We're holding page 91, the second column. The nekudah till now was that the Rebbe brought the Ramban בנוגע כיבוד אב ואם. That the mitzvah of כיבוד אב ואם is not a מצוה בין אדם לחבירו, between man and other man, which it would sound like, but it's a מצוה בין אדם למקום. As the Ramban says, if you give kavod to your father, you're really giving kavod to the Oibershter, because he's a partner in your creation. The question is, how is it that you give kavod to your father and your mother, you give kavod to the Oibershter? Now, the Chinuch said something different, and the Ibn Ezra said something different. They said, first of all, by giving kavod to your parents, what you're showing is appreciation. They raised you, they put in so much kochot to you, when you weren't able to help yourself, they helped you, so obviously you have to appreciate it and help them. And then they also add the words that the father and the mother are the reason why you're here. Now that seems to fit the reason that you're here, that means that they part of the creation. But they also add the words that they worked for you, so you got to work for them. But the Ramban doesn't say that. The Ramban just says one vort. Why is the kavod of your parents the kavod of the Oibershter? Because they were משותף ביצירתו, they were partners in your creation. What does that mean? So let's learn here further. ויש לומר, on top of 91, second column, דזה שענין דכיבוד אב ואם גופא כבוד הקל. In other words, according to the Ramban, the Ibn Ezra, according to the Chinuch, by giving kavod to your parents, it will make you reach to get to giving kavod to the Oibershter. But according to the Ramban, it seems that giving kavod to the parents is itself, this is giving kavod to the Oibershter. What does that mean? So he says, הוא רק מפני שמשותפים עם הקדוש ברוך הוא ביצירתו. It's only because the father, the mother are partners with the Oibershter in your creation. דזה שההורים עשו הכל בשביל הבן, this fact that the children did everything for the child, the parents did everything for the child, גמלוהו וטפחוהו וכולי, they raised him, they clothed him, all this, אין זה בגדר שותפות עם הקדוש ברוך הוא. That's not the partnership to the Oibershter. That's not the partnership. That's not called a partner to the Oibershter. כי אף על פי שהאמת הוא, even though the truth is, שהוא יתברך זן את העולם כולו, the Oibershter feeds everything and the Oibershter makes everything happen. So lichorah, if you feed your child, nu, if you feed feed your child, really you're doing the Oibershter's work. The Oibershter is really feeding him. The Oibershter makes everything happen. You are like the kli through which the Oibershter makes it. So lichorah you could say that also: the parents raised the child, fed the child, clothed the child, they're partners to the Oibershter. The Oibershter really be'etzem does it and they did it together with the Oibershter. מכל מקום, כיון שפעולות אלו הם דברים שבטבע, still, because these acts, feeding, giving to drink, all this, are things of nature, שהאדם עושה כאילו בכח עצמו, that a person does as if it's by his own, you don't see the Oibershter's connection here, even though be'emet it's true. אין זה נקרא שותפות במעשה הקדוש ברוך הוא. That's not called a partner with the Oibershter. When we say a partner, it means you're takeh actually, without him you wouldn't see that something should happen. Two partners, without each partner this thing wouldn't be. So you don't see, when a person feeds somebody else, you don't see that you're a partner with the Oibershter. Even every time you give somebody food, be'etzem you're a partner with the Oibershter, but we don't say that. מה שאין כן ביצירת הולד, but the creation of the child, שאין זה בכח אדם לבדו להביא את הולד לעולם, it's not possible for a human being himself to bring a life, a living human being into the world, אלא אך ורק בצירוף שותפות גלוי גלויה דהקדוש ברוך הוא, could only happen with a revealed, open partnership with the אויבערשטער, שניתן בו רוח ונשמה, that the Oibershter gives the רוח ונשמה. Everyone knows that the father and the mother don't give the life. They make the body, and the life comes from the Oibershter. So here there is a an open partnership between the parents and the Oibershter. So this is all the chinuch? Not the chinuch. The chinuch says that through this, through giving kavod to your parents, you will get to give kavod to the Oibershter. Right, but all the things about feeding and That's all the chinuch. And that's not called you're a partner to the Oibershter. When the Ramban says you're a partner to the Oibershter, is not talking about that. He's not talking about the fact that you fed the child, and you took care of the child. When the Ramban says that you are a partner, means in the actual creation of the child. Only that. That's where you see they're a partner. When the Gemara says that the Rebbe quoted before, ג׳ שותפין באדם, there are three partners: the father and the mother and the Oibershter. What does the Gemara say? The father gives the certain part of the body, and the mother gives other part of the body, and who gives the life? It's not the parents, they it's the Oibershter. So here we actually see b'galui how there is a partnership of three: of two parents and the Father. So when the Ramban says, he doesn't mean what the chinuch said. The Chinuch also said it's kavod to the Oibershter, but he didn't mean The Chinuch means that because you will get to kavod to the Oibershter. The actual fact that you're feeding the child is not a partnership with the Oibershter. The Ramban meant partnership with the Oibershter means the creation.

ואולי יש לומר, so the Rebbe says even more, דגם חלק האב והאם, הגוף, you go even further. Till now we said, how is there a partnership? The father and the mother give the guf, the Oibershter gives the nefesh, the life, the neshamah. Now he's adding that even the part of the parents, which is the גוף, תלוי באופן גלוי בהקדוש ברוך הוא, is also dependent on the Oibershter. Ah? The Rebbe is adding, ואולי יש לומר, he says, that when we say that you're a partner with the Oibershter, the partnership is not only that He gives His part, the Oibershter gives His part and you give your part, which is also a partnership, because to have a normal person, you have to have all three parts. So you give one chelek, the mother gives other chelek, and the Oibershter another chelek. But it's even the chelek of the parents, really it's a partnership with the Oibershter. Vechayadua, we know, שכח ההולדה שבנבראים אינו בהם מצד עצמם. We know that the fact that creatures, human beings and even animals, are able to create, to give birth to children, it's not something that is there be'etzem in them, אלא הוא כח האין סוף הבלי גבול של הקדוש ברוך הוא. That itself is a special koach that the Oibershter put into the people. Different than everything else. You could say everything. A person could see. Well, who made him see? Odai the Oibershter. What does it say in in in Chumash in Parshas Shemos? What did the Oibershter tell Moshe Rabbeinu? מי שם פה לאדם? Who gave made a person able to talk? Who made a person able to see? Who made a person able to hear? הלא אנכי ה׳. It's the Oibershter did it. That's true. But lefoal, the Oibershter created a person, and this is the nature of a person: a person is able to see, a person is able to hear, a person is able to do all the things. This nekudah that a person is able to recreate another human being, that's not from the creation of the person himself. That's a special כח האין סוף הבלי גבול that the Oibershter put in. כי נבראים מצד עצמם, because נבראים on their own would not be able to do it. They're just looking at a נברא, even the way the Eibershter made them, without the extra koach He put in beyond the fact that they're a נברא, you wouldn't do it. Why? Because נבראים on their own, הרי הם מצד גדרם במידה וגבול. Looking at the גדר of a creature is limited. They cannot have anything that is בלי גבול. ואין שייך שיהיה בהם מצד עצמם כח ההולדה שהוא כח בלי גבול. The כח ההולדה, the koach of giving birth, is a koach of בלי גבול. What do we see as בלי גבול? להוליד עד אין סוף. This is something that has no limit. This person has a child could have a child, and that child could have a child, and that child could have a There is no end to it. This is a אין סוף כח like this, everything in gashmiyut is limited. A person could see as much as he could see, a person that's limited. This is a koach which is בלי גבול, וגם עצם ההולדה הוא ענין של חידוש, ענין יש מאין. And not only the fact that it could go on and on and on and on, which is a כח הבלי גבול which is a special koach of the Eibershter, the fact that you could create יש מאין is a special koach of the Eibershter. The עצם ההולדה is creating something from nothing, this is ואינו אלא מצד כח האין סוף של הקדוש ברוך הוא, it's only because there is a special, infinite koach of the אויבערשטער שקבע בגוף האדם, that the Eibershter put into the person, in addition to the person being a person, וכח המפליא לעשות, with the koach of the Eibershter could do anything. על דרך זה בפשטות בבעלי חיים, animals is the same. It's nothing davka by people. Ah? Planting a plant? We'll see later, yeah. Planting is also something like that. And that's called the כח המפליא לעשות.

Why does he use the כח המפליא לעשות, that punkt that lashon? Should have said, he kept on using the לשון כח הבלי גבול, כח האין סוף. Why does he use the לשון כח המפליא לעשות? Where do we use the לשון מפליא לעשות? In the brachah of אשר יצר. What does it say in Chassidut? Why do we use מפליא לעשות in אשר יצר? Why עפעס אשר יצר has to do with מפליא לעשות? The teitch of מפליא לעשות means he does wonders. Why is epes this wonders? Everything is a wonder. The fact whatever we have is a wonder from the Eibershter. The answer is he uses כח המפליא לעשות, we use the לשון כח המפליא לעשות when there are two opposites. The brachah of Asher Yatzar is a brachah for being alive, being healthy, being alive. Who gives the person his life? The neshamah, the nefesh. The nefesh, when the nefesh is connected to the guf, then the person is alive. The nefesh and the guf are basically two opposites. The guf is gashmi, the guf is gashmi, the nefesh is ruchani. You ever hear how does gashmiyut and ruchniyut meet together? They those don't mix. It can't mix. Gashmiyut and ruchniyut can't mix. The best dugma of gashmiyut and ruchniyut not able to mix, within גשמיות גופא we have a dugma. Within the gashmiyut of this world, there is a level, inyan of seichel. Gashmi is this, tangible. Seichel is not ruchniyut, it's not Elokut, it's not ruchniyut. It's part of Olam HaZeh. But in Olam HaZeh itself, it's a different level. Now did you ever see of the mixture of a sevara with a table? You know what? You know I tried to explain a Tosafos to this table, and didn't understand it. So I explained it better. I gave I gave him a better mashal. I tried to hak arein in table, doesn't work. Why not? Gashmiyut and seichel just don't mix! They're two different worlds. If gashmiyus and seichel, and seichel is also part of olam hazeh, don't mix, how could gashmiyus and ruchniyus mix? It takeh can't, it's two opposites. So there is a special כח המפליא לעשות. Ah? You can't make gashmiyus with seichel. Can't! A guy will think sevarot to think till tomorrow, it will become something? You can't make my gashmiyus with seichel. With your seichel you can make gashmiyus. How could you make with your seichel gashmiyus? No, if your seichel, your seichel tells you what your כח המעשה should do. That yeah, but it doesn't make it. It doesn't create it. And no, no, it's seichel helps you understand how to do it. What what you're doing is the gashmiyus, pashut you're dealing with a gashmiyus'dik object. But seichel itself, pashut you should think and that should mix with the gashmi? But al kol panim, certainly a sevara cannot go in. So therefore, when we talk about the connection between the neshama and the guf, we call it מפליא לעשות. That's a pele! More than just etzem creation. Creation is one thing, but after it's created and there are two opposites there, that's a chidush. The same lashon the Rebbe uses here also. A gashmiyus'dike person who is mugbal, who is limited, should have the כח הבלי גבול of כח היולדה, that's a setirah. In itself, it couldn't happen. It's a special extra koach that the Oibershter put into the nivraim, into baalei chayim, into the animals, and certainly into a person that you're able to have this כח הבלי גבול. So what it comes out here is that not only the neshama, the nefesh that goes into a child that's born is the Oibershter's chelek, like every partnership you have a few parts, so the Eibershter's part is the nefesh that's put in, but the Rebbe is saying is here even more, even the chelek of the person, of the human being, of the father and the mother, also in itself has the koach of the Eibershter, cause they couldn't do their share without the extra koach of the Eibershter. They couldn't create the gashmiyusdike of the guf. The etzem creation of a human being is something that's extra koach from the Eibershter. So here, the shutfus of the Eibershter is much more. Yeah? Not asking, stating a fact. No, farkert, that's why it's a partnership. Okay, let me Huh? Just like the neshamah part. Yeah, but that's not בגלוי, that's In an animal, you're right, it's takeh the same thing. In an animal, it's also כח המהוה בלא הפסק, but in this there's you don't see a nefesh. It gives it kiyum, not chayus. Kiyum is existence, chayus means life. An animal is alive, a person is alive. Even tzomeach has a certain life. What he's trying Okay, let me explain this. A partnership is when two people together make up one thing. A partnership means we go together into one business. If I do my business and you have your business, that's not a partnership. So when we say the the parents and the and the Eibershter are partners, because together they make up one human being. The parents give the guf, the Eibershter gives the nefesh, and together there is a human being, there is a full person. That's a partnership. So the person is a partner with the Eibershter. Then the Rebbe goes further: this partnership is even stronger. The partnership of a person with the Eibershter is because the part that the person accomplishes is also together with the Eibershter. On his own, he wouldn't do it. On his own, not only there wouldn't be a living human being let's say the Eibershter wouldn't put in a neshamah, what would you have? You'd have a body without a nefesh, wouldn't be alive. Now he's saying without the גילוי'דיקע שותפות, partnership of the Eibershter, you wouldn't even have a body! To create a body is יש מאין, and it's also כח הבלי גבול. So since it's a כח הבלי גבול, this is the Eibershter that is doing it. So mimela, this all shows the connection between the parents and the Eibershter. Not only because each one does his chelek and together they make up one person, one living person, in the part of the person, he's also a shutaf with the Eibershter. The Aibershter together with him does it, because he himself would never do it without the Aibershter. So what are we getting from here? Let's go to the next page, skip the brackets:

וכיון שכל ענין יצירת הולד לא יתכן אלא בשותפות גלויה דהקדוש ברוך הוא, since the whole creation of a child would not be able unless there is the partnership, the open, revealed partnership with the אייבערשטער, לכן כאשר מכבדין את האב ואת האם מצד ענין זה שמשתתף ביצירתו, הרי זה גם כבוד הקל. So therefore, if you give kavod to your father and mother because they are partners with the Aibershter, so whom are you really giving kavod? This kavod to the parents is kavod to the Aibershter. If you give them kavod because they raised you, and they fed you, and they did all things to you, then you're giving kavod to them. Indirect, it's the Aibershter also, because who gave them the money to be able to buy food for you? The Aibershter, fine. It's true. Directly, you don't see it. But since they are part they are partnership and the father and mother himself, what they did was really the Aibershter's a thing, they did it together with the Aibershter, so then you can't separate between the two. Giving kavod to parents for the creation, which means The Rebbe doesn't say these words, but I'll put in these words. That means you're not giving kavod to your parents, you're giving kavod to the creation that your parents made. And that's the Aibershter, because their creation is nothing but the Aibershter. They couldn't do the creation without the Aibershter. So automatically, even though begashmiyut you're giving kavod to your parents, but if you have in mind that the reason you're giving them kavod, like the Ramban says, because they were משתתף ביצירתו, that means as if you're saying, you know why I'm giving kavod? Because they, together with the Aibershter, made me, that means that you're giving kavod to the fact that I was created, and by whom were you created, really? 95% by the Aibershter. So giving kavod to the parents, which is giving kavod to the creation of yourself, is giving kavod to the Aibershter. וזהו גם נקודת הביאור בדברי הרמב״ן, this is the nekudah of the biur in the words of the רמב״ן, דכיבוד אב ואם הוא כבוד הקל, giving kavod to the parents is really giving kavod to the אייבערשטער, שמדבריו משמע, כנ״ל סעיף א׳, from his words come out, שבעיקרו הוא ענין של בין אדם למקום, that be'emet it's not a mitzvah between אדם לחבירו, but between אדם למקום, שלכן הובא בחמשת הדברות הראשונות. That's why where is it written? In the first five dibrot, which as the Ramban divides, the first five is kavod of the Aibershter, the other five is kavod of people, like don't kill, don't steal, and all these things. And this belongs to the first, because this is also כבוד הקל. Then the Rebbe adds, and go back let's go back to the top of the page in the brackets: uleha'ir, after the Rebbe said before that even the chelek of the parents, the only way they could do their share of creating the body is because the Aibershter gave them the special koach of giving birth, ולהעיר שיש כמה בני אדם, אנשים ונשים, many people, men, women, שהם בריאים ושלמים בתכלית הבריאות, they're healthy 100%, ואף שאין שום חסרון כלל באיברי גופם, there's nothing wrong with their physical body, ומכל מקום אינם מולידים, and they still can't give birth. It happens that you have parent, people who can't have children, and they go to the doctors, and the doctors cannot figure out, there is nothing wrong. So what is it? So why is it takeh? If there's nothing wrong, why are these people, don't, can't have children? I don't know whatever whatever the situation is, but, yeah. לפי שענין ההולדה אינו ענין טבעי בלבד, because the giving birth is not just a natural thing. Seeing with your eyes is a natural thing. There's no such thing as a person can't see chas veshalom, chas veshalom, and they don't find anything wrong. There's no such thing, you'll always find something wrong, wrong with the eye, wrong with this, wrong, something is wrong. There's no such thing a person can't walk and there's nothing wrong. And here, why? Because that's natural, and if it's natural you should be able to see or you should be able to walk if everything is fine. This is not a natural thing. אלא תלוי בהמשכת כח האין סוף לענין ההולדה. This depends on the, special koach of the Aibershter to give birth. And sometimes the Aibershter doesn't give the koach. וכמו שכתוב it says, זכר ונקבה ברא אותם, the אייבערשטער created male and female, ויברך אותם אלקים, the Aibershter gave them a special berachah, ויאמר להם אלקים פרו ורבו, and it says multiply. It's a strange thing. It says here clearly in the pasuk, if you look at the pasuk, it doesn't say that the Aibershter created human being and He said to them, now you shall see, and now you shall be able to walk, and now you shall be able to hear. Doesn't make any sense. Why? When we say He created a person, He had to give him a berachah you should be able to see? That's part of what a person is. When you say the Aibershter created a person, that means He created a person with a head and with hands and with feet and with sight and with all the things. So how come here, lichorah, one of the things a person has that he's able to give birth, so why doesn't why does the Torah say the Aibershter created the person, He gave him a berachah you should multiply? That's that's a natural thing, that's part of the person. Doesn't say the Aibershter gave you a berachah, the Aibershter created the person, and He gave him a berachah you should see. What's the pshat here? דאף כשיש שלימות בטבע גופו שיוכלו להוליד, even though a person it could be the Aibershter created a person full, and bateva, normally, you should be able to like anybody else who could give birth, מכל מקום צריכין הם לברכה שיופרו וירבו, they need a special berachah in addition to their being a human being normal creation of a human being. וברכה זו הוא כח האין סוף שנמשך באדם כדי שיוכל להוליד. This berachah, a special koach the Aibershter gave, that you should be able to give birth. And why takeh according to the sichah, why do you need a special brachah? And the Rebbe quotes from ס\"ו, because it's not part of nature. This is a כח האין סוף. When the Aibershter created a human being He created a limited human being, with all the limited kochot. Any koach a person has which is בלי גבול, that's not what the person is. That's something in addition to the person. So the כח ההולדה of a person is a כח בלי גבול, a כח האין סוף. So this explains that when the person, the father and mother are responsible for the the fact that the child is created, but it's not their own thing doing, it's the special koach the Aibershter gave. So meimela it comes out like this, that the עצם יצירה, the etzem creation of a child that the parents do, it's all because of the Aibershter. And that's the pshat the Rebbe says in the Ramban, that why is the what's the inyan of the mitzvah of כיבוד אב ואם? Doing that, you are giving kavod to the creation that happened to you through your parents, which really did not happen through your parents, it happened through the Aibershter, because what your parents did is the Aibershter. And meimela it's called giving kavod to the Aibershter. It's a complete different insight in כל המצוה of כיבוד אב ואם and in pshat in this Ramban. Now lichorah, the pshat is fine, already we know the pshat, but the Rebbe is going to continue and give a lot of depth to this pshat, much more than it sounds. So we have another minute, we could just start further. There are interesting he'arot here. I think maybe we should learn them. Okay, maybe at the end. First let's start.

ויובן יותר בהקדם דברי הגמרא. This to be explained even more by first bringing in the Gemara. What's the Gemara? An interesting one, so we'll just learn the Gemara. בשעה שאמר הקדוש ברוך הוא, one in Kiddushin: בשעה שאמר הקדוש ברוך הוא אנכי ולא יהיה לך, when the Eibershter said, \"I'm your God, don't have any other gods,\" אמרו אומות העולם, so the goyim said, לכבוד עצמו הוא דורש. Der Eibershter is looking for himself, he's looking for his own kavod. כיון שאמר כבד את אביך ואת אמך, then when he said, \"Honor your father and mother,\" חזרו והודו למאמרות הראשונות. So then they admitted to the others, because giving kavod to the parents is not kavod of der Eibershter, it seems like. So when they heard that der Eibershter cares about the parents also, ah, obviously he doesn't only care about himself, so they said, \"Oh, so when der Eibershter said don't have any other god, he also didn't mean himself.\" ופירש Rashi, and Rashi says, כל שכן שחייב אדם בכבודו, שאף הוא שותף בבריאת בבריאתו ווי אביו ואמו, וחייו ומותו מסורים בידו. That when they heard der Eibershter's כבד את אביך ואת אמך, they said, \"So now we understand that it's not that he cares about himself, it's important for us to give kavod to der Eibershter. If you have to give kavod to the parents, certainly you have to give kavod to der Eibershter, because der Eibershter was also a partner in the creation of the child, like the father and mother, and not only that, וחייו ומותו מסורים בידו, and life and death of the child, of of the people is in the hands of Hashem. So certainly you have to give kavod to Hashem.\" Now based on this Gemara and the Rashi, it'll come to explain כיבוד אב ואם. And this further part gets is much deeper and much more an understanding of what כיבוד אב ואם is.