will see my back, and he is mefaresh, and he explained it like this, הראהו קשר של תפילין, he showed him the knot of the tefillin. That's what Rashi says. Now, if you look at Rashi, it doesn't say much, four words. What's kesher? The Rebbe is מדייק, Rabbi Mendel, ah? הוי, ס'איז סתם תאוה כאן, נע? כפולה, ס'איז סתם תאוה, חלק כפולה. You understand, do you know that Rashi could say somehow it's a simple a simple peshat, yes. What, that's the point. So Rashi says on these words, \"you will see וראית את אחורי,\" and we all know that Rashi, the Rebbe is medayek, not only in the words that Rashi says, in the dibbur hamatchil, in the words he brings from the pasuk it has to be exact, everything's exact, and every word that Rashi says, every word, is exact, not one letter more, not one letter less than it has to in פשוטו של מקרא. Not stam there is a extra word because it's a remez or kabbalah. Everything has to be פשוטו של מקרא. The Rebbe says here, ענינו של פירוש רש\"י על התורה איז צו מפרש זיין פשוטו של מקרא. Rashi's inyan is to explain the peshat in the pasuk, and Rashi says it himself in Bereshit. דארף מען פארשטיין, so you have to understand, וואס איז דא שווער אין פשוטו של מקרא, וואס צוליב דעם מוז רש\"י מפרש זיין אז אחורי מיינט קשר של תפילין?

What's not understood in the pasuk that Rashi has to say that that means you'll see my tefillin? What's not understood? Now, מען קען נישט ענטפערן, אבער רש\"י איז נישט שווער, you can't answer that the way you would normally answer. Page 232. You can't answer, lichorah this is an a possible answer that you might say. What bothers Rashi? Because every time Rashi says something, something bothers him. If a pasuk has nothing shver, nothing hard about to understand, Rashi has nothing to say. When Rashi says something because there's something is bothering him. What's bothering Rashi here in the pasuk? What's wrong with it? You'll see my back. Now lichora you could say a different pshat, you know what bothers him? ווי פאסט צו זאגן א תואר אחוריים אויפן אויבערשטן? How could you say the back? The Eibershter has a back? The Eibershter is מופשט, he undressed, he's unclothed of any any siman, any ציור, so what do you mean he has a back? אין לו דמות הגוף. So the Rebbe says you can't say that. Why? ווייל אין דער תורה ווערט מערערע מאל דערמאנט תוארים און אפילו גשמיים, because in the Torah we find many times descriptions, even גשמיות'דיקע descriptions, כלפי דעם אויבערשטן, by the Eibershter. און מען געפינט נישט אין רש\"י אז ער זאל זיך אפשטעלן אויף זיי און מודיע זיין, and never Rashi stops and says, \"nu, it says Hashem has a hand,\"

Rashi doesn't say anything. אז זיי זענען נישט שייך, אז ס'איז נישט שייך אזוי צו זאגן אויפן רבונו של עולם, why doesn't he say that since you cannot use these names, these descriptions by השם, צו פארלאזן אט דעם פירוש, נישט כפשוטו, נאר דער פירוש איז כך וכך. Rashi could have said in all places, when it says here 'יד השם', that doesn't mean the hand. Rashi doesn't do that. און מען זעהט אין דעם ענין גופא, in this inyan itself, פריער שטייט לא תוכל לראות את פני, it says you cannot see my face. Same question, what do you mean a face? און רש\"י שטעלט זיך נישט אפ צו מודיע זיין א פירוש פון פנים למעלה. Rashi doesn't say what is face למעלה. מוז מען זאגן, so we have to say אז דאס איז נישט אן ענין וואס רש\"י שטעלט זיך אפ אין דעם פשוטו של מקרא, אין פירוש על התורה. Obviously this is not something that Rashi took upon himself when he explains pshat in pesukim. That this is whatever the Torah says it's a תואר, but nothing Rashi is not going to explain what does this mean, what does that mean. So now the question comes back: היינט פאר וואס מוז רש\"י אפטייטשן וואס איז דאס אחורי? Why does Rashi have to say אחורי means the tefillin? די שאלה איז נאך שטארקער, the question is stronger. אויב דאס איז קשה ביי רש\"י אין דעם פסוק, if this would be what bothers Rashi in the פסוק, ווי פאסט אחורי למעלה כלפי מעלה, how could you say the back by Hashem? איז דאך וואס ער שטייט און ענטפערט הראהו קשר של תפילין? So what is the answer he showed him the קשר of תפילין? קשר של תפילין איז אויך א דבר גשמי וואס ווערט גענוצט בתור משל פון אחורי כלפי כבודו יתברך, מבורר ומפורש. It's also a mashal. In other words, if Rashi would have to explain how אחורי is שייך, he doesn't have an answer, he says it doesn't mean the back, it means the אייבערשטער'ס תפילין, the קשר of תפילין. What does that mean? היינט וואס פארדינט מען, what would we gain, פון מודיע זיין דעם בן חמש, to tell this child who's learning the Chumash and Rashi is explaining this to him, אז אחורי איז נישט כפשוטו, רש\"י, it doesn't mean pashut his back, ווייל ביים אויבערשטן איז נישט שייך קיין תואר גשמי, because by Hashem is not שייך a גשמי, so what do we say? נאר דאס מיינט קשר של תפילין. It means the קשר of the תפילין. How does that answer the question? What do we gain by saying that? If the Rebbe's all trying to prove that that's not what bothers Rashi, because if that would be bothering Rashi, first he said that we see it doesn't bother him, but besides that, what kind of answer did he give? ואדרבה, אויב מען דארף געפינען א משל פאר א בן חמש אויף אחורי כלפי כבודו יתברך, if we do look for a mashal on the word 'the back' of the אייבערשטער, איז דער משל פון פנים און אחור ביי אן אדם למטה, the best thing would be a mashal of a person. By a person you have a back, so we use it as a mashal by the Aibershter. זיינע פנים איז דער, and and we understand why, because the פנים of a person is the place וואו מען זעהט די גילוי מעלות האדם. You see the specialty of the person, you see in his face. זיינע חושים, you see his חושים. ראיה, שמיעה, is the place where you see, the place where you hear. מה שאין כן אחורי אדם the back of the person וואו מען זעט נישט די גילוי מעלת האדם, you don't see the the specialty of the person. און דאס געהערט בכלל צו an אדם the back is lav davka even recognize it's a person. So you could use that as a mashal for the Aibershter. This is a סך גרינגער צו פארשטיין wie the mashal of קשר של תפילין. If you're looking for a mashal to give what it means the back of the Eibishter, so Rashi should have said, \"You know what? It's like a back of a person.\" Actually the Rambam says this. The Rebbe bring the Rambam? Yeah, in section 7. The Rambam says don't think that when it says by Moshe Rabbeinu that you'll see my you can't see my face, he wanted to see the face, you'll see the back. So the Rambam says that the Eibishter has a face, the Eibishter has a back? He says what it means it's just like by a person. The face is the place where you see the you can recognize the person right away. The back a lot of people look alike, and you eventually could tell. Moshe Rabbeinu said, \"Eibishter, show me I should recognize you clearly like similar to when you see a person's face.\" And the Eibishter said, \"That no one could do. I'll let you see my back, which means you'll be able to see me not.\" So the mashal to the face and the back of the Eibishter is the face and the back of a person. So why didn't Rashi bring that? But here ובפרט אז דאס זיין די זעלבע טוער די ווערטער in mashal and in נמשל, especially if you use a mashal of a person of a face and the back, you're actually using the same words in the mashal and in the נמשל. So why did Rashi do he didn't do that? Rashi took to give if he's bothered by how could you have a back by the Eibishter, and you had to give a mashal to it, what did he pick? A mashal is is the tefillin. How does that help? איך דארף מען פארשטיין די לשון רש\"י, also within the lashon of Rashi. פאר וואס איז ער מדייק פון פסוק? איך דער ווארט וראית As we said, every word that Rashi brings from the פסוק is exact. If it is going to be like the like you would think that Rashi is trying to explain what does the back mean, so Rashi should have quoted the word אחורי, just that. He said אחורי, קשר של תפילין. Why does he bring the word וראית? און אזוי אויך דאקטער איך נאך די פירוש הראהו He says he showed him the קשר של תפילין. Rashi איז doch מחדש נאר בנוגע די ווארט אחורי. Rashi is always trying to tell you the what the word אחורי means. אחורי means קשר של תפילין. האט ער געדארפט שרייבן בקיצור אחורי, That's the word he quotes from the pasuk. קשר של תפילין. Why does he quote the pasuk? You'll see and then he says, \"He showed him the קשר של תפילין.\" Only the Rebbe ask such questions. Other mefarshim and they ask questions of תוכן and peshat. But דידוק הדברים Rashi wrote הראהו, showed him this, big deal, so Yeah? Okay. By himself, without the Chassidim. Der biur in that, the explanation is like this: איידער der Eibershter answered Moshe his בקשה, הראני נא את כבודך, if you look in Chumash we'll see, we're talking about פשוטו של מקרא here. Before Hashem answered Moshe on his request, \"Show me your kavod,\" and the Eibershter answered him לא תוכל לראות את פני, \"You can't see my face.\" So before he answered him you can't see my face, שטייט אין פסוק, the pasuk says like this: ויאמר, the אויבערשטער said, אני אעביר כל טובי על פניך, \"I'm going to take all my goodness and pass it by you.\" וקראתי בשם השם לפניך וחנותי and I'm going to call by the name of Hashem and I'll give chen to you. און ערשט דערנאך איז געקומען נאך א Then the Eibershter says something else: לא תוכל לראות את פני, \"You can't see my face.\" So the question is, וואס פאר א שייכות האט די ערשטע אמירה צו בקשת משה הראני נא את כבודך? Moshe asked, \"Show me the kavod.\" So the Eibershter should have answered him, \"I'm sorry. I can't. You'll see my back, not my face.\" But before he answered him he put in these words, \"I'll take all the goodness in front of you.\" What does that mean? So Rashi answered. Rashi מפרש, is מפרש, Rashi מפרש. What the Eibershter meant to say was like this: הגיע שעה שתראה בכבודי מה שארשך לראות. He asked, \"Let show me your kavod.\" So the Oybershter answered, \"Yes, it's time has come. I'll do that. I'll show you my kavod as much as I feel you have a right to see. לפי שאני רוצה וצריך ללמדך סדר תפלה, because now I want to show you my kavod. Why? Because I really want to teach you how to daven. אני אעביר כל מידת טובי על פניך על הצור I'm going to make all myself pass by you וקראתי בשם השם לפניך, I'll call the Oybershter's name, my name. So Rashi, what does it mean? ללמדך סדר בקשת רחמים. He taught him how to ask rachamim. Okay. כסדר הזה שאתה רואה, and he said like this: the way you see me you'll see me now, what I'll be doing מעוטף, I'll be מעוטף means surrounded with a טלית, וקורא י\"ג מידות. And the Oybershter, \"Now I'm going to read the י\"ג מידות הרחמים. הוי מלמד את ישראל לעשות כן, teach the Yidden.\" So, \"I want to teach you how to daven, so I'll show you what to do.\" So he said, \"Oybershter, you asked for the kavod. Yes, I'll give you some of it. I'll show and I'll show you how to daven and I'll show you with tell him. And I'm going to pass by with my talit. I'll be wrapped in the talit, and I'll say the י\"ג מידות הרחמים. Tell the Yidden to do that.\" ובהמשך לזה, because of that, then the Oybershter said again, \"לא תוכל לראות, you can't see.\" And Rashi explained, what does he mean? אף כשאעביר כל טובי על פניך, even when I told you I'm going to pass by you, so you'll see, איני מניחך רשות לראות את פני, but the face you will not see. That's the hemshech of the pesukim. קומט אויס אז וראית את אחורי איז נישט קיין באזונדערע זאך. So the Oybershter said you can't see my face, you can see my back. It's not something separate, נאר א המשך פון אני אעביר כל כל מדת טובי. That's right by hemshech to what the Oybershter said: I'm going to make all my goodness pass by you, אז די ראיה וואס משה וועט זען דעם אייבערשטנ'ס מדות וכלים, וועט זיך אויסדריקן אין אן אופן פון פון, און פאר און פארגעזעצט ווערן מיט ראית אחורי. So like this, now after we learned Rashi, this, we see the whole hemshech. Moshe says, show me your kavod. The Oybershter said, you know what, I'll show you. I'm going to teach you how to daven. That's part of what I'll show you. And I'll pass by you with a talit, and then you'll be able to see me. But you But that gufa that I'll make you see me and hear how to davenen, it will only be with the back. That's That's how this whole המשך fits. So he asked him like, basically, show me your face. So he said, I'll show you. I'll show you how to davenen. And he showed him, I'll pass by you. And then he said, but ראית אחורי. So that ראית אחורי to see my back is a המשך to what he told him before, I'm teaching you how to davenen. על פי זה איז פארשטאנדיק, so the Rebbe said, this we can have the whole המשך here. So if that's the pshat, we don't understand, וואס מיינט דער פסוק מיט די ראית אחורי? How does the pasuk say you'll see my back? כביכול דער אייבערשטער האט זיך באוויזן צו משה ווי א שליח ציבור וואס איז מעוטף בטלית. What did he say? I'll show you how to davenen, I'll pass by you wrapped in a tallis, and you'll see my back. און די ראיה פון משה איז געווען נאכדעם עברי. After Hashem says I'll pass by, you'll see me, ממילא די ראיה של אחורי, you'll see my back, איז וואס פארא ענין פון די ראיה בכבודי? How is that? What happens when a person wears a tallis? You're a Lubavitcher. You wear a tallis over your head, so you can't see the back either. I mean, we're talking about using the לשונות of gashmiyut. No, you can't, פשוט'ער פשט you can't see the back. We'll see. So if So Rashi says, since the whole idea is you're going to see me, the המשך of my showing you how to davenen, and I'll pass by, so you'll see my back. How is seeing the back, seeing his kavod? על כל פנים אין אן אופן פון ראית אחורי, you'll see my kavod in the back. איז דאך וואס פארא ענין How is that here? That means מע ווארפט אן א טלית און מע קוקט אויף אים מאחוריו, someone is wearing a tallis and you look at the same that person from the back, פארשטעלט דאך דער טלית, if I'm not mistaken, because the tallis covers you. You don't see anything. The Eibershter said I'll pass by, and I'll cover in a tallis and you'll see my back. You won't. So that's a setirah. It doesn't make sense since this is the המשך. ווען א טלית וואלט געדארפט געמאכט ווערן פון ספעציעלע טייערע זאכן, if a tallis would have to be made out of something beautiful, ווי די בגדי כהונה וואס דארפן זיין לכבוד ולתפארת, like the בגדי כהונה, which is had to be nice and had to be beautiful, אפשר, מ'קען זאגן, so ממילא you can say אז די ראיה פון כבודי ווען ער איז מעוטף בטלית, to see the אייבערשטער'ס כבוד as he's wrapped in a טלית, איז א ראיה אין כבודי גופא. Seeing the tallis, which is so beautiful, is part part of seeing his kavod. הרי זה טלית, ולכבוד ולתפארת, a talit is לכבוד ולתפארת. מע געפינט אבער נישט ביי א טלית ביי טלית א תנאי אז עס מוז געמאכט ווערן פון טייערע זאכן. Where does it say a talit has to be beautiful, it has to be it has to be made from precious things? אדרבה, מנהג ישראל, וואס שטייט אין the מנהג ישראל in the Shulchan Aruch is, אז א טלית של שחרית איז פון צמר. It's not made from special jewels. It's made from wool. ובפרט אז די מפרשים, a talit in my in der מאמר there's some mefarshim say that the word talit here doesn't mean pashut a talit like we wear. נאר it means, ווי someone מעוטף בטלית, a garment. ובמאמרי חז\"ל בכלל, means levush. So who says a levush is טייער, is special? So you can't say the אייבערשטער said I'm going to pass by wearing my talit and you'll see my back, that means you'll see my kavod in a form of seeing the back, because he's going to see the beautiful talit. Who says the talit is beautiful? ממילא, וואס האסטו So you don't see him anyway. So you don't see So you see nothing. And if you if you cover your whole talit over your head, you see nothing of the person. Imagine a person standing with a talit. You see 10 people, they all look alike and you can't see. But you don't see him! Look at the levush. You don't see the person, you don't see anything. איי, so that's what bothers Rashi. דערפאר ענטפערט Rashi: הראהו קשר של תפילין. דער ראיה אז ער איז מעוטף, when the אייבערשטער said you'll see me wrapped in a טלית, מיינט ניט נאר מיט א טלית, נאר אויך מיט תפילין, with talit and with תפילין, ווי דער בן חמש ווייסט, like the child knows, אז אמאל איז א שליח ציבור מעוטף נאר אין טלית. Sometimes a chazan is only, that's Shabbos and Yom Tov. און אמאל טלית ותפילין, sometimes talit and tefilin. און משה האט געזען קשר של תפילין וואס מקומו איז מאחוריו של אדם. And Moshe saw the knot of the tefillin, which is in the back of the person, so by the Eibershter he saw the back. Lichorah, that doesn't answer. So how could he see the tefillin if his head is covered? און דערפאר מוז רש\"י מדגיש זיין הראהו קשר של He showed him. ווארעם באלד דער אייבערשטער האט זיך באוויזן צו משה מעוטף, since the Eibershter showed himself wrapped in a טלית, איז דאך דער קשר של תפילין צוגעדעקט מיט'ן טלית. So even the קשר was covered with a tallis. הא ווי האט משה געזען דעם קשר? In other words, how could Moshe see the קשר? So what did Rashi answer? Rashi is trying to answer that since it's covered in a tallis, you can't see the back. So what does the pasuk mean, you'll see my back? So he answers that he'll see the tefillin. You still can't see. So that's why he says that he showed the קשר, meaning he took it off. דערפאר ענטפערט Rashi: הראהו קשר של תפילין. He showed him. דער אייבערשטער האט, כביכול, אפגעדעקט דעם טלית במקום זה, he uncovered the tallis in the place of the tefillin, און באוויזן Moshe'n shown him the קשר and he showed him the קשר. That's what he showed him. Yeah. מה זה אין לו דמות הגוף, אין לו גוף? So, but we're saying obviously Rashi doesn't bother that for some reason. We're using the mashal, so we have to use everything in a mashal even though למעלה it means different. But Rashi doesn't go into how it's למעלה. You say that he was with tallis, but you see a form of a body. Whatever tallis means ברוחניות. We don't know, but we have to use the meshalim of גשמיות to the pesukim. So you call that a mashal? It's a mashal. Yeah, by the Eibershter, what? But we're using the words of the pasuk and Rashi isn't going to explain how it's a mashal, but we're using the terminology and the ענינים the way it is in גשמיות. In what it consists, ראיית כבודו יתברך, the seeing of תפילין של מעלה, and by seeing the tefillin what that shows, the kavod of the Eibershter, that Rashi doesn't explain. That Rashi doesn't have to explain, because that sees a child, a child even sees that, מזה that the tefillin shel rosh lies on the head, they are keter, what is מקיף את הראש. The tefillin are like a crown on top of the head. So the pe'er is there, the inyan from יקר וכבוד. So that's the kavod. Huh? Und derfar is Rashi מדייק that הראהו קשר של תפילין, that's why he says the קשר and not the רצועות. Why not the רצועות? Hotsh as the רצועות hang down from the קשר של תפילין and longer, the רצועות are longer, they hang down. Mimela, even מאחוריו, you see more of it than the קשר, so in the back you see more of it. We know that as bifshitut, by human beings, down here, the קשר from של ראש can also be covered by the yarmulke, dagegen the רצועות hang down below. The קשר of the tefillin sometimes the yarmulke covers it, the רצועות you can always see. So why didn't he show him the רצועות? How does Rashi, if Rashi wants to say he showed him something there that's to show kavod? Yeah, but how do you know he showed him that? Because the קשר is the kavod, because that's the תפילין של, that's what the tefillin shel rosh, and the נזר וכתר, למעלה the tefillin are like a crown, mimela the ענין של כבוד is dependent on the קשר. It all depends on the kesher. The kesher itself is the רצועות, isn't it? Yeah, but it remains that it's made from the רצועות. That's fine, but the kesher is made out of the רצועות. No, not always. The Aibershter took off the talit, you don't know how far he went. So just the kavod of the tefillin is depending on the kesher, because it's through the רצועות that the tefillin is holding, the kesher makes the רצועות should hold, it should be tight on the head. So he showed him the kesher. Now why can't he say he showed him the tefillin? Cuz it's the front! Cuz it's the front, pashut, and it says וראית את אחורי, so it had to be the back. What part of the

back? So you have a choice: or the kesher or the רצועות. But since he wants to use this, this was how he showed him the kavod, but in the way of אחוריי, so had to be what makes the kavod of the tefillin, and that's the kesher. Now, be'emet, this for an answer is noch a zach, I'm not sure. Lichora, if he had to answer that the Aibershter took off the talit to show him the kesher, so why can't you go back to the original pshat? That he showed him his back, whatever that means. Ai, the kashya was, how could he show him his back when he's covered with a talit? He took it off! So he took it off and showed his back! In other words, the whole, the whole kashya the Rebbe had, since it goes בהמשך to before, that the Aibershter showed him that he's מעוטף בטלית, so how could it be וראית את אחורי? So the answer is that the tefillin, and he, ai, the tefillin also is covered? He took it off, הראהו! So why can't it be הראהו his back without the tefillin? What's מוכרח Rashi to... That's what, that's how I wanted to say. That what the Rebbe says in this last piece, even though he doesn't actually use it as a tirutz to the kushya, but that ligt the tirutz. Because the back doesn't show the kavod. See, the face shows kavod, the back doesn't show kavod. But the Rebbe doesn't say it. The Rebbe could have made this as part of the kushya. The kushya could have been, he shows, since it's a hemshech to before, he says הראני נא את כבודך, so how could אחור, seeing the back, be kavod? And he would have answered this. The Rebbe didn't say it. I don't know why this to say, but lefoal, at the end, so when we get to the end, now we finish the pshat, this explains also why couldn't take off the, couldn't say that maybe he took off the talit and showed him his back. Because what's the kavod there? So, nevertheless it's not clear, the back of the Eibershter is not kavod? How do we learn it kefshuto? וראית את אחורי, you won't see my face, you'll see my back. So yeah, so it's not the same, so it's not, but it's something! Right, right, so what, so the back...

How does Rambam learn? The Rambam doesn't say קשר של תפילין, the Rambam says he asked to see the face, meaning I want to see you clearly, and he said that you can't, you'll see my back, which means you'll see me, but not so you won't recognize clearly. According to Rashi's pshat, the whole idea is that he's trying to teach him how to daven and how to ask, and then, so he had to show him something, right? No, he didn't show him that you have to put on tefillin. Didn't say that word that you have to show him to put on tefillin. He showed him his tefillin. No, that's before. That he that he showed him he was wrapped in a talit, showed him how to daven, י״ג מדות הרחמים. And then he says, \"I'll show you, I'll show you my kavod.\" That he doesn't say here. No, no, it could be. What I'm saying doesn't say either, but it's linked in the in the tochen. You're saying that this is the kavod, so if he already want to use this as a geder of kavod, makes more sense to be קשר של תפילין. But the hechreach that it can't be סתם אחורי like he said before because it's kavod, that hechreach doesn't exist, because it doesn't have to be tefillin, אלא מאי? It had to be the kavod. מה שכתוב שלא יראני האדם וחי, אדם לא יכול לראות כזה, אבל אבל אבל המתים כן רואים את הקדוש ברוך הוא. Ken, but he was still alive. אבל הרמה של משה רבינו, הוא לא יכול לראות כמו המתים? No. When he died הוא דיבר פנים אל פנים עם הקדוש ברוך הוא, שאלות של בורא אותו That was שער החמישים, it says. It says חמשים שערי בינה נבראו בעולם, כולם ניתנו למשה חוץ מאחד. No, I said I said wrong. חמשים שערי בינה נבראו בעולם, כולם ניתנו למשה חוץ מ חוץ מ-one. And and

when did he get that 50th? When he died, that's what the Maggid says, he buried Moshe in Har Nevo, Nevo is נ׳ בו, that that's when he got the נ׳, but בחיים he couldn't see. Well of course this is a Rashi the way it's פשוטו של מקרא. מען דארף אבער פארשטיין בפנימיות הענינים, now let's go to the deeper Peshat in Rashi. דמאלד די מילוי הבקשה פון הראני נא את כבודך, אופן פון ראיית האחוריים, but since when the אויבערשטער fulfilled his request, \"I'll show you the kavod,\" not completely, but at least in a way of of אחוריים, איז געקומען צוזאמען, דעמזעלבע צייט, came at the same time, מיט דעם וואס דער אויבערשטער האט אים געלערנט סדר תפלה פון אמירת י״ג מדות הרחמים, that the אויבערשטער showed him at the same time and was together with showing him how to daven, איז דאס זיכער נישט קיין הזדמנות. It's not like a side thing, אז מען לערנט משה סדר בקשת רחמים, און דער אויבערשטער האט אים געלאזט זען כבודו יתברך פון די אחוריים, you could see, two things happened here: one, he showed him how to daven, then he showed him אחוריים. It just happened to be at the same time. \"When I'll be davening, I'll show you,\" can't be that. נאר ס'איז אן ענין עיקרי אין דעם סדר בקשת רחמים, it must be that what the אויבערשטער showed him is like you were saying before, it's part of the what of what the אויבערשטער showed him how to daven. כדי אז דער לימוד פון סדר בקשת רחמים זאל זיין בשלימות, in order to learn, the proper way to daven should be complete, האט געדארפט זיין דערביי די ראיה פון די אחוריים היינו ראיית קשר של תפילין, he had to see the קשר של תפילין. The אויבערשטער

had to show him the קשר של תפילין, which is a part in showing him how to daven. Why? What's the connection? תפילין ס'האט נישט קיין שייכות מיט דאווענען. פערטע, ס'האט טאקע נישט קיין שייכות צו דאווענען, זה ספרדיש. וועט מען דאס פארשטיין, בהקדם הביאור אין דעם וואס דער סדר תפלה, okay, first let's explain that the סדר תפלה, איז געווען באופן וואס ראיה איזה מעוטף וקרי י״ג מדות, why taka did the אויבערשטער teach him the י״ג מדות הרחמים wrapped in a talit? וואס אין דעם איז ניק נובע, then you'll understand. דער עיקר ענין פון תפלה איז דאך אמירת י״ג מדות הרחמים, what's the tefillah? Saying the י״ג מדות הרחמים. וואס זיי פועל'ן דעם וחנותי ורחמתי, they cause the אויבערשטער to have rachmanut. וואס איז נוגע אז דאס דארף גלייך געזאגט ווערן בעת מען איז מעוטף דוקא? The אויבערשטער is showing say it when you're wrapped, wrapped in a, cuz he showed him, which is like you said before, but not in פשוטו של מקרא, same thing will be with the tefillin. The אויבערשטער basically is showing him, \"When you say the tefillah, say it like this.\" So he's saying, \"Say it in a tallit, why? י״ג מדות הרחמים has nothing to do with tallit and tefillin, it's it's tefillah in itself.\" דער Shlah Hakadosh brings איינע פון די ביאורים אין דעם, so one of the explanations is like this: כללות ענין החטא, the whole idea of an עבירה, וואס צוליב דעם איז מען מתפלל ומעורר רחמים מ'זאל ניצל ווערן פון דעם עונש החטא, which is the reason why we daven, חס ושלום a person does an aveirah, he gets punished, so we daven to the אויבערשטער to please forgive us. חטא קומט נעמט זיך פון שכחה, חטא, what you forget. ובכללי שכחה נעמט זיך פון קליפה, שכחה we always know is in קליפה, שאין בקדושה איז אין שכחה לפני כסא כבודך, in kedushah there is no shechachah. Shechachah, it says, is kelipah. Why is shechachah? The word shechachah means forgetting. Forgetting is העלם והסתר. Forgetting something means forgetting the truth, that's העלם והסתר. He's going to say it, that's what he's going to go into the whole thing. בדרך אגב, they say once somebody in יחידות asked the Rebbe a segulah for זכרון. He forgets a lot, he doesn't, so the Rebbe answered him, \"Do teshuvah.\" He says, \"Why? What's that got to do?\" He says, \"Because it says תשובה מגעת עד כסא הכבוד, ואין שכחה לפני כסא כבודך.\" Teshuvah comes to the כסא הכבוד, by the כסא הכבוד there is no shikchah. But anyway, shikchah is not a good thing. Shikchah Yeah, that's that's the whole point of tefillin also. ולא תתורו אחרי לבבכם ואחרי עיניכם We'll see, that's what the Rebbe is going to אידן זענען דאך מאמינים בני מאמינים, אידן believe in everything, יעדער איד גלייבט באמת אז בראשית ברא אלקים שמים וארץ וכל צבאם, דער אויבערשטער created the heaven and the earth. און דער אויבערשטער איז מחדש בטובו בכל יום תמיד מעשה בראשית, דער אויבערשטער renews everything constantly every day. יעדער טאג און יעדער רגע איז השם יתברך מחדש מן הסתם די גאנצע בריאה. Every day, every second דער אויבערשטער renews the whole בריאה מאין ואפס המוחלט ממש! The Alter Rebbe says. דער Alter Rebbe is ממשיך in תניא, כמו לפני ששת ימי בראשית ממש! Every second is like it wasn't there. שטעלט זיך די שאלה, it's a very big question. ווען א איד דערהערט אז אין דער רגע איז ער ערשט באשאפן געווארן מחדש פון דעם אויבערשטן, he feels, that's what the Rebbe says, stresses the word דערהערט, not just knows. You really understand it. Yeah, you internalize it. That what? That this second why is he here? Because now דער אויבערשטער is making me. און אין א רגע ארום, דארף ער ווייטער אנגעקומען צום דבר הוי' וואס מחדש זיין מציאות מאין ליש. And in a second later, the reason he's going to exist because Hashem again will renew it. ווי איז דאס מעגליך אז דער איד, זאל ער זיין דער כביכול דער גרעסטער בעל תאוה, how is it possible a איד, the biggest בעל תאוה, זאל נישט אויספאלגן דעם רצון פון אויבערשטן, he shouldn't do Hashem's רצון, נישט צו מוחל זיין תאוה and not to do his תאוה, וואס פון אים ער הויבט דאך אן זיין גאנצע מציאות, if you know that you are created this second, so your whole being is Him. דער אויבערשטער created you, צוזאמען מיט זיין תאוה, your ta'avah is also from Him, אין דער רגע ממש, in this רגע, so how is it possible you should not listen to the אויבערשטער? But But yeah. No. Imagine you would see a person who saved your life. Nu, is a kashe oyf a grois shtus. If a If there would be a person that saved your life, and the person is standing in front of you, not making you, and you know something he doesn't like, he hates. Would it be Would that person have a feeling with the biggest ta'avah to do something against him? Would you go to this guy who saved your life, go over to him and give him a פאטש? I mean, you are not normal. A normal person. And not only a person who is in the middle of saving your life, not that he saved yesterday. If you are drowning, and a person is coming and saving you, and בשעת מעשה you will punch him in the face? Makes no sense. You feel if you But א איד believes every believes that דער אויבערשטער is making you happen. So how is it how is it possible? און אפילו ווען אים דוכט זיך אז ער האט זייער א סאך מניעות ועיכובים, and even if he thinks there are so many obstacles וואס שטערן אים in his ענינים דעם אויבערשטן that block him and stop him from serving Hashem, ווייסט ער דאך אלס מאמין בן מאמין מיט א גאנצע זיכערקייט, a איד who believes knows for sure, אז אויך די זאכן וואס שטערן זענען ערשט באשאפן געווארן דורך דעם אויבערשטן. Those things that are bothering him and stopping him are created from השם מאין ואפס המוחלט ממש, כמו לפני ששת ימי בראשית ממש. This second, דער אויבערשטער is creating it. ובכן קען דאך נישט געמאלט זיין, it's not possible אז זיי זאלן באמת היפך הרצון פון השם. It can't be that this, ostensibly, you have some kind of obstacle, it can't be that that obstacle is against the אויבערשטער. Why? 'Cause the אויבערשטער is making it happen. ווי קענען זיי זיין באמת א שטערונג צו אידישקייט, how could they be, a stira, a contradiction to אידישקייט, to that what the אויבערשטער, what the אויבערשטער wants, בשעת זיי זענען ערשט באשאפן געווארן פון דעם אויבערשטן אליין? They were just now created by the אויבערשטער. ואם כן, ווי קומט עס אז עס זאל זיך געפינען א איד, how is it possible there should be a איד וואס פירט זיך אויף אנדערש ווי דאס וואס זיין ידיעה ברורה איז מחייב? So the opposite of what you know for sure clearly, makes it happen. Is that The answer to them, the answer is, ער ווייסט טאקע, he knows, אבער בשעת מעשה האט ער פארגעסן.

Every Yid knows this, but בשעת מעשה he forgot. That's it. That's the whole point. That means you don't remember. בשעת ריח הזכירה, אז א איד, if a person, a Yid remembers, thinks properly, ווען ממילא בטל אלע ענינים פון עולם הזה. So all the inyanim of קליפה get בטל. און ער איז מקיים תורה ומצות בשלימות, and he do Torah and mitzvot complete, ביז צו כל מעשיך יהיו לשם שמים ובכל דרכיך דעהו, not only Torah and mitzvot are complete, your own things that you do are only l'shem shamayim, און עס פאלט אים גארנישט איין קיין מחשבה זרה, you don't even have a hava amina, a סברא to do something wrong. So what's the עצה to make sure that you do the אויבערשטער'ס רצון, which will be the way to forgive for the chet? Remember. What's remembering? און דאס איז דער טעם, that's בשעת אמירת י\"ג מדות דארף ער זיין עטוף בטלית, that's the reason why when you say the י\"ג מדות, you have to be wrapped in the tallit. ולדעת רש\"י איז ער מפרש אויך תפילין, and Rashi says also tefillin, why? ווייל דער תוכן פון די צוויי מצות איז פארבונדן מיט ענין הזכירה. These two mitzvot, their ענין is to remember. It says by tzitzit, by talit, \"וראיתם אותו וזכרתם,\" and by tefillin it says, \"והיה לזכרון בין עיניך.\" דערפאר זענען זיי נוגע צום תיקון ועקירת החטא, וואס ברענגט צו \"וחנותי ורחמתי.\" So the Aibershter says, \"I'll show you how to daven to get My My My kaparah, which comes because you did an aveirah, you need My kaparah. So you have to do something that I should forgive you.\" So the Aibershter says, \"I'll show you how to daven. Remember, put on a talit and tefillin, which is the inyan of zikaron, to remember.\" Remember. Remember what, that you had that chet? No, remember Hashem. Remember that you are being created by Hashem now. In other words, if a Yid would know that, for sure you wouldn't aveirah, you forget. So remember that. The moment you remember, like like I said, if you see a guy and you forgot that this guy saved your life, so it's possible you'll punch him in the face. What will stop you? You remind yourself, \"Wait, wait, wait, this guy saved my life, why should I do it?\" So you remind yourself that the Aibershter is creating you now. So you're going to stand and in front of him and do something against his will? Wait, this is post facto, this is this question. So now he's already done the aveirah, so then you know, he's going to forced to So do teshuvah. So from now on, to do teshuvah, it means yes. How does the kaparah come, וחנותי ורחמתי? Because you do teshuvah. What will make you do teshuvah which will get the kaparah? Do that, and that's the zikaron. Talit and tefillin, which is the zikaron. So the י״ג מדות הרחמים Together. The

י״ג מדות הרחמים together with the talit and tefillin, yeah. So we don't say Tachanun? Huh? We don't say Tachanun? What? We say י״ג מדות הרחמים, it's Tachanun, isn't it? Most people, most people that daven, those that daven נוסח אשכנז, never say י״ג מדות הרחמים. They don't what? Say י״ג מדות הרחמים. They don't say it. They start with נפילת אפים right away. They start right after Shemoneh Esrei, they fall, they don't say anything. They don't say Yud-Gimmel Middos Harachamim. They don't say Tachanun? They don't say They say Vidui. On Mondays and Thursdays, they don't say Tachanun? In Minchah, yeah. Not נוסח ספרד. That's, it's a chasidishe. The נוסח, in Siddur it says. It's chasidishe, this. It's late In נוסח ספרד. and I'm davka late this. Only if you look in Tachanun, in in the long Tachanun, they say you have to say it five times. I know, yeah, yeah. They have a lot more, yeah. על פי הנ״ל וועט מען אויך פארשטיין די שייכות פון די ראיה פון קשר של תפילין. This will also explain why the Eibershter showed him the knot of the tefillin. קשר דוקא. So, we're saying about בקשת רחמים. Why he showed him a knot that's noga to בקשת רחמים? So, der Rebbe says like this: אין זוהר, נח'דיגע סדרה, זאגט ער, זוהר in this week's סדרה it says, אז ר' חייא און ר' יוסי האבן געמאכט קשרים, they made knots, כדי נישט צו פארגעסן די דברי תורה וואס זיי האבן געהערט, not to forget the דברי תורה that they heard. ואיתא באחרונים, it says in אחרונים, אז דאס איז אויך א מקור אין תורה, צו דעם וואס אמרי אינשי, it's a makor in Torah what people say, אז מאכן א קניפעל איז אן עצה נישט צו פארגעסן א זאך וואס מ'וויל געדענקען, not to forget something you wanna remember. I know, my house always like that. If I forget, מאך א קניפעל. What's קניפעל? In a in a handkerchief, yeah, yeah, מאך א קניפעל. Anywhere? Yeah, something that you can see, that you take out a handkerchief Huh? also now? Yeah, yeah, אמרי אינשי, that, but I remember how they say with with lashon a קניפעל, מאכט א קניפעל. You can make a list. Yeah, that's what you gonna say. Pencil and a paper, make a list. Yeah, the list is gonna be in the kitchen or in your pocket. right hand? Yeah, that's what I... No, the reason is this. The reason is that when you'll take out your handkerchief and you'll see a knot, you say, \"What is this? Oh!\" You know what I do lots of times when I want to remember something? I take my watch off and I put it on this hand. It's not going to rip? No, no, I know, I know. I had people ask before, why you put it on that hand. So now I'm getting older, so I'm forgetting that gufa. It's a smart phone, but but a mole, but I just know, I I do, so when I walk around, \"Hey, oh!\" Forget, right? Yeah, but Nee, so you start thinking, to remind yourself. Yeah, yeah. No, but but but what it says is, and the kavanah is you make a knot. You make a knot, and you take out your handkerchief and you see a knot. But where's the makor in Torah? So be'emet we learned in the Gemara this lately. Can't you tell your wife to remind you? Yeah, that's true, but sometimes she's not home. You have a smart phone. You see, you see here, he'arah 42: ראה ברכות מ״ה ע״א. A sugya, we learned this in the Gemara. When he says in the Gemara about making knots, that they want to remember, they made knots. Okay. וואס איז די שייכות פון קשרים צו ענין החטאים? You can't. Knots is yichudim. That's why you need yichudim. It's yichudim, all these knots. You can't make a fire with knots. What's the connection between knots and remembering? קען מען דאס מסביר זיין על פי המבואר באגרת התשובה. Oh, it says in Iggeret HaTeshuvah, in the פירוש מאמר חז״ל, he he explained when חז״ל say: אדם עבר עבירה, מה יעשה ויחיה? A person did an aveirah, what should he do to live? So he said, אם היה רגיל לקרות דף אחד, יקרא שני דפים. If you until now you learned one page, learn two pages. If you whatever, you gave one dollar tzedakah, give two. So the Alter Rebbe explains why, why is that going to help? אז דאס איז כמשל החבל שנפסק, it's like when you're doing an aveirah, it's כמשל like a rope, cuz every mitzvah and aveirah is a rope between a Yid and the Eibershter, and every time with an aveirah, it's like you cut the rope, וחוזר וקושרו, so when you do teshuvah you're retying it, ובמקום הקשר הוא כפול ומכופל, and when you tie it, it becomes stronger. It's more... דאס הייסט אז דער ענין פון קשר ברוחניות, when you talk about a קשר ברוחניות, is ווען מ'פארבינדט זיך מיט אן ענין וואס איז פילפאכיקע שטארקייט, when you connect yourself to something that's stronger. ביז אז דאס צוזאמבונד איז אין אן אופן פון כפול ומכופל. When you tie together, it's stronger, it's כפול ומכופל. און דערפאר איז דאס א תיקון החטאים, and

that's why to make this knot is a tikkun for the עבירות, ווייל ווען מען פארבינדט זיך מיט קדושה in an אופן פון קשר, when you tie it with a kesher which is not stam connected, a double connection. And the emet is a real kesher is when you make a two two knots in הלכות שבת, what is the din of a kesher? If you make one knot in one thing is not, or even with a bow. It's a double knot, that's the real kesher. And קשר של קיימא that's קיימא means that you have what's your intentions for how long to keep it. When we say that you're עונה a double knot, it's not because it's otherwise not קשר של קיימא. It's that's called מעשה אומן. There are two דינים. It has to be a קשר מעשה אומן and קשר של קיימא. But if it's not a מעשה אומן and it's a קשר של קיימא there are דעות it doesn't count. Cuz so according to other דעות, there is a דעה that even if it's not a מעשה אומן, if it's If you make a knot, not a knot, you make a bow, intending to leave it like that and not to to take it apart, you're not allowed to do it. That's why they make big שאלות in a ספר תורה, when you have הגבה in a ספר תורה, גלילה, and you

you make the gartel and you make a bow, if you don't plan to use the ספר תורה till next Shabbos, you're not allowed to do it. At Mincha. You use a ספר תורה and the guy has הגבה, גלילה, and he takes the, how do you do it with a regular gartel? Take the gartel and you make, you know, and make a bow, you're not allowed to do it, because as well if you have make a, even not a knot a double knot, you make a bow with the intending of leaving it more than 24 hours, so it's אסור. But somebody may make another Minyan for Mincha. May, but you know that they're not going to make. So, what now we have the best way In velcro. And I remember my father told me many times, when he used to go to shul says this is not a ליובאוויטשער הגבה. A ליובאוויטשער גלילה, there is a ליובאוויטשער גלילה. A ליובאוויטשער גלילה it was never tied. They stuck it in, they schlep, they stuck it in. And he, and the reason was for this because a lot of times even for Shacharit, if you don't plan to use the same ספר תורה, then you're not allowed to do it. So, that's some דעות. Some דעות say you're only חייב it's, if it's a מעשה אומן. A מעשה אומן is a double knot, but the real חיוב, when you know, is when it's a double knot. So, he says a קשר is a double knot. If you use the same ספר תורה for Mincha, if you don't use the ספר תורה, it's a problem. פאר וואס מען מאכט א גארטל, מען לייגט, מען מאכט נישט, דאס איז נישט, דאס הייסט עס קען נישט זיין. ער, ער טאקע מאכט א, א, א, א ציצה זאך, אבער סתם מעשה מתיראים, ער מאכט נאך א מושך. ווייל? פלוז אהין גיט ער נישט. ער שטעלט פֿאָר מערערע ער טוט עס פאר נישט. ניין, דאס איז נישט קיין קשר, ס'איז נישט קיין מעשה אומן, און ער וויל, און ער טוט דאס נישט מאכן דא ערגעץ. ער גיט עס אונטער זיין גארטל. דאס איז נישט קיין קשר של קיימא. סתם מעשה מערערע מאכט ער נישט? ניין, ס'איז נישט קיין קשר, ס'איז נישט קיין מעשה אומן, ס'איז נישט קיין double קשר, ס'איז נישט קיין, ס'איז נישט קיין double. אַז ער איז ניט, מאכט ער דאָרטן ניט ער טאָר עס דאָך אָבער נישט מאַכן double קשר, דאָרטן. אַ גאַרטל, דאָס קען ער נישט. אַ גאַרטל האָט ער אויך ניט געדאַרפֿט מאַכן. פֿאַרוואָס ניט? ניין, דאָס וואָס ער מאַכט צוויי מאָל, אַרבעט ניט. ס'ווענדט זיך ווי מען מאַכט, דאָס ווענדט זיך לויט די דרכים. פֿאַרבונדן, דאָס איז דאָך, א גאַרטל, צווייטע זאַך, מוח זאַך. אבער ער קען עס נישט צוויי, ער קען נישט צוויי זאכן, צוויי זאכן פֿאַרבינדן. קען זיין. קען זיין. You

have to remember another thing, that's which comes naturally to know, that this whole thing of double knot is only when you're tying two pieces. Take these two and you're tying it. So, if you go like this, it's nothing. If you go a second time. But, if you tie one piece, if you go like this, single one, that's a kesher. A single. Because this is kesher, so you're not allowed to do that. But two it's only double by one, that's called a קשר של קיימא. Not okay, that's called מעשה אומן. That we have to keep in mind. Anyway, so he says דאס הייסט עס לוינט זיך צו מאכן עבירות, כדי מען זאל מאכן א קשר כפול ומכופל. אבער מ'טאר נישט מאכן קיין עבירות. אה, איז א ענין פאר זיך, עס איז איין זאך אבער, מ'טאר נישט, אבער אזוי וואלט געווען, אזוי. The Bardichever, he met, there was a famous baal aveirah in Barditchev, so the Bardichever met him Erev Yom Kippur, and he said to him, I'm mekane, I'm jealous of you. He says, why? You did so many aveirot this year, he said, you do teshuvah now, you know how every aveirah turns into a mitzvah, you know how much you have, I'm mekane you. So, he said wait, wait next year we'll be mekane more. Plan to do more aveirot. But the

רבי טייטשט once, the Gemara says, האומר אחטא ואשוב, אין מספיקין בידו. If you say, פרעגט דער רבי a she'eilah, who is this meshugener guy who is saying אחטא ואשוב? Mima nafshach. If he is a good guy, why would he say אחטא ואשוב? If he's a bad guy, what does he care to do teshuvah? So, he said he's a guy, a tzadik, and he's feels that he's missing out by not doing aveirot. זאגט ער, I want to do an aveirah, אחטא ואשוב. זאגט דער אייבערשטער, sorry. It's a good sevara, very good sevara, but tahr nisht. Anyway, so he says, און דערפאר איז דאס א תיקון אויף חטאים, ווייל ווען מען פארבינדט זיך מיט קדושה in an אופן פון קשר איז נישט שייך קיין שכחה. Because the קשר makes double, then you don't forget. און דאס איז די סיבה פון חטאים, cause the sevara why you sin is because of that. און פֿון דעם ענין ווי ער איז ברוחניות, and from the ways ברוחניות, אז א קשר רוחני איז מבטל די שייכות צו קליפה, מקור השכחה. A קשר רוחני is mevatel the connection to קליפה, which is this ענין of שכחה, ווערט נאך נשתלשל אין גשמיות, צו מאכן א קניפּ אין גשמיות helps to mevatel that שכחה. But, that's why בגשמיות, if you make a קשר, a קניפּל, you know, it it takes away your שכחה. און דאס איז די שייכות וואס ר' Yishmael ben Elisha Kohen Gadol, er hat gesehen קשר של תפילין, sitting by כסא של רחמים. And that's the connection why he davka the קשר של תפילין was connected to the way to davenen. בשעה דער אויבערשטער האט געלערנט משה'ן דעם סדר בקשת רחמים, דער אויבערשטער taught Moshe how to ask for רחמים. תיקון החטא, he said, הנה תכלית הענין תיקון החטא. So he showed him how you do the תיקון החטא. ודורך קשר של תפילין it happens, the תיקון happens through making the קשר which is double strong, a שטארקע צונויפגעבונדנקייט, קשר, און זכרון של תפילין, remember the תפילין, the קדושה, ובפרט אז אלעס ווערט נתחדש בכל רגע פון דער אויבערשטער, and everything is נתחדש, and now the נייע רגע will be a רגע of a strong connection. אה? Yeah, but he didn't show this. That's why the that's why the ציצית are. The חלזון is from the knot, is from the is from the ציצית, not from the not from the טלית. No, by showing him the by showing him the the טלית itself, he is showing him the the knot. But in the תפילין he showed him davka the knot. In the תפילין this is also something, this the רצועות are something. The טלית, the טלית is only a בגד. It's not a mitzvah, it's nothing. A בגד with ארבע כנפות you have to put on ציצית, so the ציצית is the עיקר, so he meant the ציצית. Ah? He showed him the קשר של תפילין. If I would know! No, he's talking פשוטו של מקרא. פשוטו של מקרא, no, so he is not even going in. He said that Rashi is not bothered to explain how these ענינים are ברוחניות. Rashi speaks about the way they are. That's the דרך פון רש''י. Rashi doesn't explain anytime. פשוטו של מקרא על פי קבלה. What did the אידן see by מתן תורה? Could you explain what? No, the vort is how... but they saw וירד ה' על הר סיני. What did they see? They saw ה'. What did they see? Was it גילוי אלקות? ענן? פארוואס ענן? No, the אויבערשטער they saw, the ענן is separate, the עשן, the ענן, the everything. What did they see? Looked like it never looked like an old man! It's something that you cannot give over in words! Ah? No, no, the body saw! They saw! But they couldn't give it over. Und therefore וואס מ'וועט פארהאנען זיך פון שכחה, by making sure we don't have שכחה, דורך הזכרת... by really remembering in all the ענינים in קדושה and אידישקייט, in all the ענינים in קדושה and אידישקייט, that man will בקרוב זוכה זיין to כי עין בעין יראו, וראו כל בשר יחדו כי פי ה' דבר, we will taka see. And what will we see? We will see the kavod of Hashem'. במשה רבינו שטייט פנים בפנים, דיבר ה' פנים בפנים. נו, אבער שטייט דאך ראיה... ראיה... דאס איז אן אנדערע דרגא, נו. דאס מוז מען זאגן, there is no other way. They couldn't give over. They didn't tell their children either, because ותמונה אינכם רואים. אה? Well, that's ברוחניות, that's what we are saying here, it's all קשר של תפילין. They saw, they saw אלקות. Now, what they saw, they saw it, they saw עולם האצילות. Because these are not words that you can say! These are רוחניות'דיקע ענינים that we have no words. It's only something that... Yeah, but בשעת מעשה there was a גילוי אלקות that that like Yeah, but it's something that you can't you can't explain what it is. You can't give over, that's right. They say that they saw, a פסוק ותמונה אינכם רואים. You didn't see a real תמונה, but they saw, they had this feel that something that is רוחניות that you can't רוחניות, like give over to a blind person colors, no? Try to explain it to him. You see the color, tell him what it is. It's impossible. Same thing. The רוחניות to גשמיות we can't, even if you experience it. They saw the light, yeah. Light of Hashem'. מען וועט נישט דארפן אנקומען צו מנין פון זכרון, when Mashiach will come we won't need to have zicharon. Well, מען וועט זען מיט די אייגענע אויגן, we'll see with our own eyes wie די גאנצע בריאה, כל בשר, ווערט נתהוה בכל רגע דורך פי ה' דבר, that it comes from עין בעין ממש, ביאת משיח צדקנו, יוליכנו קוממיות לארצנו, במהרה בימינו אמן. אמן. אה? I mentioned, yeah, yeah. But when I say, I say על פי... Not all the פרטים. Yeah, ich weiß. A side of it, what's that? All because of the zicharon for the... You can tell her back, you can tell her back now. לאז דאס צו רו. Yeah, just don't ever... automatically... Yeah, that's that's פשוט פשט, למה זה... so you will remember, that's pashut pshat. Yeah, but he explained...