ארבעה ראשי שנים הם. Tonight becomes Tu Bishvat, that's why we chose this שיחה. There are four ראשי שנים: באחד בניסן ראש השנה למלכים ולרגלים. The first day of Nisan is the Rosh Hashanah for the kings and for the Yamim Tovim, because you have the first Yom Tov which is Pesach in Nisan. And for kings also, they would count the years for the kings, they would start from Nisan. In other words, if let's say a person became a king ערב ראש חודש ניסן, from ראש חודש ניסן on, it's already called the second year. So they didn't count every king according to, let's say, when his year came up, he became, let's say, כ' Shevat he became, so next year כ' Shevat is a year, no. Nisan was the date, anyway. This was in Tanach? Ah? This was in Tanach? Yeah, when it said in Tanach the different years for the kings, it's all, yeah. Jewish kings. It says Befeirush in Gemara: מלכי ישראל. Yeah, yeah, yeah. Sometimes it's yeah, you're still like, it's not full three years, it's half, as far as years, you know that by him, exactly. And then the

Mishnah finishes, the last one is באחד בשבט ראש השנה לאילן. The first day of Shevat is the Rosh Hashanah for the trees, that's כדברי בית שמאי, that's Beit Shammai's opinion, ובית הלל אומרים בחמשה עשר בו. Beit Hillel says the 15th day of Shevat, that's when it's Rosh Hashanah for the trees. What's the Rosh Hashanah for the trees, mai nafka mina in halacha? The peshat is that when you when you take off maaser, you're not allowed to mix the two years. You can't take off מן החדש על הישן, the old for the new. So when is the point, the cut-off date? That's according to Beit Shammai, ראש חודש שבט, and according to Beit Hillel, it's the 15th day of Shevat, which is tonight, חמשה עשר בשבט. No remez to י\"ט כסלו? Ah? No remez? He didn't talk about why the why it's divrei Beit Shammai instead of Beit Shammai אומרים? Two years ago, Rabbi Wolf was here, and he spoke about it, and he said a very geshmaka pshat. Very geshmaka pshat, he said. So it's not oh like he said it's long, but he said a very There is an answer to it. There is an answer. I mean, obviously there is an answer, but on this on this pshat, he had a very good pshat. Okay.

והנה, מלבד השייכות הכללית בין כל ד' ראשי שנים, besides the connection, the general connection between all the four ראשי שנים, there's a general connection. What's the general connection? דכיוון שכולם נשנו במשנה אחת, they're all in one משנה, זה נקראים בשם ראש השנה. They're all called ראש השנה. So muvan, from that we understand, שיש שייכות ביניהם גם בתוכן עניינם. So obviously, if they're all in the same category, they must have a connection. But besides that, there must be a connection, he's going to say, between the first and the last. See, what he said till now, there are four ראשי שנים, they're all connected. But הרי, על פי הכלל הידוע, since we know the well-known נעוץ סופן בתחילתן ותחילתן בסופן, that the beginning is connected to the end and the end to the beginning, muvan, from that we understand, שתוכן הראש השנה שנשנה בתחילת המשנה, that the meaning of the first ראש השנה, which is א' בניסן ראש השנה למלכים ולרגלים, the first day of Nisan, which is the ראש השנה for the kings and for the ימים טובים, שייך במיוחד לראש השנה לאילן, has a special connection to the ראש השנה of the trees שנשנה בסוף המשנה, cuz that's the end of the משנה. Because the end and the beginning are connected. So ראש השנה to the kings and ראש השנה of the trees are shayach, connected. Now is the question, he doesn't make it בלשון question, but the שאלה is what's the connection between ראש השנה to the kings and ראש השנה of the trees? זאת ועוד, more, כיוון שראש השנה למלכים וראש השנה לרגלים חלים באותו יום, באחד בניסן, we see the ראש השנה for the kings and the ראש השנה for the ימים טובים come on the same day. They're all both the first day of ניסן, מסתבר שיש שייכות מיוחדת ביניהם. So it makes sense that there's a connection between the two. So there must be a connection between these three: the ראש השנה to the kings, with the ראש השנה to the ימים טובים, with the ראש השנה to the trees. All these three have some kind of connection. And what's the fourth ראש השנה? No, we only have we only counted two dividers. ראש השנה to the kings and to the tree and to the ימים טובים is the same day. Oh. And then and then there's Rosh Hashanah on א' תשרי? א' תשרי for people, then we have Rosh Hashanah for מעשר בהמה. And א' תשרי is connected at all, or not? Yeah, because they're all they're all the same, but that's not the point. The point of the sichah is the connection between the first and the last. Ah, the first and last. And the first is ראש חודש ניסן, which is connected to the kings and the ימים טובים, which they two come together, obviously, and the Rosh Hashanah for the trees. ויוּבַן זה בהקדם מה שכתב רבנו בחיי, this will be understood based on what the Rabbeinu Bachya says, ועוד meforshim, other meforshim say this, שג' רגלים נקבעו על התבואה.

Three ימים טובים were established for the תבואה. פסח בזמן האביב, Pesach is when it starts blossoming. שבועות חג הקציר, Shavuos is when you cut it, קציר חיטים, when you cut the wheat, וחג הסוכות זמן האסיף, and Sukkos is when you gather it. So they're all connected to תבואה. וטעם הדבר שנקבעו מועדי השנה על צמיחת ה- תבואה. The reason why the ימים טובים of the year were connected, were established according to connection to something to the תבואה, על דרך החסידות, not in פשט, על דרך החסידות is like this: בני ישראל נקראים תבואת השם. We know that Yidden are called Hashem's תבואה. מה שכתוב, like it says, קודש ישראל להשם ראשית תבואתו, that the Yidden are holy to Hashem, the beginning of Hashem's, the first of Hashem's תבואה. So the Yidden are called תבואה, we're called grain. We are called the the grain of Hashem. וכתיב, there's a pasuk that says, וזרעתיה לי בארץ, that I'm going to plant her in the ground. What is this talking about? Talking about the neshama. Just like you plant things to grow, the אייבערשטער planted us also. How did He plant us? כי ירידת נשמת ישראל בארץ הלזו, because the fact that the neshamot came down to this world, היא כמו זריעה בארץ. It's like you plant in the ground, in the earth, so we are planted. Our neshama really is from up there, and it's planted inside this earth, in this world. What's the purpose of planting? Should grow. ונאמר חז\"ל, חז\"ל say, כלום אדם זורע כור אלא להכניס כמה כורין? When a person plants a kor, he doesn't expect to get a kor back. A person plants a pound of seeds, he expects to have a pound of seed a pound grow? What did he gain? You plant a pound of seeds, you're going to have, and then 1,000 lbs. שתכלית הזריעה ריבוי הצמיחה, the purpose of planting is you have a lot of growth. שמחיטה אחת צומחות חיטים רבות, from one wheat grows many wheat. כן הוא בבני ישראל, so since we compare the Yidden to the planting of the תבואה, planting of the wheat, so by Yidden must be the same thing. שתכלית, שתכלית זריעתם בארץ, the purpose of why we were planted in the earth, meaning in this world, שהיא ירידה עצומה, could remain a big kashya, why did the אייבערשטער send down the neshama to this world which is such a big descent, מאיגרא רמה לבירא עמיקתא, from the height, the highest heights to the lowest lows? Why did He bring, bring us down to—in other words, why did He plant us here? היא צמיחת וגידול הנשמה, because that will make the neshama grow, שעל ידי ירידה זו, that's by coming down, that the fact that we came down here, it grows more. כמאמר הידוע, it's known, ירידה זו צורך עלייה, that this descent of the neshama to this world is in order to go higher. It was by Yosef, no? Huh? Yosef Hatzadik, he he planted and he got a thousand times more. No, that's Yitzchak. That was Yitzchak. That wasn't in Yosef? No, Yitzchak. Yosef got the whole world like... Yitzchak. Yitzchak. Right, yeah. שעל ידי ירידת הנשמה למטה, through the neshama coming down here, הרי היא מתעלת למדרגה עליונה ביותר, the neshama reaches a higher מדרגה, גבוהה ביותר ממדרגת הנשמה כפי שהיתה קודם ירידתה למטה, it reaches a higher level than the neshama before it came down. Just like when you plant whatever you plant, you get more, the neshama was planted down here also to get more, that we get more, we grow. ועל זה, more, to go further, בצמיחת התבואה יש לימוד גם באופן עבודת השם בבני ישראל. Till now we just learned not what a Yid should do. The mashal we had from the growth is a fact, it's just telling us, you should know, just like when things are planted it makes it grow more, you should know, when your neshama came down, it'll get to a higher madrega. But that doesn't have anything to do with what we have to do. Now the Rebbe says if you learn you can learn from the way תבואה grows, we can even learn how we have to behave, what our avodah has to be. And a few things. Number one: צמיחת התבואה, התבואה אינה מהחיטה עצמה שנזרעה בארץ.

When you plant a seed in the ground and more תבואה grows, it doesn't grow from the seed itself, אלא על ידי ריקבון החיטה הנזרעה. What happens is first that seed that's planted rots, and becomes oys. שעל ידי שהזרע נרקב ובטל לגבי כח הצומח שבארץ, what happens when it rots? When it rots, it becomes part of the ground, in the ground you have the כח הצומח, you have the power of growth, הרי זה מעורר את כח הצומח שבארץ, when it rots and becomes batel, nullified to the ground, it's מעורר, it awakens the כח of the ground to grow, להצמיח שיבולים של חיטים, to make wheat grow. ומזה מובן עוד ענין, there's another thing we see here, שההוספה הנעשית על ידי הצמיחה, when by growing it gets more, we said you plant one seed and you get a lot, אינה תוספת של כמות לחוד, it's not only that you get more in quantity. You planted one, now you get 100, so it's more in quantity, it's more than that, שמחיטה אחת נעשה ריבוי גדול, from one wheat becomes a lot, אלא יש לומר שהיא כמו מציאות חדשה, איכות אחרת, it's like a new thing. If the same seed would just multiply, could say, yeah, the same thing became more. We said before, the seed went oys, the seed gets batel. So there's a new thing that happens here. There is a concept of growth which comes almost like yesh me'ayin. And it takeh says in Chasidus that as a mashal for yesh me'ayin in this world, as a mashal only, is planting a seed, and becomes nothing, it becomes נרקב, it becomes rotten, and then all of a sudden, from nothing, starts growing out. Another thing that comes out here which goes according to Chasidus, which I don't know how... how science says about this, that it's not that the seed grows, the כח הצומח, there is a כח of growth in the ground, and that כח of growth has nothing to do with a seed. It's there b'etzem, that's what ground is. In theory, wherever you are, wherever there's ground, things should grow. The question is what should grow? An apple, an orange, wheat, what should grow? It has a כח הצומח, of course, therefore nothing grows. When you put in the seed, and the seed rots, that pinpoints what, that's if you put in a seed of wheat, that pinpoints wheat, and is מעורר the כח in the ground that's able to grow wheat, it's able to grow anything, but it pinpoints the wheat and it makes it grow. So really what grows is the כח הצומח, it's not the seed that makes, as I said, I don't know how in agriculture, If you take a seed, you put it in water in your kitchen, kids always do it, so you see how it swells up in the water, it breaks in half, and then from that, starts growing a stem. Yeah, but what we're saying here is, so it comes, what you're saying is it looks like from the seed, but it's not. It's the כח הצומח. Ai, water doesn't, is not ground? Water has עפר. Yeah, it says actually in today's Rambam all the יסודות are mixed up, all the יסודות. You can't see something, yeah, but the water has all the other יסודות, it has אש, רוח, מים, עפר, it has sand. The re'iyah that Chassidut brings to this is, when you boil water a long, long time, you'll get little pebbles in the in the tshainik. Why? Because there is little עפר, and what you're doing, you're separating. Anyway, so what comes out from here is that it grows from the כח הצומח, but how does it grow? What it looks like, yeah, but the penimiyut is If the seed grows roots, it's not making more, it's just getting it's getting more of a, but then you put it in the ground and it'll grow. What it is is who, what grows, the כח הצומח. The bottom line he's trying to say, the point he's trying to make here is that it only grows through bittul. If the seed wouldn't rot and become batel, it won't grow. Now from here we... Huh? Disintegrates. Disintegrates. But from, okay, al pi teva it disintegrates, and causes... But from that, Yeah, from the, but the disintegrated seed, that means the seed isn't, is batel, and the bittul of the seed is what makes it grow. So what is that? He said that from growth we could see בעבודת השם. וכך הוא גם בירידת ועלית הנשמה. Same thing is when we say that the neshamah came down and goes up, right? The neshamah comes down, that's the planting. And then from that grows more, the neshamah goes higher. שהדרך להגיע לצמיחת הנשמה על ידי זריעתה, what is it that we have to do in order that a neshamah coming down should have this power of growing and going higher? היא על ידי שהאדם הוא בתנועה של ביטול. That's if the person is בטל, על דרך ענין הריקבון, just like by the seeds, it rots, which is batel, the way a Yid could make his neshamah reach the higher levels down here is by having bittul. ונפשי כעפר לכל תהיה. It says, I a person, we say in Shemoneh Esrei, my nefesh, I am like dust, sand to everybody. דהיינו עבודה בדרך קבלת עול. What's bittul? Bittul is kabbalat ol. You could do things because you understand it. So essentially, why are you doing it? Because of yourself. I think this is a good idea. So I'm doing it because I think it's a good idea. I'm serving, satisfying myself. Sometimes I don't do it because I understand, but I feel. I feel this is good, so I'm satisfying my feeling. Kabbalat ol means I don't understand, and I don't know, and I don't feel, and I'm just doing it. Why? Because the Aibershter said so. So I'm mevatel myself to the Aibershter, because I'm taking away myself. If you do it for seichel and middot, then you're doing it for yourself. What if you think it's a good idea to have kabbalat ol? It's a good idea to have kabbalat ol, yeah. That's a bit complicated. שהיא ראשית העבודה ועיקרה ושרשה, כמו שכתוב בתניא קדישא, which is in Tanya it says that the inyan of kabbalat ol is the beginning of every avodah, that the ikar of every avodah, and the root of every avodah. This is the the three words that the Rebbe, the Frierdiker Rebbe brings as an example. He says that the Alter Rebbe, every letter in Tanya is meduyak. עד כדי כך, he says on one ו, he once spent six weeks to decide whether to write a ו. And he doesn't say this is it, but it seems like it. He says al derech, he says, for instance, he could have written ראשית העבודה, עיקרה ושרשה. Instead, the Alter Rebbe writes ראשית העבודה ועיקרה ושרשה. So there was a whole debate in his mind, should he write ועיקרה ושרשה or עיקרה ושרשה. And that ו he spent six weeks deciding whether he should write this ו. Anyway, so the kabalat ol, that's the bottom line. It's just accepting the yoke of Hashem. What's the difference between ו and not having this? I don't know. Okay. שעל ידי זה, עלית הנשמה הנשמה וצמיחתה, by having the bitul, then when the neshama goes up and grows, היא עליה שלא בערך כלל, then it grows in such a what madrega no comparison to the way it was before. שנעשית כמציאות חדשה ממש, like a new metziut. This is all parallel to the gashmiut. Just like in gashmiut, first of all, in order to grow No, you have the bitul. The the seed has to become Same thing by us. In order for our neshama to grow by being planted here, we have to have bitul. Then he said a second thing, that it's not just that it grows, there's like something new that happens, yesh me'ayin. So by neshama also, when the neshama grows down here through bitul, it's not just, okay, till now it was in one madrega, now it's a higher madrega, it's a התהוות חדשה, it's a complete new madrega. The madrega of the neshama down here לגבי of there is completely different. So that's one thing we learn out from the growth. Another thing, ב: כשם שבזריעה גשמית נאמר, just like when you plant gashmiut, it says, \"הזורעים בדמעה ברינה יקצורו,\" if you plant with tears, you will cut with with with happiness. \"הלוך ילך ובכה,\" if you're going and crying, \"נושא משך הזרע בוא יבוא ברינה נושא אלומותיו.\" If you're going when you're working you're crying, then when you'll take the אלומות, you'll take the bundles of wheat, you will be happy. That means שעל ידי שזורעים בדמעה ובבכי דווקא, by like having working through crying and and and tears, בבכי ובביטול, what's cry tears? You feel bitul. הנה \"ברינה יקצורו יבוא ברינה נושא אלומותיו,\" you will have the simcha. That means that the bitul that we spoke about before, not only the bitul will make the growth, it'll make you have simcha, it'll make you happy. על דרך זה בעבודת בני ישראל, the same thing by Yidden, שעל ידי הביטול והזריעה בארץ, by planting, by being battel and being planted in the ground, נעשית מזה השמחה בזמן הצמיחה והגילוי. So when you grow, you have simcha. It makes you, it gives you the the true simcha. ויש לומר, the Rebbe adds, שבעבודה הרוחנית, if when we talk about רוחניות, השמחה המתגלה בעת העלייה, that the simcha that happens when you get this higher מדרגה, אינה עניין צדדי לבד, it's not a side matter. שבגשמיות, it's a side matter, the simcha has nothing to do with the growth of the תבואה. It just the simcha doesn't make it grow. It just that when you come and you see the the the crop, you see, you're happy. But in רוחניות, it's not a side thing, דכיוון שרואי הצמיחה לכן ישמחו, since you see it grow and so you're happy, אלא היא שייכת לעלייה גופה. That is part of the aliyah. The aliyah of the נשמה שבגדר צמיחה, this that the neshamah goes higher when it grows, שהיא עלייה שלא בערך, which is called considered going higher completely in a new way, עד שנעשית מציאות חדשה, becomes a new מציאות, היא על ידי השמחה דווקא. Simcha is part of what makes it. In other words, he's saying a new thing here. That what makes a Yid reach a higher madreigah? Bitul and simcha. שבגשמיות, it's not like that. In גשמיות you have the two things, but in a different way. Bitul makes it grow, and simcha is a side thing happens when you see the results, but in רוחניות, it's the bitul and the simcha. They

say you should talk to your plants, it helps them grow. You know, make them happy. They feel good. You talk to them. Okay. Sing to them. Yeah, sing to them. Okay, yadua, but we know, שעניין simchah, uh? עולם הבא? No, no, no, down here. The neshamah's growth. Growth, yeah, it's down here. We don't see it, but the neshamah is there and it feels it. Like it's known, בעניין שמחה פריצת גדר, פרצת גדר, that simchah breaks through any any blockade, שעל ידי שמחה אמיתית מתבטלים כל הגדרים והגבלות של אדם. If you have the true simchah, all the limitations are hagbalot of a person are בטל, וזהו שהעלייה הנפלאה הנפעלת בנשמה על ידי עבודתה בארץ, that's the pshat that the great aliyah that happens when the neshamah being down here, שנעשית כמציאות חדשה, now it becomes a new מציאות, נעשית על ידי שמחה. Comes through simchah, which is פריצת כל הגדרים. When you have simchah, then you have higher than hagbalot. The neshamah before had had certain hagbalot, and through down here, you go higher than hagbalot. What makes it happen? Simchah poretzet geder, simchah breaks through all hagbalot. You have to have the bitul before the simchah? You have to, you have to. You have to have the bitul before the. You can't have simchah first. No, like a like bigashmiyut. First you cry when you when you work, it's very hard labor and you can't take it anymore and you're upset. And then later you have simchah, here also. You have to have the bitul and you have the simchah, and then that's the greatest You reach the highest madregot. על פי זה יש לבאר הטעם שג' רגלים נקבעו בזמני גידולי תבואת השנה. This

explains why the three ימים טובים were established in connection to the time of the in connection to the tevuah, to the growth of the things that grow. ב' העניינים הנ״ל, the two things we said before that causes the neshamah to go higher, which is one thing is bitul, which is similar to the rikavon, to the rotting of the tevuah, and the שמחה, ישנם בשלושת הרגלים. You have both of these things you have in the ימים טובים. That's why it's connected to this, because these two have something in common. Where do we have it? מחד גיסא, on one hand, רגלים מלשון רגל. Regalim comes from the word רגל, which is a foot. שלכן קטן שאינו יכול להלך באחיזת ידו של אביו לעלות מירושלים להר הבית, therefore the halacha is, if a child can't walk with his father to the הר הבית, פטור מראייה, doesn't have to go to Yerushalayim. כי \"שלוש רגלים\" כתיב, the Gemara says, it says, \"שלוש רגלים,\" you have to be able to walk with your feet. וכפירוש Rashi, Rashi says, הראוי לעלות ברגליו חייב הכתוב, only if you're able to walk with your feet you have to go up. So the עניין of רגלים refers to the feet. וכן איתא בגמרא, the Gemara also says, החיגר ברגלו אחת פטור מן הראייה שנאמר רגלים. If you are limping on one foot you don't have to go up. Why? Because The Torah says רגלים, לשון רבים, you have to go with both feet. If you only can walk with one foot it doesn't count. So you do have שידוע שרגל מורה על עבודה דקבלת עול מלכות שמים. On one hand, we have the connection of Yom Tov with the foot. Foot always represents קבלת עול מלכות שמים. שאינו עושה רצון השם, that you don't do the will of השם בכלל הבנתו והשגתו because you understand it, אין רגש לבו or because you have a feeling of אהבת השם ויראתו, you love Hashem and you fear Him, and that's why you do the mitzvot, אלא העסק עם קבלת עול, so you do it because the אייבערשטער said so. זה ענין הרקבון והביטול שבזריעה. That's the first thing that we find in the planting has to be bitul. And the word רגל always represents, we know רגל is the bottom of the foot, and the bottom of the foot has the least חיות, has no שכל, has no מדות. So the bottom of the foot represents מעשה, just doing it. When a person goes someplace, just doing it because that's it. The foot listens to the head, it has kabbalat ol. So the

רגל part of Yom Tov fits to the first part of bitul. Le'idach, on the other hand, הרי ימים טובים לשמחה. We find that Yomim Tovim have to do with simcha. והשמחה נתגלית בעת צמיחה ועליה. That's the simcha that happens when you go up, when you have the aliyah. That's not a real bitul. Yeah, but it's not half How should you feel about the king? Not that because you understand the greatness of the king, and this is how you're batal. You're batal because that's it, he's a king and that's it! Some people are batal because they're afraid if they're not batal who knows what's going to happen to them, the king who knows what he'll do to them. But in many, it's far a higher: this is a king and that's it, no seichel, no מדות, ביי זיי שטראַלט ער. Yeah, that could be sometimes you understand, you see his chochmah, so you become batal. But by a melech, it's complete kabbalas ol. No, you don't understand why is he a melech, what is his greatness. But you know he's the king and that's it. That's what it means, we have to know what you're batal to. Kabbalas ol means you know in understanding seichel this is, but you don't understand his greatness, you don't understand why you're batal. He's the king and you're batal. So here we have the two inyanim in yamim tovim and the two inyanim in the צמיחה of the crop. וזהו גם

הנקודה המשותפת בראש השנה לרגלים וראש השנה למלכים. Oh! Now we understand the connection between the first two: the Rosh Hashanah of the yamim tovim and the Rosh Hashanah of the kings, because it's the same. תפקידו של מלך ישראל, the whole purpose of a king by אידן, שהכוונה בראש השנה למלכים היא למלכי ישראל, when we say Rosh Hashanah is Rosh Hashanah for kings, that means Yiddishe kings. What is the purpose? ולפעול בכל עם ישראל, it's to cause by אידן ענין הביטול להשם. The whole purpose of a king is to cause by a איד ביטול to Hashem. That's the זורעים בדמעה like we said, when you plant you cry because you're בטל ברקבון. שלפי זה הוא מעלה את בני ישראל לעליה גדולה ביותר. The king makes the Yidden go up to a higher madreigah because he makes the Yidden become batal. וכפי שמבואר בפירוש אדמו''ר הצמח צדק, the Tzemach Tzedek explains in Derech Mitzvosecha, שענינו של מלך ישראל הוא, what's the inyan of a Melech Yisrael, why did the Aibershter give a mitzvah to appoint a king? And the pasuk says שום תשים עליך מלך, you should put a king on you. And what does it say, put a king on your head? עליך! שתהא אימתו עליך, the Gemara says. You should be afraid of him. In other words, the Eibershter gave a mitzvah that we should be battel to the king. What does that mean? Lichora the Eibershter should have said, be battel to me! Battel to a human being? So it says the purpose of a king is, שענינו של מלך ישראל הוא להמשיך בקרב בני ישראל הביטול למלך מלכי המלכים הקדוש ברוך הוא. The job of a king is to make the Yidden battel to the Eibershter. And he

explains, הנה אף שמלך ישראל צריך להיות בתכלית השלמות הביטול להשם, the king himself has to be completely battel to the Eibershter. כמאמר רבותינו זכרונם לברכה, like it says, אין על גביו אלא השם אלוקיו. A king is a person that nobody's on top of him but the Eibershter. In other words, he has no fear for anybody, and who does he have fear from? Who is he battel to? The Eibershter. ושלכן, and that's why by a king there's a דין שכיון שכרע שוב אינו זוקף. We said by Shemoneh Esrei normally you bow down in the beginning in Magen Avraham, by a king it says he starts off the Shemoneh Esrei by saying ברוך, bowed down, and the whole Shemoneh Esrei he stays bowed down. That means שאין זה ענין של זהירות, and it's not only to make him careful שלא יגבה לבו מאחיו That he's not to make him know since he might think no he might become a בעל גאוה after all he's a king, so we have to push him to bow down, no. אלא זה גופו ענינו של מלך, this is what a king is, להביא את עצמו לביטול בתכלית to bring himself to complete bitul. עד שאינו יכול להזקיף את עצמו לפנים מפני השם, not only there's a halacha he has to bend down, he just can't pick himself up. He's so battel that's how it's supposed to be that he stays battel. ועל ידי שהעם מתבטלים ומתחסים אל המלך, by the people being battel to the king וכמו שכתוב like it says, שום תשים עליך מלך, you should put a king שתהא אימתו עליך, his fear should be on you, so if you're battel to the king, נמשך בהם הביטול של המלך על מלך מלכי המלכים הקדוש ברוך הוא. So the bitul of the melech that he has to the Eibershter, he passes on to us that we're batel to him. And so the על

דרך זה explains the famous kushya with Shmuel Hanavi. When the Yidden asked for a king, Shmuel Hanavi was upset. And he came to the Eibershter, the Eibershter was also upset. And the Eibershter said, don't feel bad, לא לא אותך מאסו כי אותי. What does that mean? Isn't there a mitzvah to appoint a king? So when the Yidden asked, let's appoint a king, they were mekayem a mitzvah. The answer that he gives there is, there are two inyanim two ways to make a king. You can make a king like all the goyim, a leader. You need somebody to run the country. That's not what the Eibershter meant. The Eibershter meant make a king that you should batel. When the Yidden asked for a king, they didn't ask for the right reasons. So the Eibershter was upset, because this is what the inyan of a king is. ויש לומר the Rebbe adds here, שעל ידי ביטול זה שהעם אל המלך, that when the am, the people are batel to the king, הרי מגביה ומעלה אותם למדריגה עליונה יותר. Not only it makes them batel to the Eibershter, that itself picks them up to a higher madreigah. דהיות שהמלך הוא בתכלית ההתנשאות והרוממות, and since the melech himself is very high וכמו שכתוב like it says by שאול המלך, משכמו ומעלה גבוה מכל העם, his shoulder was higher than everybody's head, so since he is such a high מדריגה, לכן ביכולתו להגביה ולהעלות את בני ישראל עלייה מעולה כזו, so he has the power to reach to make Yidden elevated such a high מדריגה שלא היו מגיעים מעצמם, higher than what they had on their own. כדוגמת ענין הצמיחה שמתהווה חדש כנ״ל, just like when you plant, you make this thing come up much not only more in quantity, but more in quality, a higher level, the king does the same thing. So

here we have right away comparison between the king and the way that things grow, which is like things grow is through bittul, by the king it's also bittul, which is connected to the ימים טובים, because we said the Yom Tov also has bittul, because Yom Tov is regel, and regel is bitul. Now we have to see how it connects to the second thing. What is the second thing? The simcha. הנה בענין שמחת המועדים, when it comes to simcha on יום טוב, יש חילוקים בשלשת הרגלים עצמם. Every Yom Tov is a mitzvah to have simcha, but in the three ימים טובים there is difference. כמו שבילקוט, it says in Midrash in Yalkut like this. אתה מוצא ג' simchot, we find three simchot. But what where do we find? Three times it says in the Torah simcha. כתיב בחג, no, in chag, in Sukkos we find three times שמחה, אבל בפסח אין אתה מוצא שכתוב בו אפילו שמחה אחת. Pesach it doesn't mention in the Torah once simcha. We do learn out that you're חייב שמחה on Pesach from the from Sukkos, but in Torah it doesn't say. למה? אתה מוצא שבפסח התבואה נידונת, why? Because Pesach the tevuah is judged, ואין האדם יודע אם עושה השנה תבואה אם אינה עושה. And Pesach you still don't know if you're going to get the tevuah if you're going to be successful or not. לפיכך אין כתיב בו שם שמחה, it doesn't written simcha. וכן אתה מוצא שאין כתיב בעצרת אלא שמחה אחת. Sukkos uh Shavuos it's also once only. Pesach nothing, no time שמחה, Shavuos once. ולמה כתב בו שמחה אחת? מפני שהתבואה מפני שהתבואה נכנסת בפנים. Why does it does say once? Because a a shtikel simcha you have, because already you brought it in, brought it in, not into the house, but you brought it in. ומה טעם אין כתיב שם שתי שמחות? Why doesn't it say two simchot? בשביל שפירות האילן נידונין, because Shavuos the fruit of the tree are judged. אבל בחג, but סוכות, לפי שהתבואה ופירות האילן מבפנים, everything is inside already even the fruit of the tree, לפיכך כתב ג' simchot, that's three simchot. You would think that would be by ט״ו בשבט. No, that's just the start. New year for the trees. That's when the judgment would be. No, it says actually it judges specific to the fruit trees we're talking about here. Shavuos? Shavuos. Why why then? And and the Sukkos why why the judge the water, which the water goes for the תבואה. But the תבואה and fruit and פירות are different. Yeah. Grain and fruit trees are two different things. Yeah. How does that how does that connect? Connected they are, but exactly, I don't know. ונמצא so it comes out, שגודל השמחה דחג הסוכות, so according to this Midrash it comes out what's so great the simcha of Sukkos? לפי שאז פירות האילן בפנים, because even the fruit of the tree is inside, ולא רק התבואה שנכנסת בפנים כבר בעצרת. It's not only the תבואה that's inside all from Shavuos already. ויש לומר הטעם פנימי לזה בהמשך לכל הנ״ל, so you could explain the deeper meaning, this is המשך to before. התכונות הנ״ל שבענין הזריעה, what we said before concerning planting has to be bitul and שמחה, הרי הן ביתר שאת וביתר עז באילנות, by trees we see it even more. How do we see it? שאין צמיחת התבואה בגדר מציאות חדשה ממש בגלוי. When you plant תבואה, you do not see really a new thing. Why? כי גם הזרע הנזרע חיטה, שעורה וכו׳, the seed that you planted was wheat or barley, שיש בו טעם, the seed that you planted had a taste, וראוי לאכילה, you could have eaten it. What happens is, from this one seed grows more. מה שאין כן בנטיעת אילנות, when you plant a tree, הרי הגרעין הנזרע אין בו טעם, the seed that you plant from the tree has no taste, והפירות הצומחים מן האילן הם איכות אחרת לגמרי מן הגרעין הנזרע, what comes out, it's complete something different than what you planted. So what we said before, that you see the growth and you see the change, the greater aliyah, you see it more by trees. ומן הטעם הזה יש חילוק בין זריעה ונטיעה ביחס אל זמן הצמיחה, that's why there's a difference between planting a tree or planting תבואה לגבי how long it takes. דבזריעה אין צורך שהות כל כך, planting seed doesn't take so long, ועיכוב and holding back מזמן הזריעה עד הצמיחה, from when you plant till it grows. מה שאין כן בנטיעה, when you plant a tree, יש שהות ועיכוב רב בזמן צמיחתו, it takes a long time. You plant a seed till it grows a tree is a very long time. והיינו מצד ריחוק הערך שבין הגרעין הנזרע והפירות הצומחים וכו׳, because what you plant compared to what comes out is so far apart. So where

do you see that something completely new and much better comes out? You see it more by the tree. So that's what we see one thing. ולאידך, יש מעלה גדולה בצמיחת פירות האילן לגבי צמיחת תבואה, there's a big maalah in the trees that grow with the fruit than תבואה, why? דפירות האילן ראויים לאכילה מיד. Whatever grows on the tree, as soon as it grows you could eat it. Also you have to keep planting the the תבואה, the seeds. So we have to go back. More work. No, every every year. Every year you got to do it again, and here it doesn't. Right. Yeah. But here he's saying you could eat it right away. דלא כבתבואה שהחיטה הנצמחת, not like תבואה that the seed that grows אינה ראויה לאכילה כמו שהיא, as is you can't eat it. וצריך כמה מלאכות שנעשו ראוי לאכילה, you need many מלאכות, you have to grind it and you have to cook and bake it, all kinds of things. So where is there more simcha? וזהו הטעם לגודל השמחה שבחג הסוכות דוקא, that's why there's a greater שמחה סוכות, דכיון שאז הוא לא רק אסיפת התבואה אלא גם דפירות האילן, then not only did you gather the תבואה, but also you have the fruit of the tree, which fruit of the tree has a big מעלה, נמצא שאז הוא מונחת השלימות בענין הצמיחה. So what the growth, which the growth brings to the simcha, is the greatest there. So we see the connection here that we have in the inyan of of the trees have much more in both inyanim: in seeing the great aliyah that you get from the planting, the great difference that you have, because by the תבואה the difference is not so big, because even though we say it rots and everything, but after all you planted a seed and the same seeds come out, a lot. Here you plant a seed and a tree comes out, and fruit come out, that's different. And the simcha is greater. Takes longer, it's harder work to plant a tree in the beginning. Harder work. Harder work and more time. But but you get more, but you get more at the end. More דמעה and more רינה. More רינה, yeah. ועל פי

כל הנ״ל, based on all this, מובנת השייכות מראש השנה למלכים ורגלים, we'll understand the connection between the Rosh Hashanah for the kings and for Yom Tovim, which is תחילת המשנה, the beginning of the משנה, לראש השנה לאילן, to the ראש השנה of the tree, which is סוף המשנה, the end of the Mishnah. Because know תחלתן בסופן, the beginning and the end are connected. שהעילוי הנרמז בתחילת המשנה, the great maalah that we find in the first things of the Mishnah, which is Rosh Hashanah to the מלכים and רגלים, to the kings and the יום טובים, הצמיחה והעליה שלא בערך, which expresses by מלכים and by רגלים we see the great aliyah you get. Side by the מלך we said, the מלך brings the great aliyah by the people, and side by the inyan of רגלים, that the kabalat ol brings the great aliyah, the bitul, so נועד בסופה, that's connected to the end, ראש השנה לאילן, by the tree, שבו מודגשת שלימות ענין הצמיחה. Where do we really see the growth, where that happens there is by the tree, not by the תבואה. שהוא באילנות דוקא, that's davka in trees, כנ״ל. ובעבודת האדם יש לומר, when you apply that to what a person is supposed to do, you can say, על פי מה שכתוב, what it says, כי האדם עץ השדה, a man is like the tree. ואיתא בגמרא, the

Gemara says, דקאי על תלמידי חכמים, this man is like a tree goes on talmidei chachamim. על פי זה, based on what we said before, המעלה דצמיחה שבאילן, the great maalah of the growth of the tree, מרומז על המעלה דתורה. Since the Gemara connects it to talmid chacham which is Torah, where do we get this great aliyah that you get by the neshamah being planted down here and you have the great aliyah, it has to do with Torah. והיינו, לפי שבתורה מודגש שההצלחה בה תלויה בענין היגיעה דוקא. Where do we see that it takes work work and bitul, which is work, work is bitul! Where do we see that bitul is the one that you need, more by Torah? שתהיו עמלים בתורה! Torah says the hareven which is bitul. כמאמר, like it says, יגעת ומצאת. By Torah it says you gotta hareven, you gotta work hard, toil. שעל ידי העמל והיגיעה בתורה, by working hard in תורה, הקשורים בביטול האדם, which working hard is connected to ביטול, זוכה לצמיחה והצלחה שלא בערך להגיעה, we're zoche to growth much more than before, המביא לשמחה אמיתית, this brings a real simchah, הזורעים בדמעה ברינה יקצורו. Amen. I mean, as you learn we have to If you learn Torah, you have to have yirat shamayim, yirat shamayim the inner part. Like it says before the chet, the bark of the tree, before the earth was cursed, tasted like tasted like the fruit, so the whole stuffing has to have inside, yeah, nothing to worry. The Rebbe takes that whole inyan. Two pages? Huh? Two pages. That's a chalk? Every Yid is batel. Yeah, yeah. Yeah, chalk is different. The

first thing when you come to the Rebbe is the bitul. Then you get they used to say in Lubavitch, the train only ran to Rudnia. That was the last station, and then from there there was you had to take a baal agalah to go to to the Rebbe. So there was the famous baal agalah, his name was Feishe. Feishe, a posheter Yid that he didn't know anything, from Peisach no Feishe. So people, the chasidim used to say, when a guy came a חשוב'ער רב or came to the Rebbe, so he came off the train, and Feishe baal agalah was standing and waiting for his fix, so the first thing he would say to the guy, \"Heh, rebbl! Rebbl, nem dem pekl, kum aruf!\" So he says that was the first bitul, that's the first! Already going to the Rebbe, first thing is mevatel him! Feishe didn't mean that, he poshet was a proster Yid, he didn't know anything. He said, \"Heh, rebbl!\" Rebbl, he'd say. A רב was nothing. Rebbl, yeah. \"Heh, rebbl! Nem dem pekl, krich aruf afn vogn!\" Get the pack He made He made him He made him bitul. Yeah, that's the beginning. Then there came bitul later on with pushing, with everything. Then you became a keli to absorb the kedushah. How do we have that here? How do we Pushing. Yeah, that's it. Pushing. The Rebbe could take this inyan and make it