Yeah, so Rambam says clearly that even though we don't know if they're saying the truth, because just like a person could lie, two eidim could also be liars, min hasetam it's true, so the אייבערשטער said a din, the אייבערשטער said you have to do it. But this also back to the same thing, you say the same thing the other extreme. דאס וואס קרובים and a פסול עדות is, כנ״ל this a קרובים are pasul, is like we said before, אפילו מעשה'ס, נישט דא קיין חשש אז זיי וועלן משקר זיין. Not because we're afraid they're going to lie. Even in a case where we're sure they're not going to lie, like take Moshe and Aharon, Moshe and Aharon we know are not going to lie, and they're still pasul. נאר, weil the תוקף of an edus is נישט נאר מען זאל האבן א בירור שכלי וואס מען דארף, because the importance of an edus is not because it verifies what happened. Mimela, if the two brothers we don't know if they're saying the truth, if it's two people who we know for sure are saying the truth, we should accept it. But it's not because it's they it's a birur. נאר, דאס איז א תוקף פון דין תורה. Eidim make a din. נאר די תורה האט נישט געגעבן צו קרובים. It's a din that the Torah said קרובים don't have that din. So, if the whole idea of an edus is, one of the inyanim is that they establish something because the Torah said so, so the Torah said קרובים don't establish it. It's all based on the Torah. It's not that pashut a שכל'דיקע זאך. ובאלד aber as to establish the chodesh you don't need this תוקף of an edus, but since when it comes to establish the chodesh you don't need this specialty of an עדות, ס'איז גענוג דער בירור על פי חשבון. It's be'emet, be'etzem the cheshbon is enough. How do we know that? וואס דערפאר, כנ״ל, עכשיו שאין מקדשין על פי הראיה, סמכינן על החשבון. You see, it doesn't have to be. What a pshat that it must be? But ah yeah, when we don't have this ענין of קידוש החודש, we don't need עדות, and we rely on the cheshbon, a siman that the cheshbon b'etzem is enough to do it. But even if by עדות החודש, for this you take the דאס R'' Shimon blayst a בירור של עדים. So there, all we need is a birur. There's no דין עדות. You might say it's normal דין עדות, there's a din that עדות have a din, and part of the din of עדות is that two brothers cannot be. But here, that din doesn't apply because we don't There's no דין עדות. Ela mai? So why did the Torah say that you have עדות? Because if it's possible, the Torah wants to verify through עדות, because the main thing to know about קידוש החודש is the verification. How do we know that the main thing is the verification? Because nowadays, when we have a cheshbon, and according to the cheshbon we verify when the new moon is, that's enough. A siman that to establish the חודש, all we need is a birur. We don't need a דין עדות. So why did the Torah do say עדות? Mistama the Torah means that if you're able to have עדות, have a better birur. So it comes out that the עדות of חודש is only a birur. וממילא נפל מעשה איז נישט דא קיין חשש פון שמא יהא משקר. Therefore, when we're not afraid they might lie, we need in this case like here, why would two brothers lie here? I mean it's not like the brothers are money things, it's not נוגע בדבר, there's nothing here. So dann er is kasher like this, so קרוב מכשיר. So this is the pshat of the Baal HaMaor's words. The Baal HaMaor said that why is it כשר, because he says here they have a חשבון anyway. What did he mean? לכאורה וואס איז נוגע? But if there's a דין עדות, so he's a פסול. So he answered, that's what he meant: the fact that we have a חשבון and we בעצם don't need it, so we don't need the דין of עדות. This that two קרובים are פסול is a דין in עדות, but if we don't need the דין עדות, we only need a בירור, so we'll look at the frend! Two people were afraid they'll lie, back to no good. Two people who are not afraid they'll lie is good. מיט דעם ענטפערט מען פשוט נאר א שאלה וואס מען קען פרעגן אויף דאס ר' Shimon. The way the Rebbe said the way I'm explaining it, it'll answer a different שאלה on the opinion of ר' Shimon. The דין is that גרים אין להם קרובים. גרים are not relatives. אפילו שני אחים שהתגיירו, means there was a two relatives, two גרים, brothers, who were מגייר, they could be witnesses for each other. No? A גר שנש... גר שנתגייר כקטן שנולד דמי. A גר is a guy like he's born, so it's new birth and they're not קרובים. הלכה? הלכה, yeah, you could do it. If even צו זאגן אז ביציאת מצרים haben Yidden gehabt a דין פון גרים, now ביציאת מצרים of course there's a lot of שיטות that hold that Yidden had the דין of גרים, because that's when they became עם ישראל so they became גרים, איינע מינוט, וואס איז די ראיה פון דעם אז עדות איז כשר... משה ואהרן האבן געהאט א דין פון גרים, so what did ר' Shimon say? How do we know that two brothers by עדות החודש are good? Because the אייבערשטער said you, משה and Aharon, are good. But Moshe and Aharon were gerim! They went out of Mitzrayim, so they were not really relatives. But how do you know that later on when the regular two brothers are also kasher? Yeah, all Yidden were gerim. Huh? But the first... but the Eibershter made them Yidish... the Eibershter made the... but the first קידוש החודש was on Nisan and they hadn't they hadn't left yet. Yeah, but the gerut started then. The whole gerut of the Yidden started then. What had happened, Matan Torah? Yeah, but I have a better kashya if it was they they were goyim. So how could they be עדות בכלל? The Eibershter... Moshe and Aharon, they were בני נח till then. Ela mai that it's all based on the fact that the way you're going to be later. They are later going to be gerim, so their עדות is gerut. And gerim are not brothers, so how can you say from that re'iyah that regular two brothers are the same? Huh? ענבים וכוהנים? Huh? Der Eibershter made them, nu? How did a Yisrael become a kohen? A kashya like a ger, an Yisrael? Till then they weren't, they were not kohanim, then Der Eibershter decided to make them, nu? So here there's no problem, Der Eibershter could decide to make gerim to gerim who belong to that shevet, He made them into kohanim. But that's a kashya. אויב יא, נאר, אבער כיוון אזוי, based on what we said before, the peshat is like this: Those גרים אין להם קורבה, we even said this, that gerim have no relationship. They're not called relatives, and they can testify. איז מצד דעם וואס פסול קורבה איז א דין גזירת הכתוב. Why is it? See, if the pasul, why two brothers can't testify would be al pi sechel, because a brother, you know, has a feeling to a brother, so who cares if they're gerim, they still have a feeling. The only reason why it is because the whole din of edut is a דין, און נישט מצד דעם קירוב הדעת וואס עס איז דא צווישן זיי, not because they are close to each other. והיות that גרים האבן נישט קיין דין קורבה, איז נישטא קיין פסול. So gerim are kasher. Why? Because if the whole pasul is only a din, they don't have a din of brothers. So that's only where by regular דין עדות, where it's a דין עדות. שוין, כיוון עס רעדט זיך וועגן עדות וואס איז בלויז א בירור, שעל פי שכל, but if we're talking about edut which is not a דין עדות, like in the case of קידוש החודש, which you don't need really edut for the din, all you need is a בירור, איז דא א חסרון פון קרובים in dem סוג עדות? So, this kind of edut, what's the problem of a karov? מצד קירוב הדעת איז דא א קרוב. Here edim are pasul because of their closeness. והיות דער קירוב הדעת צווישן אחים איז דא אויך ביי אחים שנתגיירו, this natural connection between two is even by two gerim, you literally, I mean what do you see? Two brothers who are gerim are still feeling themselves like brothers. כיוון אזוי, און פון דעם וואס משה און אהרן זענען כשרים פאר עדות זו, אויב די שאלה מטעמי דקרובים. So, if here they're kasher, they're kasher someplace else also. Because if here the whole edut is only a שכל'דיקע thing, they should be pasul, even though they're gerim. Ela mai, a siman that in this עדות קרובים could be, as long as we're not choshesh they're lying. So mimela later on, even if they're not gerim, if the whole thing is only sechel, and here we see that they're two brothers, which al pi sechel shouldn't pass shouldn't, nevertheless, the Torah said they're kasher, so later on they're also kasher. And children, the ger's children, that that's different? That's something else. Yeah. They are טאקע קרובים. A ger has two children, they're קרובים. Cuz they were born after he was a Yid, unless they were born before. Can a ger marry his mother or no? Huh? A ger is בעצם allowed to marry his mother מדאורייתא. Derabbanan said not, כדי שלא יאמרו, people shouldn't say he went, came from a קדושה חמורה to a קדושה קלה. Before, he was asur, now he became mutar? That means he became less holy? That's why the chumra's are. What about yichud? That they have is in the in the old poskim, you don't find the הלכה בנוגע גרים. In the new poskim, why in old poskim they can't? They didn't talk about it. כל ייחוד is not so many dinim clear in the poskim. Nowadays, you have so many sefarim on yichud. So they bring in the teshuvot different shittot. Some say that because they are not called relatives, that's אסור ייחוד. Brother and a sister, two gerim. But many hold that because it's the whole din of yichud is totally in the הרגש גשמי, so by a sister there is no תאוה in it, so the same thing is by gerim also. More or less, that's it. Are there any instances of עדות, single this, you just to rely on something? Yeah. Yeah. עדות אישה. To testify that her husband died. The chachamim were so meikil, you don't even have to have two עדים, just one. To testify that that a woman that her husband died so she can remarry. Yeah. True. So one guy is enough, even a woman is enough, שפחה, פסול לעדות. The Rambam is because of this reason. There are other reasons in addition to that, too. Huh? Oh, that's one of those five that hate each other. Mother-in-law, sister-in-law, צרתה. So, that's an example. There, it's even less than this, not only קרובים, there even even a שפחה, goy, שפחה is כשר. Okay. A regular goy, could you rely on him? מסיח לפי תומו. Only מסיח לפי תומו. Not, only מסיח לפי תומו. Yeah.

So now we understand the שיטה of Rabbi Shimon. Rabbi Shimon holds that the whole din of עדות by קידוש החודש is only בירור. And therefore, because of בירור, we don't really need don't care if they're קרובים. Because as far as the בירור is concerned, we're not afraid they're going to lie. They're not נוגע בדבר. What do they care when the לבנה was? If it's if it's only בירור, what if you have a cloudy day? It's not only בירור, because the the בית דין knows that today could be, and they are the ones who were establishing it. No, no. If they didn't come, they can't establish it. If they didn't come In a cloudy day that that has על פי חשבון today should be Rosh Chodesh, and it's a cloudy day, they didn't see the moon, so no עדים came. They could come. They could come in and have and lie. So why shouldn't we worry that they're gonna They'll come? No, as lying, we're not חושש. We're saying a case where they are not נוגע בדבר, that's what he says. Otherwise, you could always be חושש they might lie. But in the case where they're not נוגע בדבר, so there is no reason to be חושש they're lying. אלא מאי, they're קרובים. Who cares if they're קרובים? If it's a דין, קרובים are no good. But it's not a din. So then it's not, it's not בירור, it's only בירור הדבר. Right. Right, I'm saying it's not only בירור הדבר, because Yes, it is. they could you need to they have to be trustworthy for the answers. Good, but as for the בירור, so they're trustworthy for the בירור. They're trustworthy for the בירור. And the fact that they're brothers has nothing to do with the בירור, as far as the בירור's concerned. See, the פסול of קרובים is not because of that we don't trust them. It's because of a din. In this case, din doesn't apply, so they could be קרובים. די הלכה aber bleibt wie דאס רבנן. Halacha like the Chachamim, אז קרובים are פסול לעדות החודש, it's a קרובים פסול.

והגוף איז פארשטאנדיק, so we understand based on what we explained the shita of Rabbi Shimon, so now we'll understand what's the shita of the Rabbanan. אז איי בא קידוש החודש, אב געהאט דין עדות. Obviously, they argue and they say that by קידוש החודש, there's also a דין עדות, וממילא, there's a din that קרובים are פסול. So that's So it comes out that the machloket between Rabbi Shimon and the Rabbanan is basically not whether עדות are Two brothers are כשר by עדות החודש, that's the result! The machloket is, what's the גדר of עדות by קידוש החודש? Rabbi Shimon holds it's only birur, and the Rabbanan hold it's din, and therefore, the result is, he says that קרובים are okay, he's okay or not. יש לו וואס פראסן. So, let's explain what's the reason of the Rabbanan that they hold it's a din. לכאורה, על פי שכל, they they had a good re'iyah that it's not a din. פאר א ראיה, nowadays that we don't have עדים, you can rely on the cheshbon. שמתוך חשבון, בעצם, you don't need עדים. So, he says the Rabbanan hold like this: מזה גופא וואס די תורה האט אנגעזאגט אז עס מוז זיין עדי ראיה, כזה ראה וקדש, the fact that the Torah did say that you have to have עדים. לכאורה, כיוון דאס בית דין מוז זיך אויסרעכענען דאס מאס פיל גלייך אויך על פי חשבון, even be'etzem, they have to count calculate anyway על פי חשבון. ונוך מער, סי סיידי מ'סיידי זיך סומך אויף דעם חשבון, not only they calculate, we rely on the חשבון. ואפילו בזמן שמקדש נפיק אראיה, even at the time when they were מקדש from עדות, they relied on the חשבון. Meaning, from there, ואם ידוע בחשבון שאינו נראה, what happens if על פי חשבון, it came out that it's fucking impossible that the לבנה should be today, and two עדים come and they say ובאו עדים והעידו שנראה, אין סומכין על דבריהם, we don't rely on the עדים. So, the חשבון is the עיקר, it's so strong. היא שבאס דארפן אונקומען אייך צו עדי ראיה? So, why did the Torah say that we need עדי ראיה? דערפון געדרונגען איז דאס סברא פון די חכמים. From that, we understand dass תורה וויל מוסף זיין אפילו אויף חשבון, the Torah wants in addition to the חשבון there should be עדות. פאלערד דער רבנן אז תורה וויל צו געבן, the Torah wants to add, אז די קביעות פון ראש חודש זאל זיין נישט נאר על פי חשבון וואס איז בירור, that they want not only to be the Torah wants not only should be חשבון which is בירור, נאר עס זאל זיין נאר עס זאל איך האבן תוקף פון דין עדות, the חכמים the Torah wants דין עדות, וואס על פי שנים עדים יקום דבר. And the Torah it wants it should be על פי שנים עדים. So, that means like this, nowadays, when we don't have, I mean when we don't have, so the Torah says rely, but when you're able to have עדים, the Torah wants it should be not עדות as an extra בירור. See, that comes out according to Rabbi Shimon, those that the fact that you need עדות, by קידוש החודש, there's no דין there's no דין of עדות. There's only בירור. If you can't have עדות, so the בירור of the חשבון is enough. When you have עדים, they are extra birur, but it remains birur. And the Rabbanan hold no, when you have able to have eidim, it means that the Torah doesn't want to rely on the birur, the Torah wants the din. So, eidim sof kol sof is if you do have eidim, it's the din. And if it's a din, קרובים are pasul. על פי זה, זאגט מען, קען פארקערט, ווי איז עס גיסא? So now we have to ask the other way. כיוון עס מקדש על פי עדים כשירים על פי שנים יקום דבר, since l'poal we do use two eidim, and we said before when two eidim say something, they establish and they make it happen, וואס נישט אנדערע דינים פון ראש חודש, so why by ראש חודש, וואס מ'פארלאזט זיך נישט אויף די עדות פון חקירות ודרישות אליין, so why by קידוש החודש the opposite now? If you have eidim anyway, which means we have the דין עדות, according to the Rabbanan, so why do we need the cheshbon? נו, וואס מאכט א חשבון? Why do we need the cheshbon? א עדות עדות שטימט נישט מיט די חשבון, is אין סומכין על דבריהם, we don't rely on them if it doesn't fit the Why not? If sof kol sof, the Torah did want edut, so why don't we so why do we need then the cheshbon? So, at time when So now we have no eidim, we have no eidim, and when we had eidim, we shouldn't rely on the cheshbon, because the eidim are a din. What does a דין עדות do? דין עדות makes it happen, it makes it mamash I always thought that, so always understood took full, but it comes out a re'iyah that eidim it's a chiddush, not a chiddush, but it's like a new din in edut that עדות normally we know like קידושין and גט, even עדים are עדי קיום. You need עדים not to verify. If they are not two עדים, the קידושין is not קידושין, it's like you didn't give a ring. But every other עדות we know is no, it's not it's עדי בירור, not עדי קיום. Here, it's a new thing, that even by עדי בירור, by regular עדות, when I have a שאלה, did I borrow money or not? So, two עדים come and testify. So, not only we're mevarer, עדות is a דין. וממילא, it becomes like that. It's a chidush. But I think you have a re'aya to this דין, to this sevara, from the whole עצם דין of כיוון שהגיד שוב אינו חוזר ומגיד. It's about the דין. It's mamash, it makes no sense. Two עדים come and testify. Tomorrow they come and say, \"You know, we lied yesterday.\" And they tell they they confess we lied. What would happen in court if that happens? Accepted. Vadai! Accepted, and this and the first testimony is nothing if they themselves admit that they lied. In תורה, כיון שהגיד שוב אינו חוזר ומגיד. They testify, they can't come back and say... Whole makes no sense! So I'll tell you, now I understand why. Cuz when they said it, it became that way. They don't only verify, they made it happen. If they said, \"Well, we testify that he borrowed money,\" כאילו in halacha, he borrowed money! So you can't change it because in halacha it became... If it's only a בירור, like go go to a גויישה court, what's עדות? A בירור. Yeah. Eye witness. Yeah, that's why they have to believe him if they don't believe the brothers. And there's a fourth called דיין, דיין דן דין אמת לאמיתו נעשה שותף בבריאה. We learned like yesterday in Pirkei Avot. So? That's a re'aya that is מקיים דבר, why is it? That's the דיין, not the עדים. Doesn't say עדים. דיין. דיין. We're talking about עדים. But isn't a דיין also part of the עדות, the din? Yeah, dayan, that's something else, פסק דין. That we know for sure... Pesak. But the she'eilah is with עדות... So here we see עדים. עדים, the lashon is שותף בבריאה. And with עדים, it's a chidush. Once a dayan is מוכיח, if they have two עדים against two עדים, Well, that's a different din. If you have two עדים against They changed the din. So they cancel each other out, because, oh, yeah. They change, because the other one is also עדים. So they also have a din! You have a din against a din! But the first עדים themselves who made the din, they can't change the din. Okay, so the she'eilah is why If so, why do we need cheshbon, also have the cheshbon like in קידוש החודש, if we have עדים? What if one of them is missing? Two inyanim... No, the Torah wanted it! But you need you need both the עדים and you also Why? Why other things you don't? Why? I mean so in halachah, in נגלה, the Rebbe doesn't answer it, taka. יש לומר הביאור בפנימיות הענינים. Jeder פון די צוויי ענינים, עדות און חשבון, איז דא a מעלה שאין בשניה. We have two inyanim now: the עדים that come that saw the לבנה, and then you have the cheshbon. There's a ma'alah in each one. What is the ma'alot? וקביעות אז הא, there's a ma'alah in each וקביעות ראש חודש, איידער קדיין כלל ישראל, the seder of תורה ומצוות בכלל. And since Kiddush HaChodesh is such an important thing, that's what both are the ma'alot. So you have to have both the ma'alot, because as we'll explain soon, what are the two ma'alot? ולפיכך, אין נסמכים אלא על שניהם כאחד: הראיה והחשבון. That's why there's a lashon, where's the lashon from? He brings this from... the mefarshim on the Rambam, that you have to have both. Why? Because על פי חסידות, there's a ma'alah in each one, and such an important thing needs both ma'alot. What's the ma'alah? Let us understand,

בהקדם המאמר הידוע פסוק החודש הזה לכם, based on the ma'amar Chazal on this פסוק, החודש הזה לכם, this says, לא היה צריך להתחיל את התורה אלא מהחודש הזה לכם. Rashi brings it, and Rashi explains, when that's, chachamim say the Torah really should have started with החודש הזה לכם from this פסוק, and Rashi explains why, שמצוה ראשונה שנצטוו בה בני ישראל, the first mitzvah they were given, so why does it start with Bereishit? ולכאורה, it's not understood. Why is החודש הזה לכם the מצוה ראשונה שנצטוו בה בני ישראל? Why is that takeh the first mitzvah? Why is Kiddush HaChodesh the first mitzvah? לכאורה, the ערשטע מצוה could have been אנכי ה' אלקיך! First mitzvah we have your אייבערשטער, קבלת עול מלכות שמים! What's the hatchalah, the yesod for קיום כל המצוות? That's the foundation of all the mitzvot! Actually, when you look at the Rambam, in the list of the way the Rambam goes, in his list, it's take the first! The מצוה ראשונה is אנכי ה' אלקיך! So how come Chumash... How come Chumash starts the מצוה ראשונה is החודש הזה לכם? Hier is the ביאור in this. The answer is like this:

אנכי ה' אלקיך is the התחלה, it's the foundation of all the mitzvot, בנוגע to the קיום המצוות בפועל. This that אנכי ה' אלקיך is the beginning and the foundation, it's pashut actually do the mitzvot. To do the mitzvah, דער מענטש, to claim that a mitzvah is to do it pashut in order a person to do the mitzvah properly, מוז מען פריער זיין קבלת עול מלכות שמים, you have to believe in the אייבערשטער, you have to accept the אייבערשטער's yoke, ממילא you are able to do the mitzvot. די כוונה of Torah u'mitzvot is: This is what how you do the mitzvah. But what's the purpose of all of mitzvot? אז אידן זאלן אויפטוהן a chidush. החודש הזה לכם? Oh, oh, I skipped I skipped a paragraph, sorry. החודש הזה לכם is the מטרה and the תכלית of mitzvot. That's what The אנכי ה' אלקיך is the יסוד how you get to do it. What's the purpose, the goal, is החודש הזה לכם. און דערפאר איז דאס נתבאר און געווארן בהקדמה צו אלע מצוות als מצוה ראשונה. That's why it's the first... Why is this mitzvah the tachlis? Because the kavanah of Torah u'mitzvot is אז אידן זאלן מאכן a חידוש אין דער בריאה. The kavanah is that the אידן should The Hashem created the world, the Hashem wants you to make something new in the world. כי ידוע הביאור, the pnimiyut of the מאמר חז\"ל, the חסידישע פשט in Chazal. Chazal say like this, גדולים מעשי צדיקים יותר ממעשה שמים וארץ. What the tzadikim did is greater than the creation of the world. And the פשוט פשט in the Gemara is, it goes on the Beit Hamikdash. And who built the Beit Hamikdash? People, אידן, not the Hashem! The Hashem built the Beit Hamikdash. And we find a pasuk which shows that the מעשה of the tzadikim, building the מקדש, is greater than the מעשה שמים וארץ. חסידות טייטשט is different. The פשט means what צדיקים, אידן do in Torah u'mitzvot is greater than the creation. Why? For מעשה שמים וארץ is בריאה יש מאין. The Hashem created the world, something from nothing. אבער מעשי צדיקים is, what they do, עושים ביטול היש לאין. They do the opposite. When a איד does a mitzvah, they change over the יש to אין. Like this the Hashem, this is a יש and it came from the Hashem, it's an אין, now we change back. is greater. To give it back is greater, על דרך that the מאמר חזל says: על גודל הנס האחרון מן הראשון, ומן שמיא מיהב יהבי, מישקל לא שקלי. It says with regard to the story of Rabbi Chanina ben Dosa, when he davened to the Eibershter, he was poor, and he got a golden leg from a table. And then later he saw in Gan Eden that his table is going to have a missing one, so he asked the Eibershter to take it back, and the Eibershter took it back. So the Gemara says the second nes is greater than the first, because from שמים they give, they don't take back. And here they took it back. What is it from שמים? Normally you give, you don't take back. The nes, to umkeren a zach to עין, מישקל, is greser than the nes from מיהב יהבי. Taking back, meaning making back the velt, which is יש, to עין is greater, אז צו ווערן a זאך מאין ליש, to make something from from עין to יש is not as great. That's like from עין is back to going back, yeah, going back from yeah, going back from גבול to בלי גבול is so easy, and also for us to do it. Standing on Earth. Huh? Standing on Earth. Oh yeah, exactly. און דאס איז דער רמז in החודש הזה לכם. That's the רמז in the mitzvah of Kiddush HaChodesh. חודש is the לשון חידוש, something new, און דער כח פון חידוש איז איבערגעגעבן געווארן צו יידן, לכם. Who has this כח of doing this חידוש? Only יידן, וואס דורך תורה ומצוות מאכן זיי די וועלט פאר א דירה לו יתברך. The חידוש the real חידוש is making it from יש to עין, and that's the תכלית of everything. So now we understand why that's the first mitzvah, because that's the goal. Right before you tell you any mitzvah, tell you, you know what I want with every mitzvah that I'm going to tell you? Chiddush! That you have the power of making a chiddush, making from yesh to ayin. דאמיט קען מען פארשטיין דעם מדרש אויפן פסוק, אה? Should be by גבורות גשמים. You saw? The main reason for that is because of the word קידוש החודש. Yeah.

דאמיט קען מען פארשטיין דעם מדרש אויפן פסוק: טובים השנים מן האחד, בקשר מיט פרשת החודש. It's a pasuk that says two are better than one, and the Midrash brings it in connection to this parsha of קידוש החודש. זה לשון, how the Midrash says: טובה פרשה שנאמרה לשנים, the parsha that was said to two people, Moshe and Aharon, is greater מפרשה שנאמרה ביחיד, than the parsha that by one. Which parsha was said לשנים, to two? שנאמר, ויאמר ה׳ אל משה ואל אהרן בארץ מצרים לאמר, החודש הזה לכם. So this parsha was said to two. So the Midrash says that's greater than a parsha that was said only by Moshe. We ask, it's not a pshat. It's a fact כמה וכמה פרשיות in Torah Hakadosh Baruch Hu זאגט צו Moshe veAharon. Many parshiyot the Torah said to Moshe and Aharon. If I want bring that Midrash דוקא the parsha of החודש, why did the Midrash if this is the one that expresses The biur in that the biur is like this: החודש, מלשון חידוש, is moreh on the whole, the whole point of Torah, like the Alter Rebbe said. The word chodesh, which means chiddush, describes the goal of the whole Torah, fine. We know that the chiddush from Torah u'mitzvot is in צוויי נקודות כלליות, and since the whole inyan of Torah u'mitzvot has two points in it, as he will explain, וואס איינע איז פארבונדן מיט משה און איינע מיט אהרן, the two points, like you said before, is connected, one to Moshe and one to Aharon, כידוע לקמן, like I will explain, is in דער פרשה, which expresses the שייכות to both. This parashah expresses the connection to both, און דערפאר זאגט דער מדרש, אויף דער פרשה, דוקא טובים השנים מן האחד. This one has the ma'alah of both, because even though other parashiyot also were said to both, but the תוכן of the parashah has nothing a connection דוקא to both. But the Midrash means there's a parashah that's connected to both, to Moshe and Aharon, because the תוכן of HaChodesh, which is the chiddush, is connected in two ways. It has two ways: Moshe and Aharon. What is it? וואס מען האט גערעדט כמה פעמים in the perush This goes a little bit deeper in inyan of chasidut. וואס מען האט גערעדט כמה פעמים in the perush of the לשון דירה לו יתברך בתחתונים. The Rebbe says, I spoke many times, the lashon in Midrash is that the Aibershter wants a dirah, a dwelling place, בתחתונים, און דאס איז כולל צוויי נקודות כלליות. In this expression there are two points, two general points. מצד התחתונים, one point is from the perspective of the תחתונים, אז מען דארף זיי מאכן ראוי אז עס זאל ווערן א דירה לו יתברך. We have to work with the תחתונים, with the world, to make it fit to be a dwelling place for Hashem. And then you have מצד למעלה, דירה לו יתברך, meint, what does that mean? אז עצמותו יתברך איז בכבודו ובעצמו למטה. That when you make the world for a dirah, for a a place ready for the dirah, you know what's going to come in? Not an inyan, a giluy or, an ha'arah of the Eibershter. It's lo yitbarach! It's a dirah, and the word dirah expresses it's for the etzem of the Eibershter. Vi an adam, lehavdil, gefint zich b'dirato b'chol atzmuto, a person in his dirah is completely there in everything. עד כדי כך the Rebbe says a לשון, in your dirah you could sometimes stand naked too, because your etzem is there. Other places, when you go other places your etzem is not there, you have to, you know, be, you know, politically correct and you have to behave and this. In your own house you're who you are, in your house it's nothing. So when we say the Eibershter is coming as a dirah into the world, it's etzem. So there's two things: there is the תחתונים, this world has to be ready, that's one part, and then מצד the Eibershter, we're telling you what's going to happen, the etzem of the Eibershter. Huh? Self-development. עיקר בתחילה. That's why it says that the Kodesh Hakodashim in Tanach is called חדר משכבו, it's called the bedroom. The Rebbe once explained why the bed. The Kodesh Hakodashim is, ווי הייסט, is called in תנ״ך חדר משכבו, your bedroom. So the Rebbe said why? Because in the bedroom is the only place where a person bares his etzem. In other words, there's no coverings sometimes on him. So that's what the Kodesh Hakodashim, the Eibershter is there בעצמותו. And בגילוי is the גאנצע וועלט. The פשט means it's your private place, no? That the Kodesh Hakodashim, the Eibershter's private room. Like a bedroom is your private room. So the רבי טייטשט it deeper. Is it a פסוק חדר משכבו? בשיר השירים. No, no, it's not שיר השירים. It sounds like יואש took שיר השירים. וביד ענינים זיינען אן ענין של חידוש. And these two things, we say the chiddush the chiddush there is in these two parts. What's the chiddush when a Yid does learns Torah and does mitzvot? So we say he makes a chiddush of making the יש back to אין at these two points. בכדי אז תחתונים זאלן ווערן ראוי צו זיין א דירה לו יתברך, מוז זיין די ביטול יש לאין. The first part that you have to make the תחתונים fit to the דירה, how do you make it fit to the דירה? By ביטול יש לאין, so that takes care of the first part. והמשכת העצמות למטה איז אן ענין של חידוש. And the המשכה of עצמות down here is a חידוש, ווארום די השפעה מעלה, יש מאין, איז בהארה. Why is it a chiddush? Because the fact that there is יש מאין, that the world became a יש from אין, that comes from הארה of the Eibershter. בדבר הוי' שמים נעשו, from דיבור of the Eibershter. We always know דיבור, מלכות, it's a lower מדרגה. ודוקא דורך דער עבודה פון ביטול יש לאין, ווערט צוגעטראגן א חידוש בהמשכת העצמות למטה. Where do you have the chiddush? In the fact that עצמות comes down. So this inyan of the chiddush of of of a Yid to do a mitzvah is making the וועלט יש to אין, that chiddush is in two parts. That is the way to make the וועלט a דירה, ראוי to the דירה, and the way to be the דירה לו יתברך to ממשיך עצמות. און דאס איז אויך דער טעם פאר וואס דער מדרש זאגט אויף דער פרשה דוקא תפס שניהם כאחד. That's why only in this פרשה he refers to both Moshe and Aharon. ווייל דער פרשה, וואו עס גיט זיך ארויס דער תכלית פון גאנץ תורה ומצוות, in this פרשה, where we have the tachlis of תורה ומצוות, זיינען מודגש ביידע נקודות. Here we have both: the מטה and the מעלה. סיי Moshe, Moshe is known שושבינא דמלכא, because the אייבערשטער got married to אידן. When you get married, you have שושבינין, שושבינין, די אונטערפירער. So you have one from the chatan's side, one from the kalah's side. Moshe Rabbeinu was the שושבינא of the אייבערשטער's side, וואס טוט ער? המשכת אלקות ממעלה למטה. His inyan is bringing the אייבערשטער down, just like you take the chatan to the chupah. ער גיט אים כח אויף דער חידוש בהמשכת העצמות למטה. He gives the koach for the second chiddush, that עצמות למעלה, what will come down? עצמות. And then you have the second side, Aharon, which is שושבינא דמטרוניתא. He's the שושבינא, דער אונטערפירער of the kalah, which is kalah is the מקבלים, העלאה ממטה למעלה, making the מטה ready, וואס ער גיט אים כח פון מטה צו זיין די דברים תחתונים. He gives the כח למטה to the תחתונים. So what comes out? Now we understand the whole thing. We understand that this is the, the first mitzvah, because this is the תכלית, החודש הזה לכם, the chiddush, and the chiddush is in both. Inside, the מטה becomes ready, and the עצמות, and that comes through Moshe and through Aharon, and that's why the Midrash says that this is a parashah that's special because it has both, because this is the tachlis of Torah and you need both. Now we have to answer why we need לקיחה ושחיטה, החודש, both inyanim. הא? What are the words of the Midrash? We would never know. Ein hachi nami, we would never know it. Yeah, yeah, exactly, but it's not the only Midrash. Yeah, but this is a Midrash that, look in the sichah, you will know. Yeah, exactly. So the Rebbe's כשם שהחודש הזה לכם גיט ארויס דעם תכלית פון תורה ומצוות בנוגע זיין פעולה אין דער וועלט, just like we said החודש הזה לכם shows the tachlis of תורה ומצוות of what you accomplish in the world, that you're making a chiddush in the world, that you're ממשיך עצמות in the world, or you make the world into אין, אזוי גיט עס אויך גיט ארויס די פעולה פון תורה ומצוות אין אידן. It also gives out what is the influence, the השפעה it has on a Yid.

אידן זיינען צוגעגליכן צו דער לבנה. Yidden are compared to לבנה, they're called, which the לבנה is מאור הקטן, the small luminary, ווי געשריבן, like it says מי יקום יעקב כי קטן הוא, יעקב, אידן are קטן. און חידוש הלבנה וגידולה ווייזט, what is the taytsh that לבנה gets renewed every month, we're talking about קידוש החודש, when the לבנה gets renewed, what is the pshat? דאס ווייזט אז דער חידוש ועילוי פון אידן דורך תורה ומצוות מקטנות לגדלות. When the לבנה gets bigger, it shows the the aliyah of a Yid. די עליה פון אידן טיילט זיך אין צוויי סוגים. The fact that Yidden get higher is two categories, two inyanim. Number one, די עבודה מצד הכוחות פנימים של אדם, the avodah from the inner parts of the person. וואס בכלל איז דאס עבודה של אהבה ויראה, when you serve the אייבערשטער with your שכל, with your middot, you serve with your כוחות, די מעלה פון די עבודה אין דער ענין הפנימיות, that's the maalah of avodah with your פנימיות, זיי נעמען דורך די מציאות האדם, a person's מציאות is שכל and מדות and all these things, and he serves Hashem with these כחות. זיין שכל און מדות ווערט א דירה פאר'ן אייבערשטן, his שכל serves the Eibershter, the מדות serve the Eibershter, everything. Then you have the second thing, the עבודה מצד הכחות המקיפים של הנשמה, the עצם הנשמה, not from the פנימיות. The עצם הנשמה גיט זיך איבער צום אייבערשטן. וואס דריקט זיך אויס, where do you see that? In the bitul to רצון העליון למעלה מטעם, not in the fact that you understand. That you גיט זיך איבער צום אייבערשטן למעלה, higher than טעם ודעת. און דאס איז דער טעם הפנימי וואס ראש חודש ווערט נקבע דורך ביידע ענינים צוזאמען. That's why in order to get Rosh Chodesh, קידוש החודש, you have to have both. The שאלה was why do we need both? If we have עדות, why do we need חשבון? עדות is not שכל. עדות is Eibershter's דין, the רצון העליון. A חשבון is שכל. We need both. דאס איז דער טעם הפנימי וואס ראש חודש ווערט נקבע דורך ביידע זאכן צוזאמען, סיי די ראיה, סיי חשבון, סיי צו די עדות, סיי צו די חשבון. דער חיבור פון ביידע מעלות is that you have both maalot. עס איז דא דער ענין פון ראיה, you have to have עדים who saw it, וואס איז higher פון הבנה ודעת, that's not understanding, I saw it, that's it, and you give על פי עדות, וואס גיבן אריין a תוקף של Torah, ס'איז a גזירת הכתוב. עדות which give it a תוקף of a דין Torah, and they saw it, that's the ביטול של למעלה מטעם ודעת, that's the ענין of קידוש החודש has to do with bitul higher than da'at. And עס איז דא, און דאס שטימט מיט'ן חשבון, this also fits with the חשבון, which is על פי טעם ודעת, חשבון is שכל, which is the ביטול של למעלה מטעם ודעת ווערט נמשך אין פנימיות, the bitul of da'at goes into פנימיות, that's why you have, you have both. וואס איז צו פארשטיין, צו פארשטיין פאר וואס ראיה In these two? ראיה is a מעלה of עצמות, definitely not of a person. ראיה. Even in these two parts here, it shows the מעלה of the אידן like you said before. Even these two things, it's the מעלה of the אידן.