where it says that the two sons of Yaakov the sisters the brothers of דינה, איש חרבו, each one each man took his sword, and they went and they killed the whole city of Shechem, and they got their sister out. זאגן Chazal, so the chachamim say, אז זיי זענען דאן געווען 13 יאר אלט. So, how old were they? The younger one between the two, which was Levi, was 13 years old. און פון דעם לערנט מען ארויס דעם דין, From here we learn now the דין, פון בן שלש עשרה למצוות. That when you become 13, you become obligated to do become bar mitzvah. From this one This, we'll see later more. But this is one of the things. וויבאלד צו י״ג שנה ווערט מען אנגערופן איש, Since they were 13 and they were called איש, וואס מיינט א גדלות The word איש shows that you're already an adult. עס שטייט עס שטייט אין פסוק מי שמך לאיש? When the the two people were fighting, and Moshe Rabbeinu came over and said, \"Why are you arguing?\" So, they said to him, \"Who made you an איש?\" That meant, who made you someone big? So, the word איש means big. There's another pasuk it says, וחזקת והיית לאיש. David Hamelech told his son Shlomo, \"Be strong and be an איש.\" So, we see איש shows greatness. So, from here, since the earliest person in the Torah, the youngest person in the Torah that has the title איש is 13, Yeah, yeah. That's a good kushya. That's why he said וחזקת והיית לאיש. You're not really an איש. Be like an איש. And he was 12 years old then. Who said it? David said to him. David said to who? To each to his son. Oh, וחזקת והיית לאיש. וחזקת והיית לאיש. He's growing up. His son. Shlomo. Oh, Shlomo, okay. And he was 12 years old then, but he told him וחזקת, be In other words, you're not a איש yet, but be a איש. But what he's bringing the re'aya here is just that the word איש means something big. So, from here, we know צו י״ג שנה דעגרייכט ער צו די מעלה פון א דערוואקסענער. That by 13 Is this from this שיחה? This שיחה? I don't know if that, but it's one of the bar mitzvah שיחות. That when you become 13, you reach the level of adulthood. פון א גדול. In seichel and daat. You become a gadol, a great an adult in your mind. דערמיט ווערט ער דאן מחוייב בכל המצוות. That's why you're obligated in mitzvot. It's all taken from this week's parashah, where it called Shimon and לוי איש, and the younger one between the two was 13, so mimela by 13 you're already called an ish. א וואויל עס קען זיין א מציאות עס זאל זיין א בעל שכל איידער י״ג שנה, Even though it was possible you could be a person who is very intelligent and he's under 13. ודאס וועגן Still, אבער אים פעלט די שלימות הדעת והרגש.

Even though you might be smart, you're missing the true feeling. Daat doesn't only mean intellect, but it means intellect with a feeling to it. Er hat noch nicht die הכרה והרגשה At that point a person as smart as you are, you still don't have that feeling. א שייכות צו די מעלה פון קיום המצוות In the importance and the preciousness of keeping mitzvot. און סיי אין דעם חסרון אין העדר קיומם And also, you don't really have the feeling of how terrible it is if you don't keep the mitzvot. Huh? That's an exception. That's a Rebbe, right, so that's a settled way of the דבר. Yeah, yeah, yeah, that's a ווי מען גיט דערפון די דוגמא The דוגמא The example is given, אויך פון מילי דעלמא, even from physical things. אז אפילו ווען דער קטן פאר י״ג שנה פארשטייט גוט די מעלה פון ממון וגדולה, when a child under 13 You could have a child under 13 who understands how important money is, how important, you know, kavod is, greatness is. פון דעסטוועגן, nevertheless it says, אמיתית ענין של ממון וגדולה רחוק ממנו. He doesn't really have the true feeling in money as smart as he is. קען ער נאך And he is noch weit פון האבן צו האבן אין זייער אמת'ע הכרה און הרגש ווי א גדול. He's still far from having a real feeling in a real understanding really recognition of what money is. You don't have. Huh? When does that come? At 13. 13. Yeah, 13. We'll see, we'll see. און אזוי אויך אין דעם היפך דערפון אין שפלות ודלות, So too in the opposite, how terrible it is to be poor. אפס פאשיידט זיך א שארט גוי You could be a smart boy and he understands the problem. He says, By ihm nit wie by a gadol. It's still not the feeling like by an adult, וואס ער איז מרגיש היטב דעם חסרון השפלות ודלות. You really feel bad how the the when you're poor and you feel yourself low how bad it is. It comes from the says I think the Mitteler Rebbe someplace, right? אבער, ער איז נישט פאראנטווארטליך פֿאַר זיינע מעשים, and therefore, under 13 since he don't really have the proper understanding and feeling, you're not responsible for what you do, for your actions, און הנהגה, and your and your behavior. מען קען אויף אים נישט ארויפלייגן דעם חיוב המצוות, and you can't put the obligation of mitzvot on a person like that. So, when does a person become a ish? When you're 13, that's when you are developed that you have the true feeling and understanding in a feeling way of תורה ומצוות, how terrible it is to aveirot, etc. רבותינו נשיאינו האבן כמה וכמה פעמים, our Rebbeim, the Rebbe's, פריערדיקער Rebbe, דער Rashab, all the Rebbe's, many times by חגיגת בר מצוה, they, by a

celebration of a bar mitzvah, they would say, gezogt a maamar, they would say a מאמר, אנהייבנדיק מיט'ן פסוק which starts, which would start with the פסוק נעשה אדם. דער אייבערשטער said in the creation, \"Let's make man.\" So they would start a maamar on the day of the bar mitzvah with the words נעשה אדם, let's make a man. איז דערפון פארשטאנדיק, from that we understand, אז דער ענין פון א בר מצוה איז שייך אויך צו דער מדרגה פון אדם. Since they said the word אדם, that shows that a bar mitzvah is connected also to אדם. Till now we said, generally speaking, the word אדם means man, איש means man. But till now we said that when you become a bar mitzvah, you become an איש. When the Rebbeim used this word אדם, this maamar starting with אדם, that shows that a bar mitzvah has a connection to אדם also. When does a woman become an אשה? By 12. 12. Same thing she? Because she's smarter, so she develops faster. וואס איז א העכערע מדרגה ווי דער תואר איש. אדם is always referred to as a higher level than איש. און ווי באקאנט אין פיל מקומות, it says in many מאמרים, בנוגע צו די פיר שמות וואס א מענטש ווערט אנגערופן,

concerning the four names that a human being is called, and the four names are אדם, איש, גבר, and אנוש. So when we talk, and all four means the same thing, but because of different names they refer to different aspects of a person. אז דער העכסטער פון די אלע נעמען איז דער שם אדם. The highest one is the name אדם, וואס ווייזט אויף זיין שלימות. The person who's a perfect person is called אדם. So now we're saying that the Rebbeim used to say by a bar mitzvah a maamar in connection to the word אדם. איז ניט מובן, we don't understand, why wasn't he called אדם? Was he called איש? But he wasn't בשלימות. He was? No, it's talking about... was בשלימות? Yeah. וואס אפילו חיוב המצוות פון א בן י״ג איז גענוג די מדרגה פון איש. Since we said in order to be obligated to do מצוות, the name איש, the title איש, the level איש is enough, פארוואס פארבינדט מען די ענין פון בר מצוה אויך מיט דער מדרגה פון אדם? So why would the Rebbeim connect it to אדם? In other words, you don't really, because it says that you become an איש because the pasuk that we learn out Bar Mitzvah is from the פסוק איש, ויקחו איש חרבו, שמעון ולוי took איש. So obviously to become a Bar Mitzvah, to become obligated, it's because at the time that you're Bar Mitzvah you reached the level of איש. And that makes you a מחוייב במצוות. So why do we say it's also connected to אדם, and the Rebbeim would start the maamar many times with נעשה אדם? And אדם and איש are different. So let's first understand what is the difference in אדם and איש, and we'll understand why we need also the the the the inyan of אדם. He said like this: דער אונטערשייד צווישן איש און אדם איז The

difference between איש and אדם is like this: דער תואר איש באציט זיך צו דער מדרגה פון שכל וואס איז שייך צו מדות. In long Chassidut it says that when you talk about איש, it refers to the person's level of שכל, but שכל which is connected to מדות, to הרגש הלב, to the feeling of the heart. So we have איש is connected to שכל, but שכל וואס איז שייך צו מדות. And we know in שכל there's two levels of שכל: there's שכל per se, שכל by itself, and then שכל that is connected to מדות, that brings you that's closer to מדות, to make you have a feeling. און אין דעם גופא זענען פאראן כמה וכמה דרגות, and in this שכל itself, which is שייך צו מדות, there are many levels, ביז אז די שלימות פון דער דרגה קומט ווען ער ווערט א בן עשרים. When do you become complete in this level? When you become 20, it says. But when you become 13, to a certain degree, you already have, no no, it's it's you become the level of איש. And what's איש? Means you have a development of your שכל, but a lower level of שכל. בעת דער תואר אדם באווייזט אויף דער מעלה פון שכל וואס איז העכער פון זיין שייך צו מדות. When we give a person the the title אדם, that refers to the שכל which is not שייך צו מדות, that's שכל is itself, which is a higher level of שכל. שכל which is שייך to your emotions is a lower level of שכל, it's only Cuz that ness it says, just using as an example, this is not what I mean, that a בהמה doesn't have שכל. An animal doesn't have שכל, but שכל שייך צו מדות it has. But it has it recognizes its owner, it understands what's good and what's bad. Food. So it's a שכל, but שכל שייך צו מדות. But a human being has a שכל which is higher, שכל itself. Same thing here: אדם represents the level of שכל in itself, איש represents שכל, but שכל שייך צו מדות. לויט דעם ווערט נאך מער שווער, this makes it even harder to understand, דער צוזאמענהאנג אלזא פון נעשה אדם מיט בר מצוה, the connection of אדם to Bar Mitzvah. ווי קען מען פארבינדן די מעלה פון אדם מיט איינעם וואס איז ערשט אלט געווארן 13 יאר? If אדם means a person who has the complete שכל, and not even שייך צו מדות, but real שכל, a 13-year-old boy, you could say he has the level of שכל, but to say he has the שלימות השכל, he has the highest level of שכל, that's hard to say. So why would we say the Bar Mitzvah you call him אדם? Call him איש! איש is 'cause he has to have the שכל, because if you don't have the proper שכל, then we said before you can't be obligated to do מצות. So he has this he becomes איש, but how do we say that he also becomes אדם, when אדם is a very high level? Loads of them don't have the proper שכל at 13. So in one of the הערות the Rebbe says, even though some people are different, but the Torah goes, oh here, הערה 23, הערה 23 star. I'll read you the הערה: ואף על פי שאפשר שיצא מן הכלל, you have some exceptions, שגם אז לא תהיה דעתו שלימה, that even then by 13 you don't have your complete דעת, הרי התורה על הרוב תדבר. Torah speaks about the majority, and majority of people have the average. Is that a מראה מקום there? The Moreh Nevuchim. The word, this expression, תורה על הרוב תדבר, is taken from Moreh Nevuchim. Like it's mentioned, so as an adult there are אנשים, גבר. Yeah, sure, yeah. So that's that have דעת, but yeah, it's a different category. Everything is לפי ערך. Everything is לפי ערך. So now we have a שאלה. If איש shows on enough seichel for a person to become obligated to do mitzvot, why do we say that by a Bar Mitzvah he become an אדם? מוז מען זאגן, we must say, אז די כוונה דערביי איז, like what it means to say is like this: אז הגם שענינו פון א בר מצוה איז וואס ער ווערט אן איש כנ''ל, that even though when you become bar mitzvah you become איש, that's enough and that makes you obligated in the מצות, מוז מען, פון דעסטוועגן, ביי קיום המצות מוז מען אנקומען צו אן השפעה פון דרגת אדם. For some reason, when it comes to do mitzvot, we have to have this concept of אדם also. And what he's going to explain, I'm not going to give away what he's going to explain, but it's going to be, that in אדם there's another meaning of אדם besides what he says. Till now we said אדם means the highest שלימות השכל. That you don't need to become a Bar Mitzvah. It's enough איש and you're already obligated. There is something else in אדם that אדם represents, as he'll say later, and that you must have in order to become a Bar Mitzvah. And we'll see what that is. You must have life with Yeah, you'll see. There's something you must get, yeah. So like a lesson. That you become an איש, that's natural. Then there's a lesson that you have to work on getting the השפעה from אדם, as he will explain later. Now the Rebbe goes into details here. דער מקור פון דעם וואס איז נישט מספיק די דרגא פון איש, to prove this point that איש is not enough, and you got to try, you got to have the inyan of an אדם, איז פון דעם פסוק ויקחו איש חרבו גופא. From the same פסוק where we know that a Bar Mitzvah becomes איש,

from that פסוק we see that there has to be something more than איש. In that same פסוק, where do we see it? לכאורה איז שווער, because באמת this is not understood. דער חידוש וואס קומט צו ביי בן י''ג שנה וואס ווי דעמאלט ווערט ער מחוייב במצות, what happens by a 13-year-old boy that he becomes obligated in mitzvot? איז נישט אין מדות, it's not that he gets more emotion, נאר אין שכל ודעת השייך למידות, in seichel and his daas, okay the daas which is connected to middot, but still what you gain then is seichel. דאס וואס ער ווערט א בר דעת וואס איז ראוי צו פארשטיין, he becomes 13, now he is able to understand, ממילא נעמט ער דאס עול און די אחריות פון תורה ומצות, so he can take the yoke and the responsibility of תורה ומצות. היינט, if so, ווי קען מען דאס אפלערנען פון פסוק ויקחו איש חרבו ויהרגו כל זכר? The פסוק that talks about where we learn out that you become an איש, what does it say in the פסוק? That each איש took their sword and went out killing and killed the whole city. וואס איין תוכן איז א פעולה ויקחו ויהרגו וואס קומט פון תקיפות המדות, that's a act that doesn't come from seichel, it comes from their being zealous, jealous, that's middot. So if the פסוק is a פסוק that teaches you the greatness of an איש and what do you need to, which is seichel, and that's why you're called an איש, it's just interesting that the same פסוק talks about something that has nothing to do with seichel. It would have made sense to say this פסוק, ויקחו איש, they took, each one took his Gemara, sat down and learned and understood the Gemara, or each one took and was מקיים the mitzvah. I mean, then you'd say he understood what it means. And each one took a sword and killed the city and it came out from the great of emotion. So there must be something there. איז אפנים משמע, from there it seems, אז דער תוכן הכתוב ויקחו וגו' ויהרגו, that this פסוק, which it says they took the sword and they killed the whole city, אנטהאלט אין זיך א מעלה וואס איז נישט מוכרח אין דרגת איש, that's something that if you look at איש it doesn't necessarily have it, נאר דורך איר ווערט די דרגא מושלם. איש doesn't have this, what this is going to tell you. In addition to איש, there is something that they did which is more than איש. And it's taught in this pasuk. און דעריבער קען מען ארויסלערנען פון דעם פסוק, therefore from this pasuk we can learn out, נישט נאר אז ער בן י''ג למצות, not only when you're 13 you have to do מצות, ווייל ער איז אן איש סתם, because you're an איש, and an איש has seichel and you have to do the מצות, נאר אויך אז די דרגא פון איש סתם איז נישט גענוג, the pasuk teaches you he became an איש, but it's not enough! און מען מוז אויך אנקומען צו דער מעלה וואס איז מרומז אין ויקחו, you have to have something also which is hinted in the fact that they took the swords, etc., etc., which as the Rebbe will explain later is the same idea as אדם. So from this So from this pasuk, we see that in addition to the איש part that a bar mitzvah has to have, there is something more, there is ויקחו איש חרבו, which is אדם. The Mitteler Rebbe, א שטייגער, this explains, פארוואס די רביים האבן ביי קינדערס בר מצוה געזאגט א מאמר דיבור המתחיל נעשה אדם. That's why the Rebbeim, when it came to a bar mitzvah, they said a maamar that starts with the words נעשה אדם, with the אדם. אף על גב, אז דער כללות'דיקער ענין פון בר מצוה, בן י\"ג למצוות, because even though the general idea is that when you become 13 you have to do מצוות, איז מצד דעם וואס ער ווערט אן איש, א בר דעת, כנ\"ל, basically is because you become an איש, and an איש means you gain your seichel, פון דעסטוועגן, איז דאס אליין ניט גענוג, that's not enough, און מען מוז אויך אנקומען צו דער השפעה פון אופן עבודה פון נעשה אדם, you must have something more. And that something more is hinted in the idea of אדם, וואס איז בדומה צו דער עבודה פון ויקחו, which this level of אדם, as he's going to explain later, is equal, similar, to what they did, ויקחו איש חרבו, כדלקמן, as I will explain. So now we don't have the explanation yet, but we know what we're getting to: that bar mitzvah is איש, and that's enough to make him obligated, but we're telling the bar mitzvah boy, you're becoming an איש and you're getting seichel, now you're able to understand, you're able to be obligated to do mitzvot, remember, you have to be an אדם, too. There's something in אדם that you have to have. Remember, not that you take a sword and you have to kill, but remember there's something in this story of Shimon and Levi that will teach you how you have to be and what you have to take upon yourself, as the Rebbe says, as I will explain. והביאור בזה, the explanation is like this: בנוגע דער מקור הדין פון בן י\"ג למצוות, this is an interesting piece in the sicha, concerning where is the source that when you become 13, you become bar mitzvah, you become obligated, where do we find it? So,

one thing we just said. געפינט מען צוויי דעות, we find two opinions. The first opinion is, כנ\"ל, like we said before, מען לערנט דאס ארויס פון אונזער פסוק, from the pasuk, as we said, they, Shimon veLevi, it says, each ish took his sword, they, the youngest one was 13. ס'איז דא א חשבון. You figure out how, when it was. Actually, in the Reshimos, the Rebbe has a cheshbon for you you make a cheshbon of when this happened, how old they were. We know when they were born, sure we know. They were born, no? Yaakov was 84 when he got married, and 7 years later he married Rachel, married married Leah, Rachel, a year later Reuven was born, a year later Shimon was born, a year later Levi was born. Yeah, yeah. So there was that was three years, so he was that's that's 7, that's 10 years later he was 94, and you make a cheshbon when this and this happened, how many years later, 13 years later, that's when this they they went there and with with Dinah that that was kidnapped, etc., so we know. But in the Reshimos, the Rebbe makes a cheshbon, I think, to the day. That this was the day he became bar mitzvah. I don't I don't remember the Rebbe, ממש make Both, one of them. Yeah, the second, the younger one. Levi. Yeah, the older one was the older one, the younger one. So, then, but he makes a cheshbon, but we know they were 13. So, one way, one opinion of how we know that by Jews we know you become an adult when you're 13 is taken from this pasuk. But there's another opinion, דאס איז איינע פון די שיעורים וואס זענען הלכה למשה מסיני, it's one of those shiurim that Moshe Rabbeinu received from Hashem at Sinai and there's no pasuk, nothing. Just like we find a shiur, how do you know that in order to be yotzei the mitzvah of kiddush you have to drink a revi'it? How do you know that matzah you have to eat a kezayit? How do you know that money is considered a perutah? All these shiurim, where do you get it from? It doesn't say anywhere. Moshe Rabbeinu heard it from Hashem. So this opinion, this is the Rosh, the first opinion is Rashi, this opinion is the Rosh, they hold it's like all the shiurim. דער חילוק צווישן די צוויי לימודים, the difference between these two opinions is, לויט דער ערשטע דעה, איז דאס תלוי בשנוי הטבע. The first one, what does it say? Because that's when you're called איש. That's when you're an adult. That means that 13 years old is when the nature basically changes, אז אזוי איז די טבע פון רוב בני אדם, most people, the nature is, אז צו י\"ג יאר ווערט מען א גדול

בשכל ובדעת, at 13, that's when you develop your seichel and you become an adult in seichel. די צווייטע דעה איז א הלכה'דיקע דין, the second doesn't prove that that's the nature. That's a halacha, it's a דין, פון די שיעורים הלכה למשה מסיני, it's like a shiur. Why is there a shiur of a kezayit? That's what the אויבערשטער says, here, also. און ניט מצד א שנוי הטבע, it's not because of anything nature, it doesn't say anywhere it's nature. The first way says that's that's when you become an איש. די נפקא מינה להלכה, there's a difference between these two opinions in halacha: ווען, ווען בני נח מחוייב בקיום המצוות, איז איינער מחוייב, we know goyim have an obligation to keep the 7 mitzvot, at what age does a goy become bar mitzvah? Bar mitzvah of his of his mitzvot. So, according לויט דעה א', according to the first דעה, אז דער טעם פון איז בן י\"ג למצוות איז מצד טבע בני אדם, the reason is because that's the nature, איז דער עלטער פון י\"ג שנה מחייב, so the fact that you become 13 makes it אויך בני נח אין דעם קיום פון זייערע מצוות, so a goy also, if it's the nature of a human being, so the same logic that you have by a person, by a Yid, you have by a goy. But also because Yishmael was נימול at 13, but that has nothing to do with it? No. Ma she'ein kein like the other דעה, but according to the other, that the klal of י\"ג למצוות is halacha leMoshe miSinai, that that was given by Hashem to Moshe Rabbeinu as a shiur, as a amount, just like everything else. How is that a nafka mina by a Noach? אה? But how is that a nafka mina by a? Oh, it's very according to the second opinion, is פשטאנדיק. We understand that by בני נח, by goyim, past the day, they need to know all these these שיעורים were not given to goyim, is a גדלות תלויה by each and every one of them, like the זיין שכל ודעת, like the זיין conformity. So everyone becomes bar mitzvah according to him. Because it's a שיעור. And שיעור, we know that by a goy whenever he's not allowed to do, there's no שיעור. So, say a goy steals a a a a פחות שוה פרוטה, a drop, by him it's the same aveirah as stealing a פרוטה, stealing a million dollars, cuz there's no שיעור. So, no שיעור, so no bar mitzvah. So, when does he become? Well, obviously, על פי שכל. When he becomes an adult, he's a child, you can't punish him. You can't obligate him, so when he becomes an adult, everyone according to his, his שכל.

What happened with the אבר מן החי? They could eat an animal while while but they cannot eat an animal while it's still moving around because it's Yeah. It's still whole life. Yeah, but that's because the שיעור. That's because but because we shouldn't be able to do that either because it's still alive. Because by the Yidden there's a דין שחיטה, שחיטה is מתיר, that's something else. That's to do with שיעורים. But them there's no דין שחיטה, so as long as it's alive, they can't eat it. But how much will they be punished for how much אבר מן החי? They're not allowed to eat from a living animal. They don't have to be a כזית. What if a kid eats it? What if a kid eats from a living animal? Well, it depends. A kid is not חייב. He's not, I'm just saying. But by us, when will they get מלקות? He needs a כזית. And a goy, if it's אבר מן החי, gets מלקות like a כזית, cuz there's no שיעור there. So, there's no שיעור about mitzvah either. So, then, just when he becomes an בית דין would have Every time a a child, a goy does an aveirah, is is the בית דין would have to evaluate is this guy an adult or is he not an adult? Can he stand trial? Can he not stand trial? That's all. And is the בית דין שמים in effect for the goyim, also, for these kind of things, which we can't we can't enforce right now because there's no בית דין של מטה? Right. You mean these things that happen like like גוים do? Yeah. So there's a בית דין שמים on גוים? Hashem. I'll I'll I'll ask you, go ask you I don't think there's a הלכה פסוקה anywhere. I don't think the הלכה פסוקה anywhere. I know it's been convened already. He's in my class. Last night, he went to get a wife who has a seven month old. A guy? And he, too. He

went with his mother, yes. How old is he? How old is the kid? Nine months old. So, does he know how I met him? Yeah. No, but he has to go to mikveh. I mean, he's He's a convert? Sure. You don't have to get get his permission. I mean, you don't need the קבלת המצוות. Sure, you have to go. Then מילה, טבילה, you have to do everything, but you don't need כוונה because he's a עולת דעת, yes? The שאלה becomes by a גר, when is his birthday? Well, when he was born, right? First of all, his mother was born, it's a גוי. It doesn't come to you. What should he be? Maybe his birthday's the guy's day's in גייר. He's got three birthdays. No, when is his birthday? He has three birthdays. I know. When does he get an aliyah before his Bar Mitzvah, in the Lubavitch minyan, I'm saying. Before the aliyah, before his birthday get an aliyah? He has to make a farbrengen, the Rebbe wants him to make a farbrengen. When does he make a farbrengen, before his birthday that he was born or before the Shabbos before his his גייר? It falls out on a Friday, the birthday, he must stay till that later. He didn't answer this question. Also, you don't know then. I don't know. I don't know. Has to ask nobody asked him? Maybe they did. I shouldn't know they have. It'll be 8 days before he has this bris. It'll be a red child. No, but he's not born then. He's a גוי still. Okay, so we have two opinions whether it's taken from the pasuk which tells you איש and איש means that the pasuk teaches you that that's when you בטבע become an adult, become with seichel, or it's a הלכה למשה מסיני, it's a din, the Torah sets so the Eibershter sets so, finished. The דרבנן, the two דעות by עבודת השם. Now

let's take these two opinions and apply it in our service of Hashem. So these two ways are the צוויי אופנים in the sense of his his התחלת עבודה. When you become a Bar Mitzvah means you're beginning your עבודה. So there are two ways, two opinions in Bar Mitzvah that means there are two ways in how you start off your service of Hashem for an Yid in the beginning of an Yid service in learning Torah and doing מצוות. The דעה ראשונה, according to the first opinion, is it's an עבודה של טעם ודעת. The first one is connected to nature. That's when your daat becomes normal. That means that the beginning of becoming a Bar Mitzvah, that means you're starting off serving Hashem, it starts off with sechel. It starts off with something that's logical. It's safe. The follows as a חיוג to מקים their mitzvot, it's all pending in the sechel v'daat, since the way he becomes Bar Mitzvah is dependent on his development of his sechel and daat, as when, at what accord, when on this ענין of mitzvot, when he becomes that he could recognize and feel mitzvot, like עול מצוות you put the yoke of mitzvot upon him, is פשטאנדיק, so that shows us אז דער אנהייב פון זיין עבודה איז אן אנהייב פון טעם ודעת. We tell him, what made you become bar mitzvah? Because you got sechel. Oh, so we're telling you that because you got sechel, you could understand what mitzvot are, that's why you're obligated. So we're starting off the avodah with logic, with understanding.

לויט די צווייטע דעה אבער, according to the other opinion, איז דאס וואס א בן י\"ג שנה מוז מקבל זיין, ער דארף מקבל זיין עול מצוות, this that a 13-year-old has to accept the yoke of mitzvot, it is הלכה למשה מסיני. It's not a sechel, no logic here, it's a הלכה. דערפאר, וואס פאר א זאך איז דאס? כי צוה הקדוש ברוך הוא, that's what the אייבערשטער said. קומט אויס, according to the second opinion that comes out, אז אן אנהייב צוגיין צו קיום המצוות, the beginning of starting to keep מצוות, איז לויט די סדר העבודה פון קבלת עול. You have to start off by kabbalat ol, by accepting, not sechel, because the reason you became bar mitzvah is because that's what the אייבערשטער said. So you start off your avodah, that's it, the אייבערשטער said you gotta do it. And the other way is because your sechel became developed and you gotta start with sechel. Could it be earlier than 13? Huh? Kabbalat ol could happen at any time, couldn't it? Well, kabbalat ol could happen, but you're not מחויב yet. But the חיוב that starts, starts with kabbalat ol, starts based on kabbalat ol. Well, kabbalat ol doesn't take understanding. So then you have So we're saying it has nothing to do with, according to the second de'ah, it has nothing to do with understanding. Second de'ah doesn't say that by 13 you start understanding. First de'ah says that. 13 is a Torah, so we tell you you start off you're doing mitzvot because that's what the אייבערשטער said. According to the first one, though, what if you have a 12 or 11-year-old Yeah, but he's missing daat. We said before, no? He has sechel and so we don't, the Torah doesn't change a לא פלוג, תורה doesn't change halachot in individual cases. sometimes if he doesn't bring סימנים, it's always 14 That's something else. So that's a gashmiyusdige thing. But you can't say that because his sechel is better. There's another thing, this all has to do with סימנים also. שנים וסימנים. But that's the time when a person, an average person, gets his proper sechel, according to the first opinion. So that's Huh? Who determined that? Nobody else has to determine anything. The Torah said so. איש, the Torah says that's when you're an איש. According to the first opinion, the Torah teaches you, איש means that you have sechel, and the Torah said, when do you become an איש? When you're 13. So the Torah tells you that you develop your sechel by 13. So the Torah told, oh well, we know it from the Torah. But by 13. The other opinion says the Torah never said that you become an adult, you become sechel. The Torah just says that you got to do it at 13, and that's it. So according to the first opinion, it seems like the whole beginning of a yid in his avodat Hashem starts off with taam vadaat, and the second one says, nothing to do with taam vadaat, kabbalat ol. Now, aber, the

Rebbe says, אויך לדיעה הא', even according to the first opinion, אפילו אין פסוק ויקחו איש חרבו וגו', לערנט מען ארויס אז די התחלת העבודה בן י\"ג שנה איז על פי טעם ודעת, even according to the first place, which how do you know you become bar mitzvah by 13? From this pasuk. And as we said before, which means that this pasuk tells you that this is sechel. So taam vadaat. פון דעסטוועגן, still, פון דעם גופא, from this itself, וואס מען לערנט דאס אפ פון פסוק ויקחו איש חרבו, that from which... where does the Torah teach us this? That you become an איש and you become a בר דעת by 13? In a פסוק where it says that they took out their swords and they went to fight. What is that? א פעולה פון מסירות נפש! The Torah teaches you this ענין of שכל by a bar mitzvah in a case where people went on mesirat nefesh, איז מוכח, that proves, אז אויך לדעת דעה, and even according to that opinion that it starts off with שכל, איז דער ענין פון קיום המצוות פארבונדן מיט די עבודה פון מסירות נפש. That when you start doing mitzvot, it's connected to mesirat nefesh, which is למעלה מן השכל, which is beyond שכל. So really it's שכל, but it has to be beyond שכל. אי איז דאס א סתירה? It's a contradiction. So here we're saying we learn it out that you become an איש, you become בעל שכל, so it's based on שכל. Here we're saying no, what was the first thing that they did? They went למעלה מן השכל. So he says, ס'איז ניט קיין סתירה, שקיין סתירה ניט... clearly, that's not a contradiction what we said before. אז לדעת דעה איז דאס אן עבודה שלפי שכל ודעת, according to the opinion that we learn it out from the פסוק, you're serving Hashem with שכל. וואלן הגם אז די עצם העבודה דארף זיין מיט הכרה והשגה אין דעם ענין פון קיום המצוות, so what it means to say like this: when you do תורה ומצוות, this דעה tells you, you have to understand, you have to have an understanding, a recognition. פון דעסטוועגן, still, דער יסוד העבודה, the foundation, the basis of the עבודה is קבלת עול דוקא, that has to be קבלת עול, שזה למעלה מטעם ודעת, it's higher than טעם ודעת. וואלן נאר ווען דער יסוד איז קבלת עול, only when the יסוד is קבלת עול, קען די עבודה פון קיום המצוות מיט השגה זיין כדבעי למהוי. When could you keep the mitzvot based on שכל properly? If the foundation is למעלה מן השכל. And the Rebbe on the bottom says 26... okay, just his מראה מקומות, but the 24... Okay, this one. But he says as as as Yeah. That you have למעלה מן השכל, דאס הייסט, like it says נעשה ונשמע by Matan Torah, which a Bar Mitzvah is like a personal Matan Torah when you become obligated. They said נעשה before נשמע. Now the famous she'eilah the Rebbe asked many times: if נעשה before נשמע is so great, wouldn't it be better if they wouldn't say נשמע at all? נעשה, we're gonna do, we're not gonna understand, we don't care, the Aibershter said. No, you have to understand. Has to be based on sechel, on on on kabbalat ol. Based on נעשה we will do. But then you have to understand it also. You have to understand, that's what he says. But the understanding has to be based on mesirat nefesh. And mesirat nefesh means you do for the Aibershter and you don't care whether it fits to the sechel or it doesn't fit. There is a sechel to to take on kabbalat ol, to say I'm going to take on the mitzvot, there's this a beginning sechel, isn't there? It's not just I don't know what I'm doing. It has to be a reasoning to come to just do that, and all the remaining That reasoning, you see הערה 32? והענין בשכל, השכל עצמו מכריח שיש למעלה מן השכל. The sechel itself tells you that there is למעלה מן השכל. Mimela, it starts take with sechel, but that's not the foundation. Then you get למעלה מן השכל, and then you stick to that. You have to keep re-infusing yourself. Yeah. פון די הוכחות is, there's two And there's deragot in that. I mean, when do you really take it on It's always deragot in this. It's always go higher, you go when you have sechel, and then you go למעלה מן השכל, and then the למעלה מן השכל is higher So when does this apply? How That is from the start on. When you start, when they start. How is it how is the difference between הלכה למשה מסיני and sechel? הלכה למשה מסיני has nothing to do with sechel, and it's going למעלה מן השכל. Both are winding up at the same place? Ein hachi nami! Ein hachi nami. What he said before, it looks like they're separate, he says, but really it's not. פון די הוכחות איז, there is two, some of the proofs to this is in the אזהרות הכלליות of keeping the תורה ומצוות. When the Torah generally warns a איד, make sure to keep תורה ומצוות. עס שטייט, it says like this, interesting pasuk: ראה נתתי לפניך היום את החיים ואת הטוב. Look, I gave you life and good, and then I gave you death and bad. ובחרת בחיים, you shall choose good, choose life. Now, the Torah says, look, I gave you life and and good. So obviously we're talking about a person who sees that this is life, right? He sees. Otherwise you can't tell, look I gave you life, I don't know if this is life. So when it says, it means that person, we're talking about a person who realizes and recognizes this is good and this is life. לכאורה, דער מענטש זעט דאך שוין בעיני שכלו, the person sees with his eyes, with the seichel I mean, אז דער דרך התורה ומצוות איז חיים וטוב, that to do תורה ומצוות is life and good, so דארף מען דאס אים נאך אנזאגן ובחרת בחיים? Why does the Torah have to say, choose life? Mimela, the אייבערשטער should say, even though you might not see that it's good, I'm telling you do it. That would make sense. אייבערשטער doesn't say that. You should choose the good, choose the life. So, you see it's life, then why have to tell you to choose? Wouldn't the person normally choose life by himself? Isn't it implying that you will choose it, because he No, ובחרת is a command. Always, every command is also a promise, but this is a command, the Torah says you should choose life. So דער ביאור בזה, the answer is like this: אויב די בחירה פון דעם מענטש אין תורה ומצוות When the Torah says look, you see this is life, make sure to choose it. If he sees it's life, you don't have to tell him to choose it. Right? So if he sees, it means he understands that this is good and this is life, then why do you have to be warned to choose it if he sees it's life? If he if the Torah would say you don't see it's life and I'm telling you to choose it, that makes sense. I have to tell you because otherwise you wouldn't do it. But if it's life, you see it's life, ראה, then why did they have to tell you to do it? What's the answer, the ביאור בזה? אויב די בחירה פון דעם מענטש אין תורה ומצוות זאל נאר זיין מצד זיין שכל והבנה וידיעה אז עס איז חיים וטוב, if a person would learn Torah and do mitzvot just because he sees it's good, seeing means he understands it's good, איז ער דאמיט נאך נישט קיין עבד הוי'. You're not serving Hashem. If you do something that's good and you see it's good and you do it, you know whom you're serving? Yourself. You want life and you're doing it for yourself. ווייל דער ענין פון עבודת השם איז עבודת עבד לאדוניו, serving Hashem is like an eved, like a servant, a servant who serves, or a slave even, who serves his master. אלץ וואס אן עבד טוט איז דאס מצד דעם עול וואס זיין אדון האט אויף אים ארויפגעלייגט, when an עבד does something because the master put a yoke on him. און דערפאר דארף די בחירה פון א מענטש אין תורה ומצוות זיין מצד ציווי הקדוש ברוך הוא, ובחרת בחיים. That's why when you do it, if you want to serve Hashem, you got to do it not because you you decided to do it, because you like it and you think it's good and you understand it. You got to do it because He said so, that's an eved. און פאר דעם, before the Torah tells you, warns you to do it, איז דער פסוק מקדים, the Torah gives an introduction: ראה נתתי, look I gave you. און אויך אין דעם ציווי, ובחרת, איז דער פסוק מקדים ובחרת בחיים. And even when He tells you, do it, He says choose choose life! He's again stressing, you know it's life! ווייל דער אייבערשטער וויל אז דער ענין פון תורה ומצוות, Hashem wants that when we have תורה ומצוות, זאל דורכדרינגען, should penetrate, די גאנצע מציאות פון מענטש, every part of the person און דריבער מוז אויך זיין שכל באנעמען, און מסכים זיין אז ס'איז באמת חיים וטוב. So even your seichel has to understand it. Because if you do it just because Hashem said so, and your seichel doesn't understand it, you know what that means? That Torah u'mitzvot didn't penetrate into your seichel. When you don't understand something, that means your seichel says it's not. אלא מאי? I overpower my seichel, and I still do it. Override. So there is a there is a a part of me that just doesn't agree, doesn't accept Hashem. And which part? The best part, my seichel. But, there's conscious, you just say, you can't No, no, if you understand it. That means If I don't understand something, that means seichel says it's not so. אלא מאי? I know it's not true. So I know from whatever kabbalat ol that this my seichel tells me is not true. But \"I don't understand\" means you tell me something, I don't understand, it means I don't think it's so. \"I don't agree.\" Yeah, sure. Or it just means you can't understand. No. \"Can't understand\" means that my my seichel doesn't grasp it. That means my seichel says no. Why? דאס איז דער טייטש. There's no other taytsh. You're trying to understand. You're trying? Why are you trying? Because you know be'emet it's right, and I am fighting it, but I know that I'm wrong, so it's not that my seichel knows I'm wrong. There's something on top of seichel, overrides it. If you don't get it. If you don't get it, it means that I don't It means that That's Right, that's your taytsh. That's, exactly. But at this moment my seichel fights, my seichel disagrees. אלא מאי? That's the taytsh of not understanding. Not understanding means that this is not so. If I don't understand this is so, it means, in my mind, it's not so. אלא מאי? I know because you're smarter than me, and you're telling me that it is so, and I believe you. So there's a belief. When a person's learning a shtikel Gemara, and he's fighting the Gemara, he's fighting

That's sevara, yeah. Not fighting the... Yeah, that means Yeah, as long as you don't understand it, But then you'll come to understand how it happened, how it works. Yeah. It doesn't mean you're going you're fighting, you're going the other way. An airplane can fly. I don't understand how it goes. No, but that's not called not understanding. That's not called not understanding it. Not understanding, I just never learned it, I don't understand. No, if you tell me a sevara and I say, \"No, I don't see it, I don't understand it.\" \"I don't understand\" means in my mind, it works out differently. That's the pshat. If you don't know it, that's something else. I'm saying, but if you say something and I don't understand it, I'll tell you a sevara and I say, \"No, I don't I see like it's not so.\" No, because I don't, so I agree. There's always a level of not There's always a level of not understanding, which means that there's a metziut that's that's contrary to No, saying so, there But in the simple pshat, if you don't understand, But right now If someone doesn't understand you right now, that means that they're disagreeing Disagreeing with me, exactly, yeah! Okay, I disagree, and when they understand it, Oh, now I agree. That's the pshat, that's the normal pshat of understand, not understand. Unless there's some information I never got, I pashut don't know, so I can't I can't say I understand. It's not like I don't understand. There's not understanding a subject, and there's to understand and to agree. That's Right. So he wants that both, cuz he wants cuz if if you don't understand, that means there's a certain part of you that doesn't have it, it's fighting it. And and if you do it kabbalat ol, then you're not serving Hashem, you're doing it because you understand. So you're serving yourself: \"I understand, I like to do it.\" And there's always that level there, there's always these levels But talking about the simple level, we have to And the moment we get to there, we go higher. But in a certain level, we have to you're still in the metziut that's contrary to that's disagreeing with with with Hashem? All the time. When a person's in metziut. All you have to learn is as much as possible to to not disagree. על

פי כל הנ\"ל, after all this, וועט מען בעסער פארשטיין די שייכות פון א בר מצוה מיט נחלת שדה. Now we'll understand the connection to נחלת שדה. The kushya in the beginning was to become a bar mitzvah you have to have the שכל. שכל is איש. So why And אדם is something that's that's שלמות, the highest, why would we need אדם for if that's enough to make Now we'll understand. Because the word אדם means something else also. אין דעם ביאור פון תואר אדם געפינט מען צוויי ענינים. When we said that there's a title אדם on a person, there's two things. Number one, תכלית השלימות שמבחינת שכל, כנ\"ל סעיף ג'. Like he said before, when you reach the highest level of understanding, then you have the title אדם. But then there's another thing: אדם אותיות מאד. The word אדם is the same letters as the word מאד. What's מאד? בלי גבול. מאד means \"very\", unlimited. וואס איז היפך פון שכל. That's why when it says in Krias Shema \"בכל מאדך\", with all your מאד, that means בלי גבול, which is not שכל, שכל is limited. און די בחינה אין דעם מענטשן דריקט זיך אויס אין דעם וואס ער איז א מדבר. Where do we see a person has that concept of being בלי גבול? For like, is because he's able to talk. וואס דאן כח הדיבור קומט פון דעם בלי גבול שבנפש וואס איז העכער פון מעלת השכל. He doesn't explain it, but in the maamarim it says that the koach hadibur comes from the the infinity of the person's nefesh. Have to explain, that's an inyan of Chassidut, but that's the reason why a person is called a מדבר. לכאורה, the person, the highest species, should be called a משכיל. בהמה doesn't have שכל, and a person does. You call him a מדבר, because dibur shows the עצם of a person. It's not for now. Because אותיות Yeah. What does that mean? That itself is ביאור. What does אותיות rooted in the nefesh? That's what it says. I know it says here, too. The שאלה what does that mean. So that says in the maamarim, it's explained, it needs a whole ביאור, but that's not for now. But dibur shows the bli gvul of the nefesh, and that's how you have it. And לפועל, when you come to to when the inyan of אדם, we say that This person is a level of אדם, that means that this person has a koach of bli gvul. Does that mean people's limits are with the dibbur? Badibbur, yeah. Dibbur is, which is another topic, though. און וויבאלד אז ביידע ענינים זיינען מרומז אין דעם זעלבן תואר אדם, since What about each piece, though? איש, he can talk. I know, we're not talking about this. A person, I'm saying the title represents which part of the person, adraba. The person is made up of all four, so he's always able to talk. Right. און וויבאלד אז ביידע ענינים זיינען מרומז אין דעם זעלבן תואר אדם, since both things, side the shleimut of seichel, and at the same time, the bli gvul is hinted in the same word אדם, דארף מען זאגן אז זיי האבן א שייכות איינעם צום צווייטן, so they have a connection. Because any two things, any if you have one word with different peirushim, even though they're different peirushim, but they all have to have a connection. So what is the connection between the two peishatim in אדם? בענין בעבודה יש לומר, the pshat in avodah is like this: אייך ווען דער מענטש קומט צו תכלית השלמות השכל, when a person reaches a level of אדם, the first pshat, you reached a shleimut of שכל, בחינת שכל פון אדם וואס איז העכער פון שכל פון איש, you reached a level of seichel of אדם, which is higher than the seichel which we said before is an איש, מוז ער אָנקומען צו מסירות נפש שלמעלה מן השכל. That same אדם, in order to be really the way you're supposed to, you have to have at the same time the higher the second pshat in אדם. And the second pshat of אדם is meod, is higher than seichel. און אזוי אויך לאידך גיסא, the same the other side, אייך ווען ביי אים לויכט דער כח המסירות נפש שלמעלה מן השכל, even when a person feels, it shines in him the feeling of mesirat nefesh and how he goes lemaalah higher from הגבלות, זאל ער זיין זאל ער זיך ניט באגענוגען אין דעם, shouldn't be satisfied, נאר ער זאל זיך משתדל זיין, he should try אז די מסירות נפש זאל דורכדרינגען אין אלע זיינע כחות הפנימיים, that this feeling of mesirut nefesh should penetrate into your different aspects of your of your of your being. וואס זייער התחלה וראשית, the beginning and the first is דער כח השכל. So the word אדם having both shows both. און דאס איז איינע פון די רמזים in that what וואס מ'האט געזאגט צו א בר מצוה דער מאמר נעשה אדם. This is one of the רמזים, one of the hints why the רביים said by a Bar Mitzvah נעשה אדם. Why? צו ווייזן, to show אז אייך ווען מ'איז דערגאנגען צו מעלות השכל והדעת השייכים למידות, even when you now you have the שלמות you're an איש. If you became a Bar Mitzvah you're automatically an איש, what we said before, and we said איש means the שלמות השכל, not that topped-off שכל, שכל וואס איז שייך למידות, but you have that, וואס דעמאלטס ווערט ער גערופן איש. So the רביים said in the מאמר telling him אז ס'איז ניט גענוג, it's not enough for you to be an איש, און ער דארף נאך אלץ אָנקומען צו דער עבודה פון איש חרבו. Remember the איש had the where does the פסוק speak about mesirut nefesh of שמעון ולוי, they took their swords, עבודת המסירות נפש שלמעלה מן השכל, וואס איז פארבונדן מיטן כנסת אדם דעשיה ויצירה, which is connected to אדם דעשיה ויצירה. Who understood this before their Bar Mitzvah? אה? Can a Bar Mitzvah bachur understand this? Yeah, well they customized it to the Bar Mitzvah. The Rebbe said this? Especially Who is Bar Mitzvah? Who is Bar Mitzvah? Oh, I maybe Who is Bar Mitzvah? The Rebbe wanted wanted Wait, this wasn't in 770? No. Which which part of נעשה אדם? Which פרשה is that? Bereishit. Bereishit. נעשה אדם וגו' בצלמנו כדמותנו. Okay, so there when out of 770? Well, this is the very first year, this was a He went to ברית, to a few בריתן also in the 70s. Okay, and the Bar Mitzvah? Any When he went to chassunos, chassunos he went till תשי\"ז, תשי\"ח in the hall. Right, he went to the hall? Spoke by the קבלת פנים, gave a sichah, yeah, yeah. Okay, l'chaim. We will say l'chaim before. Say l'chaim again. Who was bar mitzvah and that's why they said this מאמר נעשה אדם? No, מחמת this that he's giving him an הערה, doesn't mean in this No, no. Why did the Rabbi say this מאמר נעשה אדם by a bar mitzvah? To tell to tell the bar mitzvah bachur to become an אדם. But who said the maamar? Rabbeinu. Was he a bar mitzvah? No, for their children. No! For the Not the Rabbi. To their children. Children or not or their relatives, whatever, but they said a maamar by a somebody's bar mitzvah, this is what they said. Ah, so the Rabbi said in their son's bar mitzvah. Yeah. Tomorrow my father is having a procedure, angiogram. Tomorrow in Eretz Yisrael. My father. So, it should all come out for the best, it should give hatzlachah rabbah. Also today, י\"ט Kislev and his birthday today. Give a berachah so. In Eretz Yisrael. What what would have mattered about when he was born? It doesn't matter if it's Jerry, thanks for the farbrengen. Thank you very much. Mhm. The end, it doesn't matter, it's No, tonight. Was done there or not? He never had a birthday? No, when he was born tomorrow night? The belt doesn't Meaning the belt? Even the frum belt? Stam, mostly don't. But we for sure do. That's an interesting question, when did he his birthday? Someone like אדם that turned 13, when's the bar mitzvah? His בר... Midnight, so when is he a... Technically he is older than 13, no? I don't know. We see that for the גוי, when do they become proper בני נח? They have all kinds of problems. Nobody can answer their questions that they have. All these consequences, teach in their schools, you know all these questions. Bar mitzvah, this, nobody... There is no answer for these questions. There's teshuvah? The Torah doesn't... Teshuvah, no answers. It brings from the Hayom Yom... I don't wonder whether he's supposed to teach him or how he's supposed to get through it, I don't know. It's a, brings a sichah. I wonder when his birthday become, when it's going to be in Who brings this sichah? Where is it? This is a Hayom Yom, he brings it On the bottom, you mean. on on from ראש חודש אלול about that. עתיקא, no? נו, איינעם קען זײַן ב׳? Huh? Listen, I... נו, איינעם קען זײַן ב׳. Oh, wait, before. A story, a story on the Hayom Yom. A story, a story. Oh, the guy at the bottom. Yeah. A story, like that. So I told him mazal tov. Mazal tov, it will be a Shabbos, אם ירצה השם. Next אדם, when the בית המקדש was destroyed, other kids were standing beside him, and celebrated his birthday. 100%. To Yaakov Avinu. To Yaakov ע״ה. Danger that he had last night for it, was it? Sure he had already... How much is Likkutei Dibburim takes, you know, about been translated into English? I mean is I think the whole thing. The whole thing? I think so. It's Polish. I think my Not that I don't want to understand what you're I know, but that's what I'm asking. Sure, there's more? you beat somebody up and you're frustrated, and how you feel it, somebody else come along with a stick to clean, it's somebody else, so each time that person it it it's a conscious fight. because there's no problem like refinances or something? No, it doesn't refine itself. You have to work on yourself. help from above. with the טײַטש of not understanding something that I'm explaining, you don't understand means my seichel doesn't agree with it at the meantime. And I know I'm wrong, because I know that it's right, since it says in the Chassidus or I know this guy's smarter, he knows. Right. But my seichel doesn't agree yet, and I'm overriding it, and I accept it anyway. Does that make That's, yeah. When I don't understand means, you're telling me this is so, I don't see it. What can I do? I don't see it. Put another way, I don't agree yet, so I agree yet, though. No, your טײַטש agrees, not seichel. You are going to agree then. I agree because I know you're right. But the seichel itself disagrees. I agree, I agree, but my seichel disagrees. He says that the got a berachah, the Rebbe Rashab got a berachah from the Rebbe Maharash called help him in a yechidut to motivate that his body should follow the ruach, as a reflex action. But he was only to become an איש. And he said, that's by his bar mitzvah, and now he has to become אדם. אדם. I remember you telling in another sichah I think you mentioned something about that if you're a מציאות is contrary to אלוקות because it because we don't understand everything, and that's just how the יצר הרע says that Always say, why you have to learn Chassidus? For that reason. If you don't learn, you don't understand about Hashem, so your nature tells you there is no Hashem. We believe, kabalat ol, we accept. But it's only emunah. That means the seichel is fighting the reality of der Eibershter. Yeah, right, because it doesn't know. It's not It's not purposely fighting. Right. No. And he's overriding that fight. And he accepts it. But the seichel itself fights. And he also said to need a koach from Above, in אנוש which is, or גבר, I forgot which one, has it, the koach, that we should be able to become an אדם. But that's only help from Above. We We can't do it ourselves. Right, and that's complete the process. What's it mean? It's a great אדם. It's a great sichah. That is an amazing thing. מענטשהייט.