חלק ד׳, שיחה ב׳ לפרשת נצבים. This is a רש״י שיחה with the רבי's standard style of the way the רבי explains the רש״י. רש״י בפירושו על הפסוק, רש״י when he explains the פסוק where it says: ״טפכם נשיכם וגרך אשר בקרב מחנך מחוטב עציך עד שואב מימיך״. In other words, the פסוק starts with ״אתם נצבים היום כולכם״, you are standing today all in front of Me. And who's the all? So the פסוק mentions טפכם, means your children, your little children, נשיכם, your wives, וגרך אשר בקרב מחנך, and the גר, the convert that's in your מחנה, מחוטב עציך עד שואב מימיך, from the wood choppers to the water carrier, water drawer, those that draw water. That's the פסוק. מייתי, so רש״י copies, brings in the קעפל, in the heading, in the דיבור המתחיל, התיבות, just the words מחוטב עציך. And the פסוק says some of the people that were there were the people who were wood choppers. ומפרש, and רש״י says: מלמד, every word of רש״י always as we learn when you learn a רש״י every word is important,

מלמד, רש״י says, this teaches us שבאו כנענים להתגייר בימי משה, that כנענים came in the time of משה רבינו, obviously they came to משה, they came to be מגייר. They wanted to be מגייר. כדרך שבאו גבעונים בימי יהושע, like the גבעונים, which is also from ארץ כנען, came in the time of יהושע. We know we learn in תנ״ך in יהושע that there was a certain nation, the גבעונים, they were afraid of the יידן, so what they did was they came, they disguised themselves, and they made themselves look as if they're coming from a faraway place, and they came to יהושע, and they asked that they want to convert, and they accepted them, and later they found out that these are liars, what they did was they really were from ארץ כנען and they came and cheated them. And there was a whole discussion what they should do with them, but לפועל what they did was יהושע was not, was made them חוטבי עצים ושאבי מים. יהושע made them that they should be second-class citizens, they should be the wood choppers and the water carriers. So here, who is the wood choppers here? So רש״י says this teaches us that כנענים came to be מגייר in the time of משה, כדרך שבאו גבעונים בימי יהושע, like the גבעונים came time of יהושע. וזהו שאמר בגבעונים, that's what it says by the גבעונים, in תנ״ך it says: ״ויעשו גם המה בערמה״. They also did it בערמה. ערמה means with cheating. They also did. What do you mean they also? Because it happened the time before. It happened already by משה רבינו.

ונתנם משה חוטבי עצים ושאבי מים, and משה made them wood choppers and water carriers, water drawers. That's the רש״י. וכתבו המפרשים, the מפרשים write, שכוונת רש״י היא, that what רש״י means כמו שכתוב בתנחומא, exactly like it says in תנחומא, in מדרש. In other words, what רש״י says is actually written in מדרש, and רש״י is basically taking it from מדרש, and רש״י means what the מדרש, the same thing the מדרש is. What does the מדרש say? מלמד, this teaches us, שבאו הגבעונים אצל משה, that the גבעונים came to משה, ולא קיבלם, and משה רבינו did not accept them. שנאמר, it says: ״ויעשו גם המה בערמה״ וגו׳. It says, brings the same פסוק, that from by by יהושע it happened, it says it happened they also did it, as a sign that it happened before. So what did it happen? came, same thing happened by משה רבינו. מהו ״גם המה״? What does the פסוק mean by יהושע they too did it? ללמדך, to teach us, שבאו אצל משה, that by משה it also happened, ולא קיבלם, and משה רבינו did not accept them. היינו, that means according to the מדרש, the תנחומא, שבפועל לא כרת משה עמהם ברית, משה did not make a covenant with them, אלא שנתנם משה מיד חוטבי עצים ושאבי מים. משה, when they came, משה didn't accept them into כלל ישראל, weren't גרים, משה just made them like servants, made them he accepted them to be amongst the יידן, but they became low-class people, they were wood choppers and water carriers. דהיינו שנשארו עבדים לבני ישראל, they were, remained עבדים to יידן, they were servants to the יידן. אמנם מזה שרש״י מוסיף על התנחומא, but the רבי doesn't learn like these מפרשים that משה רבינו did not accept them, when רש״י adds a few words and skips on the תנחומא, he writes שבאו כנענים להתגייר, they came to be מגייר, in תנחומא it doesn't say that, ומשמיט הכתוב בתנחומא שלא קיבלם משה, and רש״י skips the word that משה did not accept them, מוכח, that proves, שלשיטת רש״י בפשוטו של מקרא, רש״י in פשט, קיבלם משה ונתגיירו בפועל, that משה did did accept them, because if משה didn't accept them, then why would he say they came להתגייר? What's the difference they came to be מגייר? Actually, in הערה 7, the רבי says: ואין לומר, you can't say, שהכוונה שרק באו להתגייר. Maybe רש״י says they came to be מגייר, but it doesn't mean that משה accepted them, that's what they wanted, maybe that's what it means, אבל בפועל לא נתגיירו, maybe בפועל they were not מגייר. The רבי, it can't be, כי אם כן הוספת התיבה ״להתגייר״ מיותרת לגמרי. Why was נוגע that they came to be מגייר? משה didn't, the גיור doesn't happen. What they had in mind, who cares? משה didn't accept them, so why does רש״י have to say they wanted to be מגייר? So you can't say they wanted to and it didn't happen. So we have to say that רש״י learns that they were מגייר them. משה accepted and they were מגייר. And that's why רש״י doesn't say like the תנחומא, לא קיבלום. Okay. אבל על פי זה צריך להבין, על פי זה we have to understand: מנא ליה לרש״י בפשוטו של מקרא שנתגיירו? How do we טאקע know that they were מגייר? רש״י seems to be saying that, but where does רש״י get it from? לכאורה אדרבה, seems to be contrary and opposite. כשם שמובן והכרחי לרש״י שחוטבי עצים וכו׳ אינם מבני ישראל, one thing is for sure, רש״י seems to be saying they're not regular אידן. How does רש״י know that? Maybe they were regular אידן and their job was to chop wood and carry water. But רש״י knows that it's not. Why? מדי חילקם הכתוב סוג בפני עצמו, the

fact that the תורה makes it in a separate category, ולא נכללו בכל איש ישראל, it's not included in the words כל איש ישראל, the פסוק says all the אידן. So why is it נוגע to know what job they had? And it's the carpenter, I mean, what is it נוגע? So the fact that the תורה makes it a separate category besides כל בני ישראל is a ראיה they were not regular אידן. So the same way רש״י knows that they were not regular אידן because they're not because otherwise they would have been included in כל ישראל, כן מוכרח לכאורה, so the same thing seemingly would be the proof שאינם גרים, they're probably not גרים either, מאחר שגרך כבר חושב לפני זה, because he counts גרים separately, גרך אשר בקרב מחנך. There's a גר over there and they're separate than the גרים, a סימן that they're not גרים. וכמפורש בפירוש רש״י עצמו בגמרא, רש״י in גמרא learns like that. רש״י says there, מדי קרינהו לחוטבי עצים באנפי נפשייהו, since the פסוק counts these people who chopped the wood in a separate category, שמע מינה לאו בני ישראל נינהו ולאו גרים נינהו גרים וכו׳, a ראיה they're not גרים either. So from So לכאורה, wait, רש״י says in גמרא which seemed פשוטו של מקרא, the fact that they're considered they're counted, mentioned separately, so they're not גרים. So where does רש״י get that they're גרים? That's one קושיא. And the second קושיא, מה היא כוונת רש״י בכותבו מלמד שבאו כנענים? Why does רש״י say the פסוק teaches us that the כנענים came to מתגייר and משה made them into חוטבי עצים ושואבי מים, ולא אמר the פסוק רש״י doesn't say כנענים באו להתגייר? If רש״י wants to explain the פסוק who were these חוטבי עצים, רש״י should have said, "These are כנענים that came to מתגייר and משה made them חוטבי עצים." What does it mean the פסוק teaches us that, as if the פסוק is trying רש״י learns that the פסוק is trying to tell you the story? Why did he say that? He should say פשוט, רש״י should explain what the פסוק is. And if you look back to תנחומא, in תנחומא it also says the לשון מלמד, but that doesn't bother the Rebbe. רש״י only copies לשונות from מדרש or from חז״ל, whatever it is, the way it's in פשוטו של מקרא. You see from this גופא, רש״י is bringing it from תנחומא and learns the opposite than תנחומא. תנחומא learns they were not מתגייר and רש״י learns they were מתגייר. You see, תנחומא, תנחומא is דרך הדרוש, it's מדרש. רש״י דרך הפשט, he could take things from מדרש, but it has to fit the פשט. So why does רש״י write מלמד that this פסוק teaches us that they came? He should have said, "This is what happened, this is who they are." ג׳, the third קושיא, למה מעתיק בראיה מה שכתוב ביהושע ויעשו גם המה? When רש״י brings the ראיה from יהושע and it says that they also did it, proves that they had done it once before, why does רש״י bring also גם תיבת בערמה? If you look back at the רש״י, רש״י says that this is what it says by the is it by the גבעונים, ויעשו גם המה בערמה? הרי גם בלא זה מובנת וברורה הראיה. If he just wants to bring a פסוק where we see that it happened once before, you should have said, "ויעשו גם המה." And it's talking about the גבעונים, so he should have said, "It says by the גבעונים they also did it, it's a ראיה that it happened before." Why does רש״י also bring the פסוק from there בערמה, which means by cheating, by tricking? What's it נוגע here? So the Rebbe says like this, הביאור בכל זה, the explanation is like this: בפשוטו של מקרא מוכרח שחוטבי עצך מחוטב עציך עד שואב מימך חלק מעם ישראל. One thing is for sure that they are אידן. They are certain, definitely אידן, all מחוטב עציך עד שואב מימך. How do we know? כי הרי תכף ומיד מפרש הכוונה שכולכם אתם נצבים, cuz right after that, after he says you are all standing and he gives the list of who they are including חוטבי עצים ושואבי מים, so he says שבהם כלולים כל הסוגים המנויים במקרא. Then he continues that all these people that we just mentioned, what did I bring you for, אתם נצבים, or made you all come stand here? שהיא לעברך בברית ה׳ אלקיך ובאלתו. I'm going, I brought you here to make you go through a covenant with השם אשר ה׳ אלקיך כורת עמך היום וגו׳, that השם is making with you today. היינו ברית לקיום המצות, this is a covenant that they will keep the מצות. And this is a covenant with all those mentioned before, and Amongst the mentioned before is the woodchoppers and the water carriers. ומזה מוכח, that proves שחוטבי עצים וגומר must be that these people who fall in the category of חוטבי עצים וגו', ושואבי מים, either הם בכלל בני ישראל, or they're part of regular אידן, או שהם בכלל גרים, or they're part of the גרים. כי אם לא כן, they were not either, אלא שהם עבדים וכיוצא בזה, what if they would be just עבדים, משה took them, didn't מגייר them, and took them, they're not אידן in any form or shape, אין להם שייכות, על פי דרך הפשט, על פי דרך הפשט they have no connection לעבור בברית של כל המצוות. משה was making the covenant to do all the מצוות. They are not שייך to all the מצוות, וממילא, why would they fall into this category, why would they he include them in the ברית that he made? So if you see when he said על דרך הפשט, he says, because על דרך הלכה, look at the ראגאטשאווער, he says that could be explained על דרך הלכה, but רש"י is not דרך הלכה, רש"י דרך הפשט, and דרך הפשט means simply the way you see in חומש. You see in חומש he made a ברית to keep all the מצוות with all the categories mentioned before, including them, חוטבי עצים, ושואבי מים, means that they're אידן. וכיוון שכן, now, if they're אידן, now, they could be either regular אידן, either גרים, there's nothing else. So which one is it? זאגט דער רבי, וכיוון שכן, since we know for sure that they are אידן, מסתבר שהם בכלל גרים, makes sense that they're גרים, why? Number one, מהצד השווה שבהם בלשון הכתוב. If you see the תורה uses the לשון by גרים, the similar לשון is used בנוגע them. סוגים אלו וגרך אשר בקרב מחניך מחוטב עציך עד שואב מימך נאמרו כולם בלשון יחיד. So when it talks about the גר, it says גרך אשר בקרב מחניך, לשון יחיד, your גר, not plural, גרכם. He says, גרך. And מחניך. And by these חוטבי עצים, it also says חוטב עציך, שואב מימך, it's לשון יחיד, it's all in singular term. מה שאין כן הסוגים שנמנו לפני זה, but all the other categories before, שבאו בלשון רבים, they come לשון רבים, טפכם, נשיכם. So that's לשון רבים, and this is by גרים is לשון יחיד and by this people לשון יחיד, so that's one similarity, so it makes sense. But the main thing is, I guess, the second one, the סיגנון הלשון, the way the לשון is, מחוטב עציך עד שואב מימך, there is with a מ'. It doesn't say, like it says, טפכם, נשיכם, גרים, וחוטבי עציך, ושואבי מימך, and חוטבי, then it would be another category. Since he says גר גרים, the גרים, from חוטב עציך till שואב מימך, מוכרח, that proves שממשיך בזה לפרש פרטים, that these are details במה שכתוב לפני זה בגרך אשר בקרב מחניך. These are details in what it said before. He says גרים and as if he are explaining which גרים, from חוטב עציך till שואב מימך. ואם לא כן, if it wouldn't be that these are details in the גרים, אלא שהם סוגים בפני עצמם לגמרי, it's pushed another carrier for some reason, another category, not גרים, הווה לה למימר בלישנא כבהנך דלעילא, it should have said the same לשון as before, should have said חוטב עציך, ושואב מימך, they're categories. And since he says it with a מ', מ... עד, and it comes after the word גרך, means that גרך in the גרך from amongst the גרים from this category to this category. על דרך מה שכתוב, he gives an example. It says in the אייבערשטער can kill כל בכור בארץ מצרים, any first born in מצרים, מבכור פרעה היושב על כסאו עד בכור השפחה, from the בכור of פרעה, means from the top top of פרעה who sits on the crown on the כי on the כיסא till the בכור of a of a שפחה. שהם פרטיו של כל בכור בארץ מצרים שנאמר לפני זה. So the פסוק says, כל בכור, and then when he says מ, is all details in בכור. First he says the general rule, all the בכורים in מצרים. Then he says, who are they? From the top to bottom. That's how we say in יידיש or in English also. This and this, from top to bottom. And another פסוק it says, הגנבה that you have to pay back if you steal something, משה עד חמור, עד שה, from a from a ox to a donkey, to a שה, a sheep. And it all is details in the word גנבה. Whatever you stole, from a שה all the way down to שה whatever it is. So we see that when it says מ, it's details in what it says before. So obviously, when the תורה says, גרך אשר בקרב מחניך מחוטב עציך עד שואב מימך, these are details in גרים. So we know like this, one thing we know they must be אידן who are חייב במצוות. Now in אידן גופא which category of אידן, they must be category of גרים, so this is a category of גרים that with, and that's why they were part of the ברית that the אייבערשטער made with them. Now, לגבי the ראיה as the רבי brings, I'm not going to go through, with the הערה 13 the רבי says it's not exactly the same like those פסוקים, but generally speaking, this is the way the סדר in the פסוקים is, when it says a word and then it says in that word מ... עד, means that they are categories in. So we know that these people were categories in גרים. אלא שלפי זה קשיא, but according to that, we don't, we have to understand, למה מפרטת התורה דווקא גרים אלו? Why did the תורה specific mention these גרים? ומוציאם, ומוציאם מכלל גרך אשר בקרב מחנך, and he makes it, takes it out like separate, besides saying גרים, he mentions them separately. If they're גרים, they're part of גרים, so he should have said גרך, the גרים, that's it, which includes all the גרים. פשיטא, for sure, דאין סלקא דעתך להוציאם מן הכלל מפני שנתעסקו בעבודות קשות אלו. For sure you can't say, well, he mentions them separately because they were worked in a very hard job. Why would that be a category? Because they had a special hard job? ובהכרח לומר, so you must say, שבעניין היותם גרים הם בסוג נפרד מגרך סתם. Must be for some reason, even though they're part of גרים, but they are a separate category. Okay, a special type of גרים. ומובן גם כן, another נקודה we have to understand, we understand, שסוג נפרד זה בגרים, that this specific category, this separate category of גרים, נתחדש, was just happened newly, new, בסיבת איזה מאורע שאירע בזמן הסמוך לאמירת משה אתם ניצבים. It must have happened not long before when משה said not אתם ניצבים. This is something that happened that this came up as a special category, and they just came now. And that must be פשט. Why? דאם לא כן, if not, if this is a category of גרים that were always amongst אידן, הווה ליה לפרט בתורה דין סוג זה של גרים בכמה מקומות לפני זה שנזכרו גרים בתורה. Should have mentioned every time the תורה mentions that this and this דין also for גרים, and if this is a separate category of גרים that existed all the time, and we see here that he mentions it separately, obviously because it's a separate category, why doesn't he mention it before? Wherever he mentions גרים, should have mentioned גרים and חוטב עציך ושואב מימך, because it's another category of גרים. So obviously, this category did not exist before. So it must have been something that happened that this category came into אידן at close to this time when משה רבינו said אתם ניצבים. לכן מפרש רש״י, that's why רש״י says, ומכיוון שמצינו חבר במקרא, since we find a חבר in, the רבי quotes in, in quotations because that's לשון of רש״י. רש״י when he says a certain פשט, which is like a חידוש, רש״י if he finds another place where shows the same thing, רש״י is happy to always bring the other place. So here רש״י says, yeah, I found another place, לגרים מסוג מיוחד ביהושע. I found another place where we also find גרים, but they're a special category of גרים. מסתבר, that makes sense, שסוג המיוחד שהיה בימי משה היה כמעשהו, that the category that happened by משה was similar to the ones that happened by יהושע. היינו, שסיבת הגירות שלהם הייתה כעין הסיבה שהביאה להתגיירותם המיוחדת בימי יהושע, that the reason why these people were מגייר and the way it happened must be similar to the way it happened to יהושע. And what happened by יהושע? Why did these גרים come? Why did this גבעונים come? זה שעמדו בני ישראל לכבוש את ארץ כנען. Because the אידן were ready to conquer the land, they got scared and they came telling them, we want to join you, etc., etc. אז על דרך זה בימי משה, same thing happened at the time of משה, but when? בזמן שעמדו בני ישראל להיכנס לארץ כנען, the אידן were getting ready to enter כנען, על מנת לכבשה, to conquer it. Same thing, just like then when יהושע is coming they came, here also, באו אז הכנענים, came כנענים להתגייר, to be מגייר, בכדי להיות בכלל ישראל, to be part of כלל ישראל. ולפי זה מובן, so from that we understand, when did they come? שבאו להתגייר ערב הכניסה לארץ כנען, before they went to ארץ כנען, so the כנענים got scared. ורק אז נתחדש סוג זה של גרים, and only then became this new category of גרים, ולכן נמנו ונפרטו רק כאן כסוג בפני עצמו. That's why it's only mentioned here as a separate category, because it only happened now. And it מסתבר, it makes sense, because we find similar thing someplace else, and there it happened for this, for a reason, and the same reason applies here, so it's only מסתבר that that's how it happened. אבל עדיין אינו מובן, the רבי, it's still not understood, מאי נפקא מינה מאיזה סיבה נתגיירו? So this answers when they became a separate category, and that's why we count them as a separate category. But let's start think, let's start thinking: so they just came now, but why are they a separate category? It doesn't answer why it's a separate category. We see that this category happened now because they're not mentioned before, and we know why it happened. But we still don't understand, why would the תורה care how they became גרים? הרי סוף סוף גרים הם! They're גרים, ככל הגרים, they're, turned to גרים like all the גרים, ולמה נמנו כסוג בפני עצמו? So why are they care, טאקע counted? So they came and they were מגייר now. They weren't מגייר 35 years before, they were מגייר now, fine. But they're still גרים, so why aren't they included in גרים, why do you have to mention them separate ואין לומר שבא לשלול קסלקא דעתך למימר שאינם נכללים בכלל הגרים. Now you can't say, לכאורה you might say, because we might think they're not גרים. So the פסוק has to tell you they are גרים. So the רבי says you can't say that. ואיזה טעם ישנו לקסלקא דעתך זו? Why would you think so? Why would you think that they're not גרים? If you wouldn't mention it. If they came to be מגייר, why would you think משה

רבינו didn't accept them? So the רבי says, וכי מפני שבאו להתגייר בימי משה וכולי, because they became then, יעלה על הדעת שאינם נכללים בגרך אשר בקרב מחנך? They are גרים. We would think that they're not part of גרים? Why would they not be part of גרים? We know for sure they are part of גרים, because the תורה says that he goes that they're part of the כריתת ברית. So they are גרים. So so if they are a חלק and they came, what would make us think that they're not גרים? If משה רבינו If they came to משה to be מגייר, why would we think, even though they came to משה to be מגייר, maybe they're not the גרים and the תורה has to tell you they're גרים? Now, in the הערה, the רבי says, we can learn the הערה now, maybe just go through fast, לכאורה היה מקום לומר, you might be able to say, maybe could have said, שכנענים אף שנתגיירו כנ״ל, that maybe these כנענים, even though they were מגייר, חל עליהם איסור ולא תתחתן בם. The איסור of not letting them marry into כלל ישראל still applies. Because the תורה says that you should not let the כנענים go into כלל ישראל. So even though they were מגייר, maybe you can't let them in. אף שאיסור לא תחיה כל נשמה לא חל עליהם, the איסור where it says the אויבערשטער said to kill all the כנענים doesn't apply to them, כפירוש רש״י, רש״י says in שופטים, אם עשו תשובה והתגיירו הרי רשאי לקבלם. If they were מגייר, they did תשובה, you could you could keep them. But nevertheless, maybe you could keep them, and you let them be גרים, but you can't marry them. Because there's a פסוק, a separate פסוק, לא תתחתן בם. And it makes sense to say that. שאף בזה מובן שהיה משה רשאי לקבלם, oh, first of all, why was משה able to take him, because like רש״י says, the דין is if they want to be מגייר you could accept them. That's number ונוסף על זה besides that, על פי פשוטו של מקרא חל חיוב דלא תחיה כל נשמה, because לכאורה what the רבי is answering him, it says לא תחיה כל נשמה, you can't allow any כנענים to live. How did משה take him in and let him live? So the רבי says, because רש״י explains that it's only if they're not מגייר, but if they're מגייר you can. That's why משה could take him, and besides that, this חיוב of לא תחיה כל נשמה, you can't let them live, the על פי פשט, this חיוב is רק בשעה שקרבו לעיר ללחום עליה, only when you're going into fighting. מה שאין כן בנידון דידן, there wasn't fighting, they came before the fight. So לכתחילה there's no איסור even לא תחיה כל נשמה on them. And that's how משה took them. And but maybe לא תתחתן בם, they shouldn't be able to marry in כלל ישראל, maybe that stays. And therefore they're a separate category. They're טאקע גרים, but maybe they're a separate category because of that. And one of the ראיות that you could think maybe that they were not allowed to marry into כלל ישראל, כי דמוכח לכאורה מזה, it's proven from this, שבנוגע ללא תתחתן בם לא פירש רש״י אם עשו תשובה. By לא תחיה כל נשמה where it says don't let them live, רש״י says, but if they do תשובה, they're מגייר, you could let them live. But לא תתחתן בם where it says don't marry them, רש״י doesn't say it. כמו שפירש בנוגע ללא תחיה כל נשמה שלאחריו. Afterwards, by לא תחיה כל נשמה, he says it, but not by לא תתחתן בם. איי, maybe רש״י doesn't have to say it twice, רש״י says it once and it means both? ואין לומר שסמך עצמו על מה שכותב אחר כך, רש״י could sometimes write something and later not repeat it, because he wrote it already. But you can't say רש״י doesn't write something and writes it later and expects you to know what he's going to write later. That's not how רש״י does. So since רש״י didn't write by לא תחיה כל נשמה that it doesn't apply if they're מגייר, so it's very possible to say that even if they're מגייר, in דרך הפשט, you can't marry them. And ממילא that would answer the קשיא, that's why they are a separate category. ועל פי זה היה אפשר לתרץ שלכן נפרטו בפני עצמם, that could have answered why they're they're mentioned separately, לשלא כסלקא דעתך שלא נכללו בגר, בגרך, because we might think that they're טאקע not included in גרך, מפני שחל עליהם איסור דלא תתחתן בם, there's no, you can't marry them, and ממילא they're טאקע not included. But the רבי says you can't say it. אבל אינו, you can't say it. And the reason why רש״י doesn't mention it there is not because of it, not because the איסור is still there. כי בלא תתחתן בם לא הוצרך רש״י לפרש. There it's self-understood. By לא תחיה כל נשמה רש״י has to say because I wouldn't know that. רש״י has to take explain it. But here it's obvious that if they're מגייר, not. Why? And רש״י, the רבי explains why. בלא תחיה כתוב למען אשר לא ילמדו, by לא תחיה it says why why should you not let them live? In order for you not to learn from them. So the whole reason is because you might learn from them bad ways. היינו שצריך להיות ודאי שלא ילמדו. It has to be, the only time you can let them live if it's ודאי that you're not going to learn from them. ואפילו כשעשו תשובה, and even if they do תשובה, מידי ספק לא יצא. influence you, you can't let them live. That's why רש״י has to tell you that it's not so. Not true. If they're מגייר, you could let them live. מה שאין כן בלא תתחתן בם, because when it says, don't marry them, it says כי יסיר את בנך מאחרי, because he will take away your child. היינו שצריך להיות ודאי שיסיר את בנך. When can't you do it? When you know for sure that he'll take away your child. ובעשה תשובה הרי אפשר שיהיה צדיק, but if he did תשובה, maybe not, so you're not sure. Over there בלא תחיה you have to be sure that you won't learn from him, and here you have to פאַרקערט, the איסור is only if you're sure that that's going to happen, the bad thing. And if he's מגייר, well at least we're not sure it's going to happen. ממילא, רש״י doesn't have to say it. So the

bottom line, the רבי says that לא תתחתן בם doesn't apply to them, you could marry them. So there's nothing different between these גרים and the regular גרים. So the קשיא is, why does the פסוק mention them separately? If they're regular גרים, so there's no reason to mention them separately. So we have a ראיה that they came, we have a ראיה that they were מגייר, all's good, but the קשיא is, why does the פסוק mention them separately? וגם זה מדייק רש״י בתחילת דיבורו, that's why רש״י starts off, מלמד שבאו כנענים להתגייר בימי משה. The פסוק is telling it us to teach us something, to teach us this מעשה! To teach us that if not for this, we'd never know the whole story. We'd never know, part of history, part of what the תורה wants you to know that this מעשה happened, that they came to משה רבינו to be מגייר. So the פסוק is telling it you to teach us. וממשיך לבאר, and he continues, כדרך שבאו גבעונים בימי יהושע. That this happened the same way it happened when the גבעונים came to יהושע. כלומר, what it means is, שזה שהתורה מפרטת סוג שאינו, the fact that the תורה brings them into a separate category, כוונתו, the meaning of the, כוונה of the תורה is, ללמדנו, to teach us, לספר לנו, to teach us, אשר באו כנענים להתגייר בימי משה, that the כנענים came to be מתגייר. And it's only a רמז, but כמה וכמה ענינים לא אמרה תורה במפורש, אלא ברמז. A lot of times the תורה wants to tell us certain things, and it only tells it to us in a רמז. It doesn't say clearly. וככל אמירת הסיפורים בתורה, the תורה tells us all kinds of stories. The תורה wants us to know, the תורה wants us to know this also. So, sometimes the תורה tells us outright the whole story, sometimes the תורה makes a רמז. So the תורה wrote this to teach us that we should know this story! That's why רש״י, the קשיא was the רבי, why say מלמד? רש״י should have said, who are these חוטבי עצים? These are the כנענים that came to be מגייר. Because if that would be the reason, the תורה wouldn't mention it, cuz what's the difference, they're גרים! So that's why רש״י says, מלמד. But כיוון שאין פשוט כל כך, it's not so simple, שבתיבות ספורות אלו, that in these few words, כוונת הכתוב לרמז על כללות מאורע לפרטיו, that the תורה is מרומז with a few words on a story, a big, it's a major story, that the כנענים came to be מגייר, and משה accepted them, a גאנצע מעשה! So, it's not so simple. I mean that we could see that happening, but it's not so simple. לכך מוסיף רש״י, so רש״י מוסיף, adds another ראיה. וזהו שאמר בגבעונים ויעשו גם המה, you see it from there, that it says that they did also, שמזה הוכחה שכבר היה כדוגמתו, that shows that there was already a time that this happened, והיינו בימי משה, time of משה, שבאו כנענים להתגייר, they also were מתגייר. And it fits על דרך שאמר כאן, just like it says here, מחוטב עציך עד שואב מימיך, that these were the people who were the wood choppers and the water drawers, and the wood carriers, ומפורש גם שם, there it also says, שנתנם יהושע לחוטבי עצים ולשואבי מים, that יהושע made them into, gave them this job, and they became the second-class citizens, but they were יידן, they were מגייר. הרי בין שני הפסוקים ביחד, so we have here the extra thing that the תורה makes them a separate category, together with the פסוק over there where it says גם המה, between the two מתברר, that makes it clear, אפיונה המיוחד של גרות זו, the special type of גרות that happened, ומוסברת הכוונה, we understand the כוונה, במה שכתב מחוטב עציך, why the תורה writes it as a separate category, because the תורה wants to tell us the story. אמנם יש להקשות, but you still could ask a קשיא. כשיראה התלמיד הסיפור בגבעונים, a קשיא that's not really right now, a קשיא that will happen later on when someone will come to learning something else. So the רבי says when the תלמיד who learns רש״י will come to learn what happened by the גבעונים, שמציין רש״י, רש״י refers to it. In other words, maybe it's not only the תלמיד eventually, you know you learn חומש and then you learn נ״ך, and you'll read the story. If he's a good תלמיד and רש״י says like the story of the גבעונים, and he quotes a פסוק, a good תלמיד, what will he do? Let's look up the פסוק! I always tell the בחורים in ישיבה, when תוספות brings up a גמרא from someplace, the first thing, go open that גמרא, look it up! So, you would look it up. And when you look up the story by the גבעונים, ימצא ההיפך. You'll find a story, it'll seem to you the opposite. שבימי משה לא היה מאורע כזה. הא ראיה, you'll see from there that it did not happen in time of משה. Basically, that the first time it happened was in the time of יהושע. How will we see it? דאם נאמר שכבר באו כנענים להתגייר בימי משה, if already happened time of משה came to be מגייר, למה הביא זה וילונו כל העדה על הנשיאים בימי יהושע? It says in תנ"ך that after יהושע accepted them, the נשיאים and the נשיאים accepted them, all the יידן had a whole argument with with with the נשיאים. They claimed to them that you did wrong, we have to kill them. They cheated us. We they told us they want to be מגייר, that's not true, they came because they were afraid. לפועל they didn't kill them, they left them. The reason is because חילול השם if they would kill them. But לפועל, you see that they complained, why did you do that? הרי עשו כהוגן, if it's true that it happened time of משה רבינו? They did the right thing, כמו שעשה משה, they did exact what משה did. ועוד, another thing, הווה ליה ליהושע לענות להם כן עשה משה. Not only why did they complain, but even if they did complain, now people complain, but יהושע should have answered, what do you want? Look, by משה רבינו, משה did the same thing, I'm doing the exact same thing. And since he didn't answer that, is a ראיה that it did not happen before in משה's time. So רש"י sends us to the story of גבעונים as a ראיה that it happened, לכאורה it'll be a ראיה the opposite. ולישב זה, to answer that קשיא, מייתי דער רש"י כאן תיבות ויעשו גם המה בערמה, that רש"י also quotes the פסוק, the last word of the פסוק, בערמה. והקשה דער רבי: why's נוגע בערמה? It just wants to show that it happened before. They came בערמה. They lied. מה שאין כן בימי משה, באו כנענים להתגייר סתם. Doesn't say they came saying that we're we're we're coming from a far place and we want to be מגייר, that we want and they cheated, they were No, they came clearly and they probably said the truth. Doesn't say not. They came and they said, we're כנענים, I know you're going to attack us, and we'd like to join you. Basically, you know, we're surrendering to you and we're becoming a ייד. What's wrong with that? בכוונה גלויה, with a clear כוונה. ואין ללמוד מהמעשה שבימי משה שגם יהושע צריך להיות כן. ממילא, you can't say, well, you should learn from יהושע from משה that יהושע should do the same. ולהכי וילונו כל העדה במעשה דגבעונים. That's why the people argue by the time of the גבעונים. ולא יכול יהושע להשיב על טענתם שכן עשה משה. יהושע couldn't answer משה did, they'll say, very simple, when they came and they said the truth, we accepted them. When they lied, בערמה, we can't accept it. And that was And nevertheless יהושע did accept, he kept them, but we see why they argued and he couldn't answer this. Now, הערה 19, the רבי says like this: if you look in יהושע what רש"י says, ועל הא דביהושע פירש רש"י, when it says "גם המה", so here רש"י says, what does "גם המה" mean? They also did it. Like? Like in time of משה. There he says, כמו שעשו בני יעקב בערמה. Like שמעון ולוי when they killed שכם, they also did בערמה. They told them to מול and this, and that, and then and then they did בערמה. So, the רבי says, what is רש"י, לכאורה, it doesn't שטים דער רש"י. So it's, באמת, not נוגע so much to the שיחה, because רש"י here doesn't say it. But how does it fit סוף כל סוף that over there רש"י טייטשט this way? So obviously both are true. ואולי אפשר לומר, maybe say like this: דכיוון ד"גם המה" כתיב באמצע, the word "גם המה" is written in middle. והפירוש רש"י, so רש"י is like this, כאן, a נוגע to כאן, whatever is נוגע to our פרשה, he says, דקאי אלפניו. It says "ויעשו גם המה". But what does the "גם המה" go? On the word "ויעשו". דבגוף העשייה היה גם המה, that "גם המה" means that whatever happened here, when by by יהושע, is גם, is something that happened before. So the "ויעשו" means what happened, what they did. And second thing is the word after "גם המה" is what? Is "בערמה"? Oh, that the "בערמה" also, דקאי גם על אחריו, it goes on the second part, דבאופן העשייה היה גם המה, that there is another time they also something happened בערמה. So we're learning two things: there's something that happened like again, something before and this was a second time, in what happened. And then there's another נקודה that what did בערמה is also a repeat of something. וממילא הוכרח לומר זה בני יעקב. When did the same happen בערמה? By בני יעקב. איז נישט סתירה פון איין דרוש צום אנדערן דרוש. So here we see how the whole רש"י fits, all the details. והענין של תורתו של פירוש רש"י, to learn from חסידות in this רש"י is like this: ידוע, it says in the היום יום, פתגם אדמו"ר הזקן, the word of the אלטע רבי על הפסוק "מחוטב עציך עד שואב מימיך", it

says, from the wood choppers to the drawers of the water, so the אלטע רבי טייטשט עציך is מלשון עצה, not from לשון of wood, לשון of עצה. עצה means advice, thought, thinking. הכוונה, what it means, חוטב עציך means chopping wood, chopping עצות. צריכים לחתוך ולהסיר את העצות, you have to chop out all your עצות. Which kind of עצות? שרבות מחשבות בלב איש, people have all kinds of ideas, which means not ideas of קדושה. Look at the end of the פסוק: רבות מחשבות מחשבות בלב איש ועצת השם היא תקום, but people have other type of עצות. So you have to chop out all these עצות which are not the עצות of השם. שואבי מים, the drawers of the water, הכוונה means שצריכים לשאוב את המים המצמיחים כל מיני תענוג. You have to draw out water. What does water represent? So in תניא, in the first פרק of תניא, he says that water represents תאוות, cause water makes all kinds of געשמאק, physical תאוות, physical תענוגים grow. So water is the source of the תאוות. So ממילא the פסוק says chop out all your עצות, your private עצות, that's not the אייבערשטער'ס, draw out, take out all your תאוות. That's what it says in היום יום. אך אפשר שמישהו יטען, but someone could come and say what do you want from me? הא תינח יששכר, ממילא יששכר who is יושב אוהל, a person who sits and learns all day, וכל אחד ואחד בלימוד תורתו, and everyone sits in ישיבה and learns תורה, קיום המצוות, עבודת התפילה, the person is completely involved in רוחניות, does מצוות and learns, davens, אז בוודאי יש איסור של תערובת הרבה מחשבות שלו, then for sure for people like that you shouldn't mix in, it's אסור to mix in your all kinds of other types of thoughts, התענוג עולם הזה שלו, your תענוג עולם הזה. So that's a person that you could tell this advice. אבל זבולון, which is בעלי עסק, זבולון which is represents the business people, שעסקו בענייני מסחר, who is involved in מסחר, כולל and also באכילתו ושתייתו, he is not involved in קדושה always, in רוחניות, he is involved in גשמיות, even in his eating, הרי בזה, on that, מכיוון שהוא מטופל בדברים גשמיים, since he is involved physical things, צריך הוא לעזר ולהסתייע במחשבתו, so you do have to get help and get involved in your מחשבה. ובנוגע שיהיה בזה התענוג שלו, you should have your תענוג, שזה ממשיך הצלחה בכל אשר תעשה, you should have תענוג in גשמיות because you're a person involved in גשמיות, and the אייבערשטער wants you to do the גשמיות, I'm not saying you're doing something wrong, just וברכך השם אלוקיך בכל אשר תעשה, everything that you do. So what, who cares if I'm involved there with my קאפ? Cause we always know the ווארט that יגיע כפיך כי תאכל, that you have to, when you do, you have to put in your hands, but not יגיע ראשך. Famous story with the רבי הרש"ב that one of the big חסידים went into business and he opened the business of קאלאשן, of boots, of galoshen, and he was involved and came to the רבי הרש"ב, asked him advice what to do. So the רבי הרש"ב looked at him and said, "I heard of feet in קאלאשן. I never heard of a head in קאלאשן." So you shouldn't. But the טענה is, why not, if that's my, my, that's me? על זה באה ההוראה מפירוש רש"י, says רש"י the הוראה from רש"י, מלמד שבאו כנענים להתגייר. The כנענים came to become מגייר. And what's כנענים, you'll say? ונתנם משה חוטבי עצים ושואבי מים. And this חוטבי עצים ושואבי מים, which the אלטער רבי says means get rid of your עצות, get rid of your, of your תאוות, was said to the כנענים. Who's כנענים? כנענים שגם כנעני לפי הפירוש, סוחר. כנעני means a merchant. In הערה 24 you have a few ראיות that כנעני also means a merchant, a businessman. So even the businessman, צריך להיות עבודתו באופן של חוטבי עצים ושואבי מים, also כנ"ל. He also has to get rid of his תאוות and has to rid of his עצות. Now, ואם יעשה ויתן, so he still could continue in טענה, שהוא עבודה קשה ביותר, it's very hard עבודה, להגיע למדרגה, to reach a level אשר גם בעניינים הגשמיים צריך לסמוך, that even when it comes to your physical things, you also only have to rely ולבטוח לגמרי בהקדוש ברוך הוא, and to rely on the אייבערשטער completely, ולא לערב בהם המחשבה והתענוג שלו, not to mix in your own מחשבה and your תענוג. הנה מרומז ברש"י, so רש"י is מרומז, what's the עצה? So רש"י says, but this חוטבי עצים, who made him into חוטבי עצים ושואבי מים? ונתנם משה חוטבי עצים ושואבי מים, משה made it. The כנענים, which represents the business people, משה רבינו made the business people to have this עניין that to chop out the עצות and get rid of the תאוות. שהכח הזה בא מצד בחינת משה שבכל אחד ואחד, because we know everybody has a משה within him. ולגבי משה שבנשמת כל אחד ואחד מישראל, לגבי the משה aspect in every ייד, גם העבודה הנ"ל מילתא זוטרתא היא, it's a small, as a small thing. The רבי bases it on the לשון in תניא פרק מ"ב, he says here. There the אלטער רבי brings the, the פסוק where it says the אייבערשטער told משה רבינו מה השם אלוקיך, tell the יידן, מה השם אלוקיך שואל מעמך כי אם ליראה את השם. What's השם asking from you? Just have יראת השם. And the גמרא asks, he makes it so, you know, what's he asking, nothing, no big deal. What do you mean no big deal? וכי יראה מילתא זוטרתא היא? See the לשון the רבי quotes here, the גמרא says, "וכי יראה מילתא זוטרתא היא? It's a small thing?" The גמרא answers, "אין, yes, it's small. לגבי משה מילתא זוטרתא היא. לגבי משה it's a small thing." That's the גמרא. פרעגט the אלטער רבי in תניא, but he wasn't telling it to משה only, he was telling it to every ייד. So

what, what's the, what kind of answer is it that לגבי משה? What about the rest of the יידן? So the אלטער רבי learns פשט it's not thatת משה שבכל אחד ואחד, because we know everybody has a משה within him. ולגבי משה שבנשמת כל אחד ואחד מישראל, לגבי the משה aspect in every ייד, גם העבודה הנ"ל מילתא זוטרתא היא, it's a small, as a small thing. The רבי bases it on the לשון in תניא פרק מ"ב, he says here. There the אלטער רבי brings the, the פסוק where it says the אייבערשטער told משה רבינו, מה השם אלוקיך, tell the יידן, מה השם אלוקיך שואל מעמך כי אם ליראה את השם. What's השם asking from you? Just have יראת השם. And the גמרא asks, he makes it so, you know, what's he asking? Nothing, no big deal. What do you mean, no big deal? וכי יראה מילתא זוטרתא היא? See the לשון the רבי quotes here. The גמרא says, "וכי יראה מילתא זוטרתא היא? It's a small thing?" The גמרא answers, "אין, yes, it's small. לגבי משה מילתא זוטרתא היא. לגבי משה, it's a small thing." That's the גמרא. פרעגט the אלטער רבי in תניא, but he wasn't telling it to משה only, he was telling it to every ייד. What's what kind of answer is it that לגבי משה? What about the rest of the יידן? So the אלטער רבי learns פשט, it's not that משה שבלב כל אחד ואחד מישראל? No, it's not that, it's

not the פשט...מחשבות בלב איש ועצת השם היא תקום, but people have other type of עצות. So you have to chop out all these עצות which are not the עצות of השם. שואבי מים, the drawers of the water, הכוונה means שצריכים לשאוב את המים המצמיחים כל מיני תענוג. You have to draw out water. What does water represent? So in תניא, in the first פרק of תניא, he says that water represents תאוות, cause water makes all kinds of געשמאק, physical תאוות, physical תענוגים grow. So water is the source of the תאוות. So ממילא the פסוק says, chop out all your עצות, your private עצות, that's not the אייבערשטער'ס, draw out, take out all your תאוות. That's what it says in היום יום. אך אפשר שמישהו יטען, but someone could come and say, what do you want from me? הא תינח יששכר, ממילא יששכר who is יושב אוהל, a person who sits and learns all day, וכל אחד ואחד בלימוד תורתו, and everyone sits in ישיבה and learns תורה, קיום המצוות, עבודת התפילה, the person is completely involved in רוחניות, does מצוות and learns, davens, אז בוודאי יש איסור של תערובת הרבה מחשבות שלו, then for sure for people like that you shouldn't mix in, it's אסור to mix in your all kinds of other types of thoughts, התענוג עולם הזה שלו, your תענוג עולם הזה. So that's a person that you could tell this advice. אבל זבולון, which is בעלי עסק, זבולון which is represents the business people, שעסקו בענייני מסחר, who is involved in מסחר, כולל and also באכילתו ושתייתו, he is not involved in קדושה always, in רוחניות, he is involved in גשמיות, even in his eating, הרי בזה, on that, מכיוון שהוא מטופל בדברים גשמיים, since he is involved physical things, צריך הוא לעזר ולהסתייע במחשבתו, so you do have to get help and get involved in your מחשבה. ובנוגע שיהיה בזה התענוג שלו, you should have your תענוג, שזה ממשיך הצלחה בכל אשר תעשה, you should have תענוג in גשמיות, because you're a person involved in גשמיות, and the אייבערשטער wants you to do the גשמיות. I'm not saying you're doing something wrong. It's just וברכך השם אלוקיך בכל אשר תעשה, everything that you do. So what, who cares if I'm involved there with my קאפ? Cause we always know the ווארט that יגיע כפיך כי תאכל, that you have to, when you do, you have to put in your hands, but not יגיע ראשך. Famous story with the רבי הרש"ב that one of the big חסידים went into business and he opened the business of קאלאשן, of boots, of galoshen, and he was involved and came to the רבי הרש"ב, asked him advice what to do. So the רבי הרש"ב looked at him and said, "I heard of feet in קאלאשן. I never heard of a head in קאלאשן." So you shouldn't. But the טענה is, why not, if that's my, my, that's me? על זה באה ההוראה מפירוש רש"י, says רש"י, the הוראה from רש"י, מלמד שבאו כנענים להתגייר. The כנענים came to become מגייר. And what's כנענים, you'll say? ונתנם משה חוטבי עצים ושואבי מים. And this חוטבי עצים ושואבי מים, which the אלטער רבי says means get rid of your עצות, get rid of your, of your תאוות, was said to the כנענים. Who's כנענים? כנענים, שגם כנעני לפי הפירוש, סוחר. כנעני means a merchant. In הערה 24 you have a few ראיות that כנעני also means a merchant, a businessman. So even the businessman, צריך להיות עבודתו באופן של חוטבי עצים ושואבי מים, also כנ"ל, he also has to get rid of his תאוות and has to rid of his עצות. Now, ואם יעשה ויתן, so he still could continue in טענה, שהוא עבודה קשה ביותר, it's very hard עבודה, להגיע למדרגה, to reach a level, אשר גם בעניינים הגשמיים צריך לסמוך, that even when it comes to your physical things, you also only have to rely ולבטוח לגמרי בהקדוש ברוך הוא, and to rely on the אייבערשטער completely, ולא לערב בהם המחשבה והתענוג שלו, not to mix in your own מחשבה and your תענוג. הנה מרומז ברש"י, so רש"י is מרומז, what's the עצה? So רש"י says, but this חוטבי עצים, who made him into חוטבי עצים ושואבי מים? ונתנם משה חוטבי עצים ושואבי מים, משה made it. The כנענים, which represents the business people, משה רבינו made the business people to have this עניין that to chop out the עצות and get rid of the תאוות. שהכח הזה בא מצד בחינת משה שבכל אחד ואחד, because we know everybody has a משה within him. ולגבי משה שבנשמת כל אחד ואחד מישראל, לגבי the משה aspect in every ייד, גם העבודה הנ"ל מילתא זוטרתא היא, it's a small, as a small thing. The רבי bases it on the לשון in תניא פרק מ"ב, he says here. There the אלטער רבי brings the, the פסוק where it says the אייבערשטער told משה רבינו, מה השם אלוקיך, tell the יידן, מה השם אלוקיך שואל מעמך כי אם ליראה את השם. What's השם asking from you? Just have יראת השם. And the גמרא asks, he makes it so, you know, what's he asking? Nothing, no big deal. What do you mean, no big deal? וכי יראה מילתא זוטרתא היא? See the לשון the רבי quotes here. The גמרא says, "וכי יראה מילתא זוטרתא היא? It's a small thing?" The גמרא answers, "אין, yes, it's small. לגבי משה מילתא זוטרתא היא. לגבי משה, it's a small thing." That's the גמרא. פרעגט the אלטער רבי in תניא, but he wasn't telling it to משה only, he was telling it to every ייד. What's what kind of answer is it that לגבי משה? What about the rest of the יידן? So the אלטער רבי learns פשט, it's not that פשט that he said לגבי משה it's a small thing. It means לגבי every איד, every איד has a בחינה of משה in him, and לגבי, because of that בחינה of משה, it's easy to have יראת שמים. The רבי says the same thing here, נתנה משה ח' פ' יראת שמים. משה made them. That means משה could give that כח, משה רבינו. Now I want to add, the רבי doesn't say it, but it means the רבי says here to לגבי the משה in every person, you could say the משה רבינו of the generation gives you the כח to do it. There's I think the תולדות says that פשט in this גמרא in not like תניא, a little bit different. The same גמרא, the גמרא asks מילתא זוטרתא, it's a small thing, and לגבי משה. So he answers The אלטער רבי says, אין, yes, לגבי משה, לגבי the משה in every איד, it's a small thing. He says like this, אין, yes, לגבי משה, when you're connected to משה, מילתא זוטרתא היא. If you're connected to משה רבינו of the generation, then it's מילתא זוטרתא היא. So that's the thing here, then you could even do this. This is נוגע to the שיחה. I just want to take a couple of seconds cuz some people ask me this, I want to say it. ניצבים has three שיחות. And people ask, how do you have three שיחות? We know that from כרך י' to כרך י"ד we have each week has two שיחות. What happened? Every week in the year תשל"ג-ל"ד, every week came out a pamphlet, the ליקוט for the week. So when they made it into ספרים, so each פרשה has two because of two years. And actually in the front, in most of the prints, in the front of the ספר, it tells you even each שיחה which year it was printed. So it's ל"ג and ל"ד, some שיחה every week one שיחה is from ל"ג, one ל"ד, and it says there. Where did this ניצבים ג' come in? How did, and look at the front, you know what it says, which date, where it was printed? Printed ל"ב. Look in the front, שיחה ג' is תשל"ב. ל"ב, look, the שיחה didn't come out, the ליקוטים didn't come out, so where is it from? So people ask, so I'm just mentioning it now, what happened was תשל"ב, the ליקוט didn't come out, but not the whole year, but a חלק of the year, every week every time there was a פארברענגען, we gave in to the רבי a a קטע, a a a שטיקל קיצור of the פארברענגען or of a שיחה, and the רבי was מגיה it. What happened to all these שיחות? Later on when they printed the ספרים, they all went into the הוספות. What is the פשט הוספות in ליקוטי שיחות? Every ספר ליקוטי שיחות has הוספות. Some of them more הוספות are bigger than this. So the הוספות are any, besides there are a lot of letters which are שייכות to the פרשה that were printed there, any שיחה that the רבי was מגיה that was not part of the series of ליקוטי שיחות went in some place to be printed in the ספרים. So it's called הוספות. Sometimes there were some שיחות that the way it was written and the way the רבי was מגיה is in the same style as ליקוטי שיחות. ליקוטי שיחות is a certain style: a קושיא or a רש"י, a קושיא, תירוץ, and a buildup. The other שיחות are all kinds of different ענינים. So sometimes a שיחה fits to the same style exactly as ליקוטי שיחות. So I remember when this the שיחה of ניצבים תשל"ב, the רבי was מגיה this שיחה, and this שיחה there is is ממש like a regular רש"י שיחה which is similar to this. So we had a whole meeting about it and we decided the הוספות for some reason is not really learned so much. Even now in the project ליקוטי שיחות, no it's not the הוספות. People look at it, you you find something, but you don't learn it normal. If it's so if a שיחה goes into the regular space of ליקוטי שיחות, it's learned more. So some שיחות, they don't fit cuz you could see it's a different thing. But those שיחות that do fit, so we decided that we'll put into ליקוטי שיחות. So תשל"ב, the רבי was מגיה this שיחה, it was from a פארברענגען פארברענגען ניצבים תשל"ב, the רבי was מגיה that week, and it came out separately as a שיחה. But when the ספר was printed, this went into this place. Other places other also, not too many, others also, like in חלק י' חנוכה was not part of ליקוטי שיחות, but the רבי was מגיה after the פארברענגען, and it's a ממש a קושיא on the רמב"ם, the ביאור, so it went in. And that's why here we have this a third שיחה, and it came out תשל"ב, but not in the regular series of ליקוטי שיחות. Anyway, just a סתם for information cuz a lot of people asked me, so I'm explaining it. Okay, גוטע נאכט, till next time בלי נדר, אם ירצה השם. The רמב"ם

himself already said this, you know, hundreds of years ago. The רמב"ם wrote in the Guide for the Perplexed, he says, it's a מצוה to learn physics, because how can you love something you don't know? So if you want to love God, you have to learn science. He's not making an argument, and here, maybe I'll conclude this, you know, sort of response to this first, to this idea. He's not, the רמב"ם is not making an apologetic argument. He's not saying, "Look, you should study science because you could get a job." [Non-speech audio] nor may we take תרומה from one that has been finished on one that has not yet been finished, meaning the preparation of it hasn't been finished. And therefore, writes the מחבר, if someone is pressing, someone pressed their olives and they came out and they made, let's say, two barrels of oil, two large barrels of oil. But on one barrel of oil, it says in English, it was not yet cleared of the lees of the oil. Which means the bottom layer of oil had a sediment and was still cloudy and had remnants of the olives, and that had not been cleared and separated yet. The other barrel had already been cleared and was refined and finished.