ומידת הנצחון היא אדרבה דבר נעלה ביותר בו יתברך. And the midah of nitzachon, the Eibershter's koach of victory is such a high מידה, כי ידוע שמי שגדול יותר, we know that anybody who is a greater level, מידת הנצחון ביותר, he has the midah of nitzachon even more. והלכך ניכר מידת הנצחון דווקא בהקדוש ברוך הוא, היא למעלה משאר המידות שלו. By the Eibershter, we know by a person who is greater, unless he works on himself to fight it, a king will be more upset if somebody is fighting with him, try to show more than a regular person. We know by us, a yid should not have nekamah, should not go nitzachon. But the מידת הנצחון, that's what it says, Basi Legani. Basi Legani is full of that, תשי\"א and the Rebbe's maamarim. But מידת הנצחון is why does the melech mevazbez the otzarot? Why does he waste... what's another word for it? Squander? Squanders. Squanders his treasures for the nitzachon when it comes to war. Treasures that he would never give out, but when it comes to fight a war he'll do it. Legabei the Eibershter, the same thing. מידת הנצחון is the deepest. So when it says מידת הנצחון the Eibershter, that's a deepest koach in the Eibershter. So the other names represent middot, which is middot, but this is a midah even... if that's how you can look at it. You can look at it the other way: on the other hand, it gives a place for a מנגד, and this is farkert it's going to fight a מנגד. It's still a middah. Huh? It's still only a middah. That's right, the other was also only middot. The other ones are also... No, the koach is also a middah. It's a deeper middah. A middah which is connected to the עצם. Why davka is that a strong middah? Because it touches the... The מנגד affects the עצם of a person. Is it not התנשאות? I don't know התנשאות. התנשאות, התנשאות is מלכות. It's in כלי. It's it's It's עצמות. עצם. It affects It touches the עצם and the עצם is going to fight and and win. I mean that's that's what it says in Chassidut. All the all the other all the other שמות... It seems to be a higher level of שמות. And when there's no when there's no more התנגדות? Huh? Still...

There's a middah like that, but it's not בגילוי. You don't You don't exercise that middah. על פי הנ\"ל יש לבאר הטעם שבני ישראל נקראים בשם צבאות השם בצאתם ממצרים. Now we're going to go back: why are the Yidden, when they went out of Mitzrayim, they're called Tzevaot Hashem? Why? על פי הנ\"ל מובן, we understand what we said before, שגילוי של שם צבאות כפי שהוא יתברך מתלבש בגדר בני אדם הנבראים. After everything said and done, the name צבאות of the Eibershter represents the way the Eibershter came through the נביא, the way the Eibershter's put into the the mind of a human being. שעל כן שם זה נתגלה על ידי הנביאים דווקא. That's why it came to the נביאים דווקא. שדבר השם מתלבש בהשגתם, the word of השם in in השגה. וזה היה גם החידוש שנעשה בישראל ביציאת מצרים. And this is what happened to the Yidden when they came out of Mitzrayim. That what? אף שגם לפני יציאת מצרים למדו בני ישראל, בני יעקב תורה, the children of Yaakov learned Torah, and the Rambam uses a לשון, ונעשית בעולם אומה שיודעת את השם. The Rambam said in Mitzrayim already, the Rambam uses a lashon, they became a nation that knew Hashem. The whole world forgot about Hashem. This was a nation who knew Hashem. הרי על ידי כור הברזל של מצרים by the furnace, the purification of מצרים, נעשה שינוי עיקרי בבני ישראל. Now there is a new change, complete transformation, שנתבררו ונתזככו, they became purified, עד שנעשו הם עצמם מקום לשכינתו יתברך. Now they became vessels where the Eibershter could dwell in. That's what the Yidden became. That was the whole purpose. And that's happened by Matan Torah, but it started by Yetziat Mitzrayim. ולכן מצינו שאמרו רז״ל, that's what Chazal say: ראתה שפחה על הים מה שלא ראה גדולי הנביאים. A maid by Keriat Yam Suf, by the splitting of the sea, saw godliness more than the biggest navi saw. וכיון שגדר הנבואה שדבר הוי׳ מתלבש ומושג בשכל הנביא, since nevuah means that the words of Hashem come in and become part and mitlabesh in the mind of the נביא, al korchach tzarich lomar, so we have to say, שגם ביציאת מצרים, בקריעת ים סוף היתה נבואה אצל כל ישראל גם בדרך כזה. So obviously all Yidden, when we compare what the Yidden saw that it's better than a navi, in other words it's the level of a navi, but even like the greatest navi. So it's like nevuah. What does that mean? That it also had Hashem come into their mind. אלא, שאז היה זה לפי שעה. By Keriat Yam Suf it was only temporarily. ובפרטיות יותר, בגלוי נעשה זה אחר כך, but when did it actually happen? But then it happened and then it went away. By מתן תורה, כל העם רואים את הקולות, they all saw the voices. ואחר כך בבנין המשכן, and when they built the משכן, ממה שכתוב, ועשו לי מקדש ושכנתי בתוכם. Hashem says, \"Make a מקדש, I will dwell in them,\" not in the מקדש only. בתוכו לא נאמר אלא בתוכם, it doesn't say in it, but in them. בתוך כל אחד ואחד מישראל, every Yid. הקדוש ברוך הוא שורה על כל ובכל אחד ואחד, the Eibershter rests on and in every single Yid. So the bottom line is, what happened by יציאת מצרים which progressed as time went on, but what happened, what started? That the Yidden became a nation which the Eibershter could dwell in them. Became kli to that, the התלבשות of אלוקות. וגמר השלמות בזה, אז, when did this come to this completion? בסוף ארבעים שנה, at the end of the 40 years. כשאמר להם משה, Moshe said at the end of the 40 years in the desert, אתם ראיתם את כל אשר עשה השם לעיניכם בארץ מצרים, you saw with your own eyes what Hashem did to these, to the מצרים, לפרעה ולכל עבדיו, to פרעה and his servants, ולכל ארצו, his whole land, המסות הגדולות אשר ראו עיניך, האותות והמופתים הגדולים, all the miracles you saw. So now

it's 40 years since you saw it, רק אז, only now after the 40 years, נתן השם לכם לב לדעת ועינים לראות ואזנים לשמוע. Now you have your eyes to see, your ears to hear, and your heart to understand. היינו, that means like this, שבמשך ארבעים שנה שהיו ישראל במדבר, the 40 years that Yidden were in the מדבר, נקלטו אצלם, was absorbed and became internalized by them, ובפנים, to them and in them, כל עניני גילוי אלקות שהיה ביציאת מצרים, all the things that happened by יציאת מצרים and by קריעת ים סוף till מתן תורה, all that, when was it really internalized? עד להתאחדות פנימית במציאותם, it became internalized and became one with them, שזהו לב לדעת ועינים לראות ואזנים לשמוע, that's when they got the heart, the eyes that they could see. So basically, what happened by יציאת מצרים? That Hashem became internalized in them. Which name represents that? The name Tzvaot. He said the whole sicha is on the name Tzvaot represents the fact that it's a name that came through the navi, that's Hashem's name, but in a way it came from the Eibershter and internalized in the navi. So when by יציאת מצרים, when the Eibershter became in that started that the process of the name of the Eibershter, of the Eibershter's Shechinah becoming internalized in them, that's why it's called Tzvaot. And I want to tell you just I heard a vort from a guy called Rabbi Pupko, they were a few brothers Pupko, one was in New York, or Pittsburgh, somewhere there, Rabbi Pupko in Pittsburgh. Now the Pupko brothers, who were all rabbanim, they were nephews of the Chafetz Chaim. So this Pupko from Pittsburgh told me once, I spoke, he says he was in the Chafetz Chaim's house when a delegation of people came from a city to ask him a shaila. He was a kid. The shaila was that the rav of their city, I don't know, retired or died, or something, they needed a new rav. And they had two candidates. One candidate was a Litvisher guy, and one candidate was a Lubavitcher. And they asked him which one they should take. And I'm quoting what he said, whoever I tell to, everyone tells me, \"I don't believe it.\" I once told it to Avrami Halperin, Kfar Chabad, in the magazine Kfar Chabad, I told him, \"Print it, I'm telling you I heard of it.\" He's not going to print it, \"No, because I don't believe it and it can't be true.\" But this is what he says to me, he says he was there as a kid. Chafetz Chaim said to him, \"Take the Lubavitcher.\" And this is the words he used: \"אַלע אידן הייסן צבאות השם.\" All the אידן are צבאות השם. \"די צבאות השם, within the צבאות השם, that's the Lubavitch.\" He said it to me, he heard it himself. And I could understand true, even though he was a Litvish, he wasn't, because it must have been after the revolution in Russia, and the only ones that really kept, and they asked them, kept Yiddishkeit alive with mesirat nefesh was Lubavitch, and he recognized it, so he told them to take a Lubavitcher. But this is what he said. אלע

יידן זענען צבאות השם, און די צבאות השם within the צבאות השם, ליובאוויטש. So when did the real צבאות השם happen? With the Alter Rebbe. With the Alter Rebbe! And the process finished off with the Alter Rebbe. There's another story like that, also a story. But that's for a different reason because, because they wouldn't, they wouldn't accept him, and they would be tzaros. Right. A Lubavitcher, if he's told by the Rebbe to accept him, then they'll accept even a Litvisher. He came over there anyway in Shabbos and two people came, one of them was Lubavitcher and one non-Lubavitcher, one of them asked for a heter from the rav, a heter to, to work in Shabbos. So the Lubavitcher, he kicked him out of the house. And the other guy told him, \"Listen, you got a heter.\" So the guy didn't understand, \"Why? How could you do it?\" So he said, \"A person who learned chassidut, a person who had... and you're gonna ask me for a heter?! Just get out!\" But they saw why the Frierdiker Rebbe said. Yeah. But I'm saying here the story is farkert, you see. Okay. וכן תהיה לנו, so it should be to us in גמר נצחון המלחמה, with the end of the winning of the war שעל ידי בני ישראל בסוף זמן הגלות, that the Yidden will win victorious the war at the end of גלות, שלפי כל הסימנים, according to all the signs Shas, what's in the Gemara, בדורנו זה, our generation is the generation of the end of the גלות, ובמיוחד בהיותנו 40 שנה מהסתלקות... this sichah was printed in תש״נ. So he says, especially when it's already 40 years now, now it's 40 years from the הסתלקות of the Frierdiker Rebbe. The sichah is said, no, printed. Printed, yeah, but the farbreng- but the sichah came out תש״נ, that's when this was written. So, and we could add, it's 40 years from that year was from the נשיאות of the Rebbe. שליום ההילולא שלו נתן ללמוד מאמרו הידוע, what's called Basi Legani, that to his הסתלקות he gave the Maamar Basi Legani, ובו מבאר בארוכה לפי ערך, there he explains at length לפי ערך, זה שבני ישראל נקראים בשם צבאות השם, there he explains why the Yidden are called צבאות השם, ועבודת בני ישראל בזה, and what the Yidden have to do. ובכוחו של משה רבינו שבדורנו, the koach of our Moshe Rabbeinu of our generation, כבוד קדושת מורי וחמי אדמו״ר, the Rebbe says on the Frierdiker Rebbe, הרי במשך 40 שנה בוודאי הצליח כל אחד ואחד במילוי שליחותו ותפקידו בתור צבאות השם. For sure, last 40 years everyone successful to do the mission that the Frierdiker Rebbe gave him as part of צבאות השם. ובבוא ענין, now

it's 40 years, so for sure נתן השם לכם לב לדעת ועינים לראות ואזנים לשמוע, we have the eyes and the ears and the heart, להכיר ענינו של דעת דהרבי, after 40 years you could understand the Rebbe. So now it could be בתכלית הגילוי, והשלמות תהיה, the real giluy and שלמות would be בביאת משיח צדקנו בקרוב ממש בעגלא דידן. What does b'agala didan mean? We always say b'agala didan, people normally really don't know what it means. You say, Mashiach should come b'agala didan, עגלה is a wagon, in our wagon? What does it mean? What's b'agala didan? עגלה, no, עגלה doesn't mean a wagon, עגלה with an ע' is a wagon. עגלא, no, עין! In ארמית, עגלא means fast. B'igla didan means in our speed. We just say, but what does עגלא mean? Because it could be fast, the Eibershter's fast. The Eibershter, a thousand years is a day. The Eibershter, you know, they say, he says, \"Eibershter, please help me.\" He says, \"I will. One minute. Wait one minute.\" He's gonna wait a hundred years! So we always say b'igla didan should be what's what's good for our. בקרוב ממש בעגלא דידן, שלא יכנף עוד מורך, that the Eibershter shouldn't be hidden, והיו עיניך רואות את מוריך, and your eyes will see your Master, ונגלה כבוד השם וראו כל בשר כי פי השם דיבר. Huh? עגלא again means what? It's fast. Fast. Penny, yeah. Wait a minute. That's how the joke goes. Could you give me a million dollars? A penny. He says, okay, in a minute.