One of the pesukim in this week's parsha is that you shall put a king upon yourself. So there is a mitzvah of, we call it מינוי מלך, there's a mitzvah by Yidden that we have to appoint a king. בנוגע צו א מלך שטייט אין Teshuvos HaRashba, concerning a king the Rashba writes in one of his תשובות, אז א מלך כציבור, the king is like the whole community, שהציבור וכל ישראל תלויין בו, because the community and all the Yidden depend on the king. So the king really is equal to the whole whole community. ענלעך דערצו שטייט אין תנחומא, similar it says in Midrash Tanchuma, שראש הדור הוא ככל הדור, the head of the generation is like the whole generation. אדער בלשון רש״י, like Rashi uses the לשון, שנשיא הדור הוא ככל הדור, the נשיא of the generation, the leader of the generation is like the whole generation, כי הנשיא הוא הכל, because the the נשיא, the leader is everything. Okay. אין Rambam שטייט בנוגע צו א מלך, the Rambam when he speaks about a king he says a different expression: שלבו הוא לב כל קהל ישראל. The heart of the king is the heart of all the Yidden. So we see a difference here. He says the head and here it says the heart. K'pshuto is the טעם פאר וואס א מלך is לב כל קהל ישראל, what's the reason, why would a king be the heart of כלל ישראל? So is it very simple: וואס אזוי ווי די חיות פון גאנצן גוף איז אפהענגיק אין הארץ, just like the life of the whole body depends on the heart, אזוי איז כל קהל ישראל אפהענגיק אינעם מלך. So the whole, all the Yidden depend on the king, like we said before. כנ״ל וואס דער רשב״א, like the Rashba says, כל ישראל תלויין בו, all the Yidden depend on the king. So just like the whole body depends on the heart, all the Yidden depend on the king. That's why the king is compared to the heart. אבער פארשטייענדיק, we have to understand, אף על פי אז אלע אברים פון גוף זענען מקבל זייער חיות פון הארץ, even though all the limbs of the body, all parts of the body receive their chayut, its life from the heart, איז אבער די הנהגה פון אלע אברים פון גוף אפהענגיק אין מוח. But the control of the body is from the brain. See, the life comes from the heart, but the control is from the brain. ודערפאר אף על פי אז בערך צו די אנדערע אברים פון גוף ווערט דער לב אנגערופן מלך, therefore, even though if we compare the heart to other parts of the body, the heart is called king, איז אבער דער מוח דער מלך אויף אלע אברים. The Gemara says the king is the king over, the brain is the king over everything. Really,

there are three things which are considered the kings of the body, which are hinted in the word מלך: מ״ם, למ״ד, כ״ף. מוח, לב, כבד. The brain, the heart, and the liver. And they're both, they're all vital organs, very important. Between them, the the brain is the most important, the brain controls everything. So the question is, היינט פאר וואס פארגלייכט מען א מלך, so why do we compare a king, וואס זיין ענין איז דאך הנהגת העם, what does the king do? He controls the nation, he rules over a nation and controls them, אשר יצא ואשר יביאם, as the pasuk says, the king is the person that brings them in and takes them out, he tells them what to do, he leads them, ווי א רועה בעדרו, like a like a shepherd and his sheep. צו לב? So why do we compare him to the heart, כל קהל ישראל? So we should compare to the brain. Okay, so this is one she'eilah why the Rambam says that the king is the heart. Vayter, then the Rebbe continues, בתורה שבכתב, לשון תורה, when you looking at the Chumash, the לשון of the תורה, געפינט מען בנוגע למלך ער ווערט אנגערופן נשיא. Sometimes we find that a king is referred to the word נשיא. He

gives an example: when the pasuk says אשר נשיא יחטא, פסוק talks about the different קרבנות חטאת that you bring if you did a sin. So every, a regular person, ordinary person is one korban, a kohen gadol who sins is another korban, and it says if the נשיא sins, there's a different korban. What is a נשיא? ומבאר Sifra על אתר Mishnah, so the Sifra on the spot on the pasuk and the Mishnah says: איזהו נשיא? זה מלך. This נשיא in this pasuk means the king. ובהמשך שם, and then it says continues there further that is talking about a person שאין על גביו אלא ה׳ אלוקיו. There's no one higher than him. The one on top of him is Hashem. Because all other positions in government there's somebody higher: you have a mayor, then there's a governor higher than the mayor, and you have this, you have that. The one that's the top is the king, and that's the נשיא of this pasuk. So here we see that sometimes in the Torah a the king is called a נשיא. אזוי אויך ווערט מלך המשיח אנגערופן אין נבואת יחזקאל ועבדי דוד נשיא. When it talks about משיח in the in Yechezkel, he refers them as נשיא, even though משיח is going to be מלך המשיח, he'll be a מלך. אף על פי כן, so even though we do find the word נשיא concerning a king, still איז בפשטות א תואר מלך גרעסער ווי א תואר נשיא. Normally we assume, not we assume, the fact is that the title מלך is higher than the title נשיא. וואו ער ווערט גענוצט שטייענדיג פאר א נשיא שבט, הייסט עס אזוי, the best proof is there were 12 nesi'im to the 12 shevatim, because they were leaders of their shevet, but they're not melech. So we see that even though sometimes we find that the word nasi means melech, but usually nasi is a lower title than the word melech. U'venogeia le-inyaneinu kefi shene'emar kan"l, and concerning the inyan that we're talking about now, we find אז נשיא הדור, לשון רש\"י, ווערט אויך, איז פונקט, אז ער ווערט אנגערופן במדרש ראש הדור. We find that the נשיא הדור is called the ראש הדור, so we see that sometimes we find that the word nasi refers to the melech, but nevertheless, the word melech seems to be a higher title. ווערט די שאלה נאר נאך שטערקער. So this makes the question even stronger that we said before. ווי קומט עס אז א מלך, וואס איז גרעסער ווי א נשיא, זאל זיין בלויז לב כלל ישראל און נישט ראש? So how come by melech, which is the highest level possible, we call him the לב? See, בנוגע א נשיא we said before, we call him the ראש, the ראש הדור, the head. And the melech we say is the heart. Why? If a melech is even a higher level, that means that the melech is greater, and the brain is higher than the heart because the brain controls the body, so why do we call the melech the heart? That's the kashya on the Rambam. בכדי דאס צו פארשטיין והקדים, so the Rebbe shall explain this first to introduce something else. בלשון חכמים, see till now we were talking about the לשון of Torah. In the לשון of the חכמים, the לשון of the גמרא, איז א חילוק עיקרי צווישן די צוויי, מלך און נשיא. In in the

Gemara we find a big difference between the person who was called a melech, and the person who was called a nasi. Melech is כפשוטו בלשון תורה. Melech is a king. Melech, that's pashut, there's no question, melech is the king. נשיא, עיקר נשיא סנהדרין. Who was referred to nasi in the Gemara? The head of the Sanhedrin. Yehuda HaNasi. Ah, Yehuda HaNasi, and Hillel HaNasi, and the Nasi was head of the Sanhedrin. על כל פנים, נשיא בענינים רוחניים. What it really means, a Nasi in Gemara is a person who leads the Yidden, not as a leader in in in communal things, but a leader in רוחניות, in learning. You heard Hillel was a Nasi, is that the Hillel HaZaken? No, yeah. Sometimes you say Hillel was the Nasi. He called him Hillel HaZaken. Not to confuse, there was a later Hillel, he was called Rav Hillel HaNasi. That wasn't Hillel HaZaken. Hillel HaZaken was a Nasi. He was a Nasi also. He was a Nasi. And yeah, but he was a great-great-grandson of him who lived even after the time of the Gemara. In the Gemara he's not even mentioned. He was the time of, it wasn't the Tannaim, it was the time of the Rabbanan Savora'i or the Geonim, a little later. He was the one that was מקדש, when when the קידוש החודש stopped, he was מקדש, he made the calendar, and was מקדש all the Rosh Chodesh till אלף הששי, אלף השביעי, till the end, till 6,000 years. So that was Hillel HaNasi. He's brought down in the, the Chinuch brought about it and then he's brought down in the Gemara. But I just used the לשון הלל was a Nasi. So a Nasi is the head of the Sanhedrin. Head of the Sanhedrin means the one that gives out the הלכות. So חכמים went and made the גזירות. All the דינים, all the ענינים רוחניים, was led by the סנהדרין, by the חכמים, and the top one of the חכמים is called a נשיא. But the מלך is the person, the one who runs the country. און ווי די משנה זאגט, נשיא ואב בית דין. The Mishnah says that in the סנהדרין there were two levels, there was top, one guy was a נשיא, the second guy was called אב בית דין. So here it's not a מלך. Gemara uses a לשון: הלל, שקורין אותך נשיא ישראל? Gemara uses a לשון that someone said to Hillel, Hillel, you are the נשיא, right? Or there's another לשון in the Gemara: הלל ושמעון נהגו נשיאותן בפני הבית מאה שנה, that Rav Hillel, Hillel and Rav Shimon, who was his son, they started their נשיאות 100 years before the destruction of the Beit Hamikdash. But it says the לשון they started their נשיאות, so we call them נשיא. אף על פי וואס דעמאלטס זענען געווען מלכים בישראל, those times we had kings, ומלכים כשרים, good kings, ודיני מלך עליהם, with all the דין of a מלך. So we see that that was a time that there were two separate people. See, in the Gemara, in Chumash מלך and נשיא could interchange, could interchange. Time of the Gemara, when it says נשיא it wasn't a מלך. There was מלך was the gashmiusdik, more gashmiusdike leader, and the נשיא was a more ruchniusdik leader. ביז אז א חילוק עיקרי בדין, there's a real clear הלכתי difference in דין: נשיא שמחל על כבודו, כבודו מחול. If a נשיא, which you have to give kavod, forgoes his kavod, you don't have to give him kavod. If he's mochal on his kavod, it's machul. מלך שמחל על כבודו, אין כבודו מחול. If a king gives up, you still have to give him kavod. So we see we're talking about two different people, because there are two different halachot. So there's a din of a מלך, din of a נשיא. ויש לומר ומסתבר לומר, which says we could say and it makes sense that is to say, אז על דרך זה איז א חילוק בלשון תורה אין דרגות נשיא ומלך וואס איז אינעם מלך אליין. Now since in the, in Chumash, the word נשיא ומלך both go on the same person, obviously, the the person who was the מלך had two aspects in him. He has a גדר of being a מלך, which is one thing, and he has also a גדר a נשיא. Okay? That he had two inyanim. And like למשל who was that? Like it says Yehoshua was called a מלך. He was also the נשיא, because he was a מלך in the גשמיות, he was the leader, and he was also the מלך רוחניות. Moshe Rabbeinu! The Rambam says משה רבינו מלך היה. Actually, one of the pshatim in the pasuk where it says ויהי בישורון מלך, who does it go on? The Rashi learns it goes on the Aibershter, but there's a pshat it goes on Moshe Rabbeinu. He was called מלך. But Moshe was also the נשיא, because those times the מלך and the נשיא, means the רוחניות and the גשמיות, were one person. But a melech can be one. A melech could be one. And a נשיא? Also one. The נשיא הדור. You could have a נשיא of every shevet, but that's not a נשיא הדור. You have the נשיא הדור. The top of the Sanhedrin was the נשיא הדור. So he was called נשיא, but he's not a melech. And the and the shevatim had a נשיא about them? And Moshe, Moshe Rabbeinu. Aha. Vadai, they were all under Moshe, and he was Moshe was the melech. So he had two aspects. Wait, which one, according to the Rambam, is Moshe? Yeah, according to the Rambam, yeah. So daily he was a נשיא? Yeah. Hello? King Obama. Yeah, you want me to put the phone on? Okay. Okay, so we'll just... I'll leave it on the way it is, yeah? Just the call. Okay, yeah, we're in middle already. Okay, you have to put on speaker? You'll hear better if you put it on on speaker? Okay. Okay, you hear? Okay, good. So, I'm putting it down. I don't think you have it on speaker. Can I ask something? It's on speaker. It is, it is, it is on speaker. Oh, okay. You heard you heard me on speaker? Okay, good. So, by... like... Yeah, but that's... they were נשיאים. There was only one נשיא. Only one נשיא, right, right, right. It's a different inyan. So, we have two inyanim. We have melech and נשיא, and in the Chumash time, they were both inyanim, but they were both in one person. But they were both two inyanim. What's the difference be'emet? פון די חילוקים צווישן המלך און הנשיא בלשון חכמים, the difference between a melech and a נשיא the way the Gemara, the חכמים use, that means that one is an inyan of gashmiyut, one is an inyan of ruchniyut, the difference is like this.

Number one: a melech is ענינו לעשות משפט ומלחמה. This is לשון of the Rambam. The inyan of a Melech is to make judgment and to fight wars. אדער בלשון הכתובים נאלע, like this pasuk that we mentioned before, אשר יצאם ואשר יביאם, he would take them in, take them out, and lead them. אבער נישט הוראה. It's not פסק׳ענען דינים. It's not teaching. מלכי ישראל טאר בכלל נישט זיין... נישט דא זיין. It says מלכי ישראל בכלל are not allowed to be part of a Beit Din. אין דנין. The halachah is they are not allowed to judge anybody, they can't be Beit Din. און אפילו מלכי בית דוד וואס דארטן מען יא, but the melachim of בית דוד, the kings who are allowed to judge, איז אבער אין מושיבין אותם בסנהדרין, they wouldn't make him a member of Sanhedrin. In other words, that was a different thing. Their job was not to teach Torah. Their job or to give lessons in Torah. Their job was to lead. ולעשות משפט פארשטייט זיך. איי, it says by a king that his job is to do mishpat. פארשטייט זיך, by him that to do mishpat, you would think mishpat means judgment. So, he says, מיינט נישט אז זיי וועלן חוקר ודורש זיין און פסק׳ענען דעם דין ומשפט, it doesn't mean to look into and come to a decision of a din. That's not what it means. נאר בעיקר עשיית משפט, doing mishpat, that means דורכפירן דעם משפט התורה, to make sure that the halachot are done. So the king... Separation of power. Yeah, exactly, it's separation of power. Wouldn't they have a mitzvah to say the Sefer Torah in Sukkot, so they would... Whatever they, they would take the Torah and they would make sure that people could. Their, their job was not to teach the Torah or make גזירות, תקנות. וואס דער בית דין קומט ארויס they would, the king had to make sure whatever the Beit Din says, they make sure that it happened. The Gemara in מכות, the king has to tell the Beit Din what happened, and then they kill him. Yeah, but I don't know whether he has to... could be by a Melech that he could have the right to kill. That's a separate din in itself. And this is any Melech, it doesn't have to be a אידישע מלך. No, only a אידישע, only a אידישע מלך, yeah. Policing, right. Policing, right. אדער דער משפט וואס המלך טוט כפי מה שהשעה צריכה. Or that sometimes he has to see that if there's a need, a special need for that time, so the king could come out with a ruling on something, but that's like a hora'at sha'ah, but that's not his job. So that, the job of a Melech is not a teacher. The job of a Melech is doing משפט, taking care of, leading the country. מה שאין כן a נשיא, שיקראו לו, they say, חכ... קורא לו חכמים. For the Nasi that the חכמים say is אדרבה, עיקר ענינו וואס ער איז ראש סנהדרין. His main job is, he's the head of the Sanhedrin. בלשון Rambam, the Rebbe quotes the Rambam. The Rambam says, הגדול בחכמה שבכולם, when you have a סנהדרין, the greatest one of them, מושיבין אותו ראש עליהם, you put him the head, והוא ראש הישיבה, he's called the head of the ישיבה, not like a regular ישיבה, the head of the ישיבה, which is the סנהדרין, והוא שקורין אותו חכמים נשיא בכל מקום. That's what the Rambam says. This person is called a Nasi all over. והוא העומד תחת משה רבינו. He's in place of Moshe Rabbeinu. So he's the head of Sanhedrin. And what's Sanhedrin? But סנהדרין זיינען בלשון הרמב\"ם, the Rambam says the Sanhedrin are the עמודי ההוראה, they're the pillars of the psak din, of the תורה, ומהם חק ומשפט יוצא לכל ישראל, they give all the rules. And since he's the head of the Sanhedrin, so his main job is taking care of teaching the Torah. Who's the last Melech of Yisrael? The last Melech? Tzidkiyahu, I think. Oh no, בית שני they had, Hordos was the Melech. There was no מלוכה. In חורבן בית שני it's not מלוכה. I wonder if there's no cop out there though. Aderaba. נאר דערצו is משה זיינדיק רעיא ישראל? He wasn't a Jewish king though. Right, yeah, but he took over, he took over the Jews, right, he killed them, he made himself a this. נאר דערצו, so in this case, משה זיינדיק רעיא ישראל, מלך ישראל, פירט ער זיך אן מיט כל עניניו ותחתיו פאר כלל ישראל. Moshe Rabbeinu had both. But the concept of a מלך is the leading the אידן, concept of a נשיא is teaching the אידן. Moshe Rabbeinu happened to have both, so he was a מלך and a נשיא, but the title נשיא means that. That's one difference between a מלך and a נשיא. A second difference: a מלך דארף דער עם צושטעלן צו אים אלץ וואס ער איז זיינע רצונות. A מלך the דין is that the people have to give him everything he wants. The Rambam is מאריך, the Rambam said at length אז a

מלך לוקח מן העם גברים, he could draft people, if he needs people to work for something, he could draft, needs strong people to do something, he could just come take him. והשימם אל חייליו ומרכבתו, he can take from the soldiers and make him people to run his carriages. לרוץ לפניו, have people running in front of him. לוקח מן בעלי אומנות, he can take people who have certain certain skills to use them for whatever he needs. לוקח השדות, if he needs the fields and needs something a place, he can take it. יש מעשר מן הזרעים, you have to give him a tenth of everything that grows, you have to give taxes. So the king has a right to take everything away. מה שאין כן a נשיא, but a נשיא, אף על פי as a head as the היות דער פרנס על הציבור מתפרנס מן הציבור, even though he gets his salary from the community, in other words they give him his needs, like any person who is a position of the community, איז דאס נאר וואס ער נעמט זיין באשטימטע פרנסה, he takes whatever he needs as a salary, דערביי אז ער ארבעט, he's working for the community, he gets salary. אבער ניט a מלך, וואס יעדע רצון זיינע גיט מען אים, גיט אים דער עם. A נשיא can't come up and say, \"Oh, I want your house!\" and he'll get it, but a מלך could. So a מלך gets everything he wants, while a נשיא not. So we have two differences between a מלך and a נשיא. אט דער צווייטער ענין אז דער מלך נעמט אויס פונעם עם, ווייזט אויף a דבר והפוכו. The fact that he's able to take everything, he gets everything from the people, seems to be two opposites. This itself is two opposites. Why? עס ווייזט דער תוקף פונעם מלך, it shows how strong the king is, אז דער גאנצער עם און אלץ וואס זיי האבן איז בדוגמת מה שקנה עבד קנה רבו, everything that the nation has and everything they own is almost basically, as if it were saying, is his. ער קען ביי זיי נעמען וואס ער וויל, like an eved, anything an eved, a slave, owns, really is owned by his master. So everything that people own is really owned, almost as if it's owned by the melech, because if he wants, he could take it. La'idach, on the other hand, ווייזט דאס אויך אויף דער שוואכקייט פונעם מלך לגבי שאר עם, it shows how weak he is, אז אין אלע זיינע מילוי רצונות דארף ער אנקומען צום עם. Whatever he needs, he has to come on to others, dependent, he's dependent on the nation. So on the other hand, אין מלך בלא עם, that's all the true, yeah, אין מלך בלא עם, his whole thing is only based on the nation. So it shows that he's b'emet, his malchus is really weak. It shows a weakness in the concept of a malchus, and it shows a strength in the concept of malchus. שאר עם, באקומען זייער פרנסה, כולו זייער אייגענע נסיעה, most people, how do they get possessions, how do they get money, how do they get parnasah? Because they worked. וכל מעשיו, do work, afilu a פרנס על הציבור וואס נעמט זיין פרנסה מן הציבור, even a person who has a position on the community and mimela they

support him, איז דאך זיין טאטע דאס וואס ער איז a פרנס על הציבור, he also worked. What's his job? He works that he is really doing things for the community. Mah she'ein kein a מלך וואס אלץ וואס ער האט איז ער מקבל פון דער עם. A melech, anything he has, there's nothing that he works, basically he doesn't work. We don't consider he works and he gets a salary. They give him everything. So mimela it shows that he has a certain in in, it is practically, he has everything. It's the inyan of malchus is always a mekabel. Yeah, malchus is is is is... basically like he said אין מלך בלא עם, malchus, yeah, that's why it's clear the malchus mekabel. So here it's, so what is it? Does he have extra strength or is he weak? But they're both true obviously. Is the bi'ur in that, the explanation is, this is it, this goes together. A melech is a גאנצער ענין בתור מלך, a melech, what's his whole inyan in the fact that he's a king? אשר יצא ואשר יביא, to do with the עם. A melech's whole metziut is serving the nation. He doesn't have his own metziut. און דערפאר איז ער מקבל פון דער עם, אדרבה, his whole metziut is the עם, that's why he gets from the עם. So the second thing that he gets from the עם shows his tokef, shows what מלכות is, but on the other hand, this מלכות, his מציאות of מלכות is the whole nation, and that's why he only gets everything from the nation. A מלך that's elected by the עם, that's not becomes a מלך. He's not elected by the עם. Not elected, how does he become... ירושה, appointed. ירושה or appointed by the government, by the סנהדרין. So now that we know... Weren't there ראשי גליות, כהנים that that chose the מלך at some time in his, in history, no? The בית שני? Yeah. Yeah, they had, because even were not their מלכות was not really a pure מלכות. It's also pure מלכות. They knew it was a בית שני there. The בית was there and they didn't have their own government, they were independent, but they were not really, they were under Rome. So that was a different גדר of מלכות. Yeah, yeah. You see, מלכות had to be from בית דוד, and the Hasmoneans took over the מלכות. And they were כהנים, they were not from שבט יהודה, they were not from מלכות בית דוד. And actually יהודה הנשיא was upset with them.

One of the reasons it says, the Rebbe doesn't like the reason, but it says, why in Mishnayos we don't find משניות של חנוכה. We find on on the Yom Tovim, on Purim, there's no Mishnayos of Chanukah. The whole thing of Chanukah is in the Gemara, no Mishnayos. And in the Mishnayos it's mentioned דרך אגב. It says, there's a Chanukah candle and it burns and you're patur from paying it, whatever, but it's not. So one of the סברות is because יהודה הנשיא did not want to put it in because he was upset with the Hasmoneans, why they took over the מלכות. It belonged to his family, and they went and took it over. The Rebbe says it's... Talk about ego. חס ושלום. The Rebbe says it's... No, he felt in halachah, no, it's not because he was kavod. No, it's not his kavod, it was he... it's because he felt that this was wrong. But the Rebbe gives a different reason why he didn't put it in. He says, because when they wrote the Mishnayot it was not so long after the story of Chanukah, וממילא it wasn't needed. No, it wasn't needed, he said. Purim was years earlier, so it was just... so this wasn't so needed to write. You write things which are... That's why he didn't have to write it. That's what the Rebbe says his sevara, but this... But they say this in the name of the Chatam Sofer, this sevara. That's why. Now, some say a different, different inyan, which is, could be, that why did the אויבערשטער make it Herod killed all the Chashmonaim and took over the government, the malchut, is because a punishment for they took the malchut, where they shouldn't have. That's that's it. Anyway, we'll get back, it's not nogea here. So here we have the inyan in the malchut. But a nasi, his whole מציאות is not serving the nation? Again, no a nasi is not. And we'll see. The king, cuz his whole thing is running the nation. That's why the Rebbe is a melech, Melech HaMashiach. Yeah, yeah, that's different.

דער מלך, עס שטייט אין פארגלייך פון א מלך צו א לב, דווקא נישט צו ראש און מוח. That's why we're going to, we compare a king to a heart, not the brain. Cuz the kushya was, you should compare a king to the brain. So he says like this: וואס די חלוקים בין לב למוח זיינען, What's the difference in a heart and the brain? דער לב שטייט אין א כסדרדיקע תנועה פון רצוא ושוב. The the heart, I mean, דער לב, the heart constantly beats. רצוא ושוב, goes back and forth. It's called דפיקו דליבא, it's called in the Zohar. The the the clapping of the heart. אן הפסק, it doesn't stop. מה שאין כן אין מוח איז נישטא קיין תנועה. The מוח doesn't move, the brain doesn't move. פון אים נעמט זיך טאקע דער חיות פון גאנצן גוף. The whole chayut of the guf comes from the brain, אבער דער מוח אליין שטייט במנוחה. The chayut comes, but the brain is במנוחה, it's calm, doesn't move. Doesn't... You know we say that, through learning, through עמלות בתורה, you create... You call chidushim, between the chidushim there's no movement. It creates, but but בשעת you have Everyone has a brain, the brain is doesn't do anything, wait. The heart keeps on pumping. That's one difference. Another thing is, a deed, דער לב איז דער שוואכסטע פון אלע אברים אין גוף. The heart is the weakest part. אפילו פון דער מוח it's. You know the מוח is also soft, the heart is even weaker. And it says in the Zohar, it says in זוהר, ליבא איהו רכיך וחלש. That the heart is soft And weak. and weak. ויש לומר, די צוויי תכונות זיינען תלוי זה בזה. These two things that we say are connected. What are the two things? Number one that the heart moves constantly, and the brain doesn't. The heart is weak and the and the weaker than the brain. So the two things are connected. דער לב איז רכיך וחלש, שוואכער פון אלע אברים, the heart is weaker than all the limbs, וואס זיין גאנצע מציאות איז מזין זיין די חיות פאר די אברים. Because he has no metziut of his own. The whole purpose of the heart is just feeding the blood, whatever, taking care of the אברים, the chayut of the אברים. ער האט נישט נאך אן ענין, נאר דאס וואס ער איז מחיה דעם גוף. There's nothing in him. That's why he is weak. He is weak because his whole metziut is really nothing, not there. און דערפאר, that's what you gonna compare. Therefore, שטייט ער אין א כסדרדיקע תנועה, וואס That's why he is constantly in a movement, וואס דאס ווייזט, this shows, אז זיין כסדרדיקע גאנצע מציאות איז צו מחיה זיין די אברים אין גוף. The fact that he's moving, it means he is constantly pumping. What does that show? He's constantly giving the blood or doing things for the body. Why? Because he's nothing on his own. There's nothing there on its own but to give chayut. And the pumping, the the the movement, that's the giving chayut. So the two things we said before that define the heart go together. One thing is that it constantly moves and the second thing it's soft, they go together. They're connected. Because he is soft. What does it mean he's soft? That his whole metziut is very his whole metziut is not hard. He's basically nothing. That's why he's constantly moving, because that's his inyan, to give chayut. And the second thing, ער איז א שוואכע מציאות, ווייל ער איז תלוי in the אנדערע אברים. He's himself a שוואכע, a weak metziut because it's for basically his whole metziut is for the rest of the body, for the other אברים. מה שאין כן דער מוח is אפגעטראגן פון די אברי הגוף. The brain is removed from all the parts of the body. Does the heart live from the moach? They go together, you have to have both. ער איז טאקע דער מקור החיות פון גוף. The moach is טאקע, the brain is the source of the chayut of the גוף, אבער ער בלייבט בהבדלה פון זיי, but he's still removed. און דאס איז אייך a ראיה אז ער איז a metziut an zich. In other words, it's not like the heart that constantly giving. The brain controls controls the whole body, but the brain is a metziut for itself, while the heart is nothing but to give chayut. The heart moves, shows it gives chayut, and the brain is a metziut. נאר פון אים קומט the chayut on the אברים. He's a metziut for himself, the brain is something, and that that something gives life to all the body. Therefore, therefore, is ניטא קיין תנועה in the moach, therefore the brain doesn't move. ער איז באבדלה from the, movement means he's giving to the, the rest. It's removed, it doesn't show any connection to the rest. And the second thing, ער איז ניט רך ו... וקלוש wie der לב, it's not as soft and weak as the heart. ער איז a metzius with nothing. Weakness means it's not a metzius, this is a metzius. ודערפאר, werd a מלך צוגעגליכן צו לב דווקא. That's why the king is compared to לב. By the way, in this sichah, you see like we see from all the sichot, that everything in Torah is so exact. Like this, ask somebody, the the a melech is compared to a a heart, why not? Heart controls this, brain, yes, but there is no such thing. If it's to the heart, then it has to be like the heart, and if it's the brain, it has to be like, it's exact like the heart and nothing like the brain. It's like from the moach to the heart is the whole השתלשלות from chochmah to malchut. That's what it is, exactly. Yeah, yeah. That's definitely, that's what I difficult to go through. And therefore, the king is compared to the heart, ווייל אויך a melech hat the exact same two qualities as the heart, because out if that was like we said before. ער שטייט, like we said he gets together with the nation. He's constantly connected to the nation, because we said before that what is the purpose of the king? Only, nothing but, he has nothing of his own. אשר יוציא ואשר יביא, and he will bring them and take them and gives them, ווייל דער תוכן ענין המלוכה is serving the nation, the whole purpose of the malchut is to serve the nation. So therefore, it's like the heart, which its whole purpose is to serve the heart the the body. Umai ta'ama, that's why, איז דא a shvachkeit in his metzius, that's why he's weaker. How do we see he is weaker? Because that is, everything he gets is from them. Why? And he himself is nothing, he has nothing. Why does he have nothing? Because his whole purpose is them. Like the heart, in itself is soft, is nothing. Can't take anything for himself, there is no time to do anything for himself. Right, right, only busy with them and that that is his whole inyan. How business, we say he doesn't work. He does, that's called work. Not for himself, he works for them, but it's not like a an employee of them, not an employee. He is them. His metzius is them. In other words, the nation has to do something, so there has to be a representative of the nation who does it. But really it's the people doing it. דער חילוק הנ״ל between לב and moach, we find in, like it says in the, די כחות הנפש... this difference between the brain and the heart we find in, till now we were talking about the physical part, the physical brain is soft and what it does, and you have the physical flesh of the heart, but he says the same difference we'll find The brain is soft? Not soft. I meant the heart, the heart. No, I meant the heart. And the heart is soft, and the brain is not. The physical part is, so till now I was talking about the physical part of it. Now he says we're going to say the same difference is also in what's in them. In the brain you have the seichel, and in the heart, you have in the לב you have the middot. Here you have the seichel, and it's the same difference. How? The inyan of seichel, and the Rav analyzed everything so exact. The inyan of seichel, to understand that what's understanding. When can you really understand something? If you're removed from the thing you're trying to understand. What does that mean? If the thing has some kind of connection to you, it's a shochad. That's bribery. In other words, you can, you know that if you have if you have any negios, any bias, any personal agenda, then you won't you won't understand it. You'll understand it wrong. To understand something purely you have to be removed from it. דאס וועט, דאס וועט מטה זיין dem seichel, if you have any your own connection to it, it'll turn your שכל, און ער וועט נישט פארשטיין די זאך ריכטיג, you won't understand. Because shochad, it's like shochad like you give bribery, that the If you give someone bribery, what, we're afraid he's gonna paskenen the דין the way he thinks even though he knows it's wrong? That's not, that's a, that's far-fetched. כי השוחד יעור עיני חכמים means we're afraid that when you give him bribery, it'll make the seichel think wrong! That's what it is. So you think you have to remove yourself from So you have to remove him from the thing, in other words, it can't be personal. It can't be Whatever you're talking about, any sevara you want to understand, is this a this good to eat or not? I have to think of the right thing בעצמי. I'm not gonna think, well, I like it because it tastes good for me. It has to be, what is this, is this good or not? You have to think the inyan and you should not have any connection. That's the shochad, because shochad makes your seichel wrong. And it's בגשמיות פשוט, and ברוחניות also. We have a famous story: there was a guy who was sitting by the Torah, Rav, I heard a name, I forgot already which from the amoraim, and they were sitting and talking, and in his mind, he didn't, they didn't pasken yet, but he had a certain way of thinking that this this guy is right. Okay. And they had to take a recess or something, whatever, later they sat down again, and this time, like his mind started working differently, he started thinking the opposite way. He says, \"How does it change?\" Anyway, he realized that during the break, one of the guys put a coin into his pocket, bribed him, bribed him, he didn't even know about it! Makes everything go smooth. Yeah. Yeah, אַ מכשיר, אַ מכשיר פשוט. Himself didn't know about it? He didn't know! Later he figured, he found out. But he wondered, \"What happened?\" Because the guy gave him, already it made the, it made his mind work differently. And there's a famous story with, this is not in the money, but that when you're involved, famous story with the Shach. The Shach had a דין תורה with somebody. He had an argument with the Shach, the Shach, Shulchan Aruch, yeah. He had a דין תורה with somebody. Somebody had, and he, so they had to go to דין תורה. Who are you gonna go to? Anybody who knows the Shach, who knew him, he's the גדול הדור, he can't go to a דין תורה, no one's, so they had to find a פשוט'ע רב, a good Rav in some shtetl, who never saw him, not like now, everybody saw their picture, so they found a פשוט'ע רב someplace and they went to him. He didn't know who they were. They came, we didn't do, we're in דין תורה. And he's, he paskened not like the Shach. Against him, like? Against him. So the Shach asked him, \"Where did you get this from?\" he asked. From him. So he said, lately came out a new ספר, and the ספר is called Shiftei Kohen, written by a great person, the Shach, and there he writes this sevara that I paskened like. And it was him who paskened! But when it came to himself, his mind worked differently. That's why you need a third party. That's for sure. That's, you need another, you can't pasken. That's why when you want to understand something right, you have to be removed, which is like that's what the brain is, like the brain is removed from the body, you have to be removed. Mah

she'ein kein the inyan of middot is, what's a middah? In the heart, the opposite! That you feel פֿאַרבינדט זיך צו דער זאַך, a middah means, I have a feeling to it, it's the connection to the thing. וואָס קומט דורך דעם, וואָס מען טראָגט זיך צו, מען טראָגט די אייגענע מציאות צו דער זאַך, you have to connect yourself to the thing. ווי ס'קומט אַרויס אַן ענין, און אין אים a feeling of kiruv or ahavah or the opposite. When you're connected to it, then it brings out that you feel love to it, or I forget, if you're connected, you feel how you don't like it and you want to go away from it, or, but you have to connect yourself. און דערפֿון קומט אַרויס דער חילוק צווישן שכל און מדות in these two qualities. And in seichel and midos, we also find the same two things we said before. Number one, מדות ענין of התפעלות, טײַטש of a midah is excitement, which is movement, excitement. מה שאין כן שכל פֿאַרלאַנגט התבוננות והתיישבות, מנוחה, שכל is very calm. Hold, forget it. Yeah, meditation, when you remove yourself. That's why it says a baal seichel, someone who's a big baal daat is always calm. A baal midos is a בעל התפעלות, is always jumping and is is excited. So seichel is calm like the brain, midos is like the heart. The second thing, מדות זײַנען נישט קיין שטאַרקע, שטאַרק קיינציקע מציאות. Midos are not that strong, זיי זײַנען עולה ויורד, a midah can change. היינט פֿילט ער אַזוי און מאָרגן פֿילט ער אַנדערש, he could today feel like this, tomorrow, so it could change. That means that the metziut of a midah is not that strong. מה שאין כן שכל, אמיתי, when you have a real שכל, וועט זיך נישט, if you really understand something really true, it won't change. A שכל מאַכט אַ מסקנא, when you come to a decision, and if it's a real decision, there's a פֿאַרװאָס אַזוי is the emet, what's a decision? I really, it's the truth. We know, we can't change, truth doesn't change. So here we see both: just like the brain physically it's calm, number one, and it's strong; the heart is movement and weak, the same thing, seichel is on one is is strong, it stayed forever, and seichel doesn't move, doesn't change, and the heart, midos is the opposite, midos is weak, it changes, and midos is also movement, it's excitement, it's this. על פי זה וועט ווערן פֿאַרשטאַנען the חילוק צווישן אַ מלך און אַ נשיא. This will explain the difference between a melech and a nasi.

אַ מלך, וואָס ענין איז השפעה, השפעה, the king, which is inyan is to lead the people, er arayn geton mit התלבשות, משפּיע זײַן אין זיי דעם עם זייערע צרכים. He involved completely in trying to give the people what they need. ווי דוגמא ווי דער לב איז מחיה אלע אברים, just like the lev, what's his job? To give chayut to the rest of the אברים, איז ניט זיין ענין שכל והוראה. That's why his inyan is not paskenen she'eilot, not teaching. Teaching is seichel, cuz his inyan is not moach. His inyan is not שקלא וטריא לסבר שמועתא אליבא דהלכתא, it's not to go into learning and this and that. Vadai the the the מלכים were talmidei chachamim and this, but this was not their, that's not their inyan. דוקא דער נשיא, וואס שטייט באבדלה פון דעם עם, the Nasi which he's not involved with the people going trying to take care of them. So he's putting the Nasi in a higher מדרגה here? No, each one has his unique function. But the Nasi is moach? A Nasi is moach, vadai. A Nasi is moach? Yeah, that's what he's saying, a Nasi is moach. זיין ענין ער נקרא ראש המוח של הדור. That's why the Nasi is called the head, he's the brain. So, ארויסגעבן פסקי דינים התורה, חכמתו יתברך, בנוגע צו אלע עניני העם, to give the the אייבערשטנס חכמה, the truth of the chachmah of the Eibershter. To come up with a psak, what's a psak din? Psak din, he's not making up something, reaching the understanding of what the real chachmah of the Eibershter is, what the Eibershter wants. You're not making up anything, and that's the truth. און דערפאר איז דער נשיא, גם זה שבא במלך, הכל, that's why the Nasi it says is everything. Now if the Nasi and the king happen to be the same person, so the Nasi aspect of this king is הכל. ווייל אויך דער לב איז מקבל פונעם מוח, because be'emet the heart takes from the brain. Why? ענינו איז משפיע צו זיין חיות, אויך דעם פונעם מוח צו אלע אברים. What's the heart? The heart takes the chiyut, it gives to the אברים. Where does it take the chiyut from? From the brain. Pashut, because the Sanhedrin, the the Nasi teach, פסקנט the din, and then he knows how to run the community, then he even knows how to give it. ווי עס איז ביי א מלך בפשטות, just like a פשוטער

king, אז ענינו איז אויספירן ביים עם הוראת התורה. What's the king? Make sure that the people listen to what the Torah says. ווי דאס איז מצוה על המלך לכבד לומדי התורה, the Rambam says a king has to give kavod to those that learn Torah. וכשיכנסו לפניו סנהדרין וחכמים יעמוד לפניהם. If the Sanhedrin would come in to the king to discuss, so they have to give him the greatest respect, he's the top. But he has to stand up for them, because he takes his inyan from them, like the heart takes from the brain. Aha? Round tables. Not by all kings, but by some kings. Is that connected to the king מוחל על כבודו? King. No, no. That's the Rambam said it together. No, he can't be מוחל on his kavod, but for Torah he has to give kavod. It says, who is it, Agrippas Hamelech who used to, if he see a talmid chacham he would get off his chair and run out and hug him and kiss him. People puzzled for act a king should do. Yeah, because he felt this is this is Torah, these people represent the Torah. דערצו קומט די הדגשה מיוחדת בנוגע למשה רבינו. By Moshe Rabbeinu we find a special stress, פון וועמען מען לערנט ארויס הנשיא הוא הכל. By Moshe is where Rashi says that הנשיא הוא הכל. אז ביי אים זענען געווען ביידע אופני ההשפעה.

Moshe had both, סיי לב און סיי מוח. He had the heart and the מוח. Where do we see it? משה איז געווען א מלך, he had the מעלה of a מלך, כשנאמר, like oh, he quotes it, כשנאמר, like it says, ויהי בישורון מלך. און ער האט זיך פארנומען מיט משפיע זיין אידן אלע זייערע צרכים אויך הגשמיות. He gave the Yidden everything they needed, and that was even the גשמיותדיגע things. And and that and that part is לבן של ישראל, he was like the heart of the Yidden, like the king we said before, which is like the heart. Aha? L'Refuah he also gave. און צוזאמען מיט דעם איז ער געווען נשיא וראש הסנהדרין, and he was the נשיא and head of the Sanhedrin. ויתירה מזו, but here it was even more, not only was he also תורה, כל עניני תורה עולה לכל הדורות זיינען עניני, זיינען עניני תורת משה עבדי. The Torah comes from Moshe, or the whole things of Torah come from him. ער איז דער וואס קבל תורה מסיני, he is the one that took תורה מסיני, און געלערנט תורה מיט אלע אידן. He taught the Torah to all Yidden. So what was he also? The moach! So Moshe Rabbeinu had both. און אזוי אויך געפינט מען ביי משיח, and it says Mashiach is gonna have both. וואס משה הוא גואל ראשון הוא גואל אחרון, and it says Moshe and Mashiach have a very strong connection, cuz it says Moshe is the first redeemer, and Moshe is the last redeemer, whatever that should mean. But it doesn't mean that Moshe is gonna, see פשטות פשט you could learn it means Moshe Rabbeinu will get up בתחיית המתים, and he'll be Mashiach. You understand? But it can't be that, what I said. Now, why? Because he has to be שבט יהודה and he has to be מלכות בית דוד, he can't be a Levi. So it can't be Moshe. So what does it mean? It means in ruchniyut the inyan, the neshamah of Moshe goes into into Mashiach, or there's definitely there's a, can a gilgul be from a different שבט? Yeah, sure. That's why, sure, yeah, because a gilgul... So al kol panim, huh? Ibur, right. Ibur, right. It says like it says by like the nasi, when we say the נשיאים, אם אני בשבט this, I don't know your שבט, a kohen knows his שבט לוי, cuz it could be ibur, that's what the Rabbi Rashab said. Anyway, so Moshe, so just like Moshe was lev and moach, Mashiach is also gonna be both. That means he's gonna lead the Yidden in gashmiyut, pashut he'll be the leader, and he'll teach. Because אז ביי אים וועלן אויך זיין ביידע ענינים. By Mashiach will be both.

Number one, he'll be a מלך, ואדרבה, ביי אים וועט זיין ענין המלוכה בשלימות. The real real, real Melech is going to be Mashiach. The top, top Melech of all generations is Mashiach. און צוזאמען דערמיט איז ער רב. He's also a רבי, שילמד, ילמד תורה לכל העם כולו, he's going to teach Torah, he's going to be the Melech also, he'll be both. And be'emet a different שיחה says that Yehoshua was also like that. David was not, but Moshe and Yehoshua were like that and then Mashiach. No, no more. David, David HaMelech, David HaMelech is not a Rebbe. Aderaba. So who says that the Rebbe is talking... Who was the king in Tanach who became a נגיד? Shaul. Shaul, right. I once heard a שיחה years ago about the... a לוי... a לוי and... I once, I once said a שיחה here Shabbos. What happens if the king... What happens if the king walked into the... Could be. If the king would walk into the קדש הקדשים, what would happen? סתם? יש לו מיתה בידי שמים. קרבן יש לו? He has a death penalty, he couldn't do anything. Wait, if you're the king you can do anything you want. Could take anything, but he can't, it has to be according to the Torah. Aha, he can't eat חזיר, no good? Talk about... You have עבודה זרה, you can't have עבודה זרה. No, he can't do everything. He could do everything. Everything that the people have belongs to him, that means he could take everything. Everything from others, there's no, he doesn't have his own... Castro, take everything. Huh? Fidel Castro. Yeah, Castro. Okay. He's not, you mean, he's in control. He's above, he's above the law of the land. So the law of the land, unless he has to rule to פסק a din. Yeah, and he has to follow the din. is above it. Al derech like you have the Supreme Court and you have the, the president. You mean... Huh? He's certainly greater... The king is greater... He'll be greater than Moshe, but not in נבואה. Why? Because it says לא יהי- לא י- קם כמשה. Very nice. בישראל, so nobody. So it says he'll be קרוב למשה. קרוב. In נבואה, but everything else he'll be greater. Because the pasuk

says by Mashiach: ירום ונשא וגבה מאד. So the Midrash says: ירום that's from Moshe, and this from from all from from the אבות, מאד, greater than Adam, Adam is highest, מאד, he'll be the greatest. But נבואה, the Rambam says he'll be קרוב למשה. So נבואה, so Mashiach is, there's going to be פוחת והולך ממשה? סתם, פוחת והולך. Yeah. So what is this? Why that? So that's a, that's a little problem, isn't it?