We're holding here, we started סעיף ג, but we have to start over again. The nekudah till now was, and I repeat again before we even started, this is a very fundamental sichah further on to understand the depth of the mitzvah of kibbud av va'em. So till now we learned that peshat in the Ramban, that the Ramban said that the mitzvah of honoring your father and mother is a מצוה בין אדם למקום. It's not a mitzvah between man and man, but it's a mitzvah between man and Oibershter. And the reason that Ramban says so is because you have to honor your father because he was he participated in the your creation. The Rebbe explained what it means. Since there are three partners in a person, so without the Oibershter's part, the father and mother's part would not be mean anything. They give the body, but the body without a nefesh, without life, is nothing. So really when they give their part, really you when the parents give their part, their part is only valuable if the part of the of the Oibershter goes together with it. But then the Rebbe goes on further. And that's the main point. Not only is their part not has no value if not for the Oibershter's part, they cannot do their part without the Oibershter making them do their part, because the mere fact of creating another human being, without even with life, creating another human being is only בכח האין סוף. Only the Oibershter could do it, b'koach which is in addition to teva. על פי טבע it can't happen. And m'meila, the fact that the father and mother did their share, it's also be'etzem doing it through the Oibershter. Who's doing their share? The Oibershter is doing it for them, because they themselves couldn't do anything. And he says that's what the Ramban means when the Ramban says that you give kavod to your father, not only this will bring you to give kavod to the Oibershter, like the Chinuch says, this is kavod of the Oibershter, because the creation that the parents did, it's the Oibershter that made within them that made them do it. And m'meila, now we understand the simple simple, in a simpler way, peshat in the Ramban that you give kavod for your parents, it's giving kavod to the one that because they're part of the creation, which is really the Oibershter. But then the Rebbe says we'll understand this even deeper. Let's start over again, we'll go fast over again.

ויוסף יותר בהקדם דיובי הגמרא. First to bring the Gemara, the Gemara says in Kiddushin: שעה שאמר הקדוש ברוך הוא אנכי ולא יהיה לך, when the Oybershter said the first two dibros in עשרת הדברות, I am your God, and don't have any other gods, אמרו אומות העולם, so the goyim said, לכבוד עצמו הוא דורש. He wants all the kavod! He doesn't want you to give kavod to anybody else. So he said, you remember, only I'm the only one, no one else. כיון שאמר כבד את אביך ואת אמך, but then when they heard him say give honor to your parents, חזרו והודו למאמרות הראשונות. So they said, ah! So the Oybershter is not such a big baal gaavah that he wants the only kavod. Because if that would be the reason why he doesn't want you to give kavod to avodah zarah, because he wants everything for himself, he wouldn't ask you to give kavod to to the parents. ופירש Rashi, Rashi explains what it means: כל שכן שחייב אדם בכבודו, שאף הוא שותף בבריאתו כאביו ואמו. That the goyim took out from here that if the Oybershter wants you to give kavod to the parents, certainly you have to give kavod to the Oybershter, because he was a partner in what the parents did, וחייו ומותו מסורין בידו, and to live, to die is given over in the Oybershter's hands. This is what the Gemara says.

ובפירוש דברי הגמרא כתב החיד\"א. As a pshat in this Gemara, the Chida writes. Who is the Chida? First of all, what's the ראשי תיבות חיד\"א? Chaim Yosef David Azulai, or Azulai, some pronounce it. That's the Chida. The Chida lived in the time of the Baal Shem Tov. Maybe he was a little earlier, but he also in his sefer he mentions that there is a Baal Shem Tov in the world. Just Baal Shem Tov just started then. And he was a big, was a Sefardi. There were a lot of sefarim, a lot of sefarim, probably from the most that you can a groyse sach seforim. He had another thing that he did, just to get acquainted with the Chida. He traveled a lot. He traveled all over the world to see Jewish communities and things like that, and he saw כתבי יד of sefarim that were not printed, and sefarim that are not common, and on the way, traveling different countries, he saw so many sefarim. So he quotes so many things which other people don't, can't quote. He had a phenomenal memory. I mean, he was so he'd remember whatever he saw once, he remembered, and he's known as a big posek. He wrote many, many sefarim. He's brought down in many, many places. Like they have a lot of things known as the Chida. So the Chida writes peshat in this Gemara, and he explains peshat in the גמרא על פי מה שכתב הרמב\"ם ריש הלכות עבודה זרה. Based based on what the Rambam writes in the beginning of הלכות עבודה זרה. This is the Rambam. Here he quotes the Rambam. Let's quote, learn the Rambam: בימי אנוש, in the time of אנוש, טעו בני האדם טעות גדולה. In the time of Enosh, people made a terrible mistake. ונבערה עצת חכמי אותו הדור, the chachamim of that generation, their mind blew, their mind became crazy. וזו הייתה טעותם, this is the mistake they made. Actually, from the time of Enosh, that's when avodah zarah started. That means till then, people believed in one God. The Eibershter created the world and he's the only one you have to daven to and thank, etc. His time, people got stupid, they made a mistake. What did they start thinking? This is the mistake they made. אמרו, they said: הואיל והאלוקים ברא כוכבים אלו, since the Eibershter is the one that created the stars, והגלגלים, and the the spheres, okay, that's the word, להנהיג את העולם, to run the world, ונתנם במרום, and he put them up in the heaven, וחלק להם כבוד, and the אייבערשטער himself gives them kavod. In other words, he gave them a specific position that they have a specific job that the אייבערשטער gave them. והם שמשים המשמשים לפניו, and they serve the אייבערשטער. נו, ראויים הם לשבחם ולפארם, ולחלוק להם כבוד. So, don't they deserve we should give them kavod, too? If the Eibershter gave them a job, and they are the shamashim of the Eibershter, don't you give them kavod? If you know there's a king, and the king has servants which serve him, vadai they don't get the same kavod as the king himself, but shouldn't you give them kavod too? After all, they're serving the king. התחילו לבנות לכוכבים היכלות, so they started bringing, building like churches for the stars, ולהקריב להם קרבנות, and to bring korbanot to the stars thinking that the stars are also something special and we have to give them kavod, ולהשתחוות למולם, and to bow down to them, וזו היא עיקר עבודה זרה, this is the main part of עבודה זרה. So basically, this is nafka mina to know how did עבודה זרה start. This is the simple peshat. We know עבודה זרה is you have a statue and you bow down, you say, \"You are my God.\" Meshugener, crazy guy! You make a picture of a sun and you say, \"Sun, you're my God.\" How could this crazy thing be? You believe that this star, this rock is the is the Eibershter? It started like this: They saw that the sun gives them heat, gives them light. The sun gives them all kinds of things. The moon gives all kinds of things. The stars give all kinds of things. So they said, ein hachi nami, the Eibershter told them to do it, so they're all shamashim of the Eibershter. But nevertheless, they deserve something. And they started thinking: If I want the sun to give me light, if tomorrow I need heat, light, I want there should be a lot of light, who should I ask to give the light? The sun, 'cause the sun has a job to do. The sun has a job, and the the sun gives the light. So if I want to pray and ask, \"Please, I need light,\" so why pray to the Eibershter? Pray directly to the sun! So they started davenen to the sun. What happened then if a guy decided it was at night, and he wanted to daven to the sun? Nu, there's no sun. Sun is you can't see the sun. What do you do? So know what they tired of doing? They made an image of the sun which represented the sun, and they started praying to that image. Eventually, people bichlal forgot how all started. The original generation knew that this is all because of the and they thought this is what the Eibershter wants, 'cause the Eibershter gave them a job, so the Eibershter wants us to give them kavod. But that's a mistake. What's like but lemaaseh what happened later, in the next generation? They didn't know that. All they saw is their parents are praying to this big rock that looks like the sun, so they thought, \"This is our God.\" Now, why is this a mistake? Wouldn't they're right? There is a sun, the sun gives us heat, the stars give us whatever, everyone gives us, and the Eibershter, they're shamashim for the Eibershter, so what is wrong with doing this? The answer is that they have no power of their own. They're only כגרזן ביד החוצב, they're only like a ax, an axe in the hand of the chopper. If you chop off a tree, who chops off the tree? The person takes an axe in his hand and knocks on the tree, and chops the tree down. Now if you look at it very narrow-minded, you say, \"Who chopped off the tree? The axe.\" So you're going to come over to the axe and say, \"Thank you, axe, for chopping of the tree. Now say, please, I need tomorrow another tree to chop off. Please, axe.\" Can be crazy! Who do you ask? You ask the person! Oy he used the axe? The axe has no power of its own. It's only a tool in the hand of the chopper. So too, the sun and the moon have no rights of their own, they have no power of their own. The Eibershter gives us light. He gives us light using the tool of the sun. So just like you can't pray to the ask the tool to do the job, you can't ask the sun. But they made that mistake. \"So עבודה זרה started because of שיתוף?\" \"Started with שיתוף.\" \"Started with שיתוף?\" \"It could be שיתוף. שיתוף is, the truth is the sichah goes through this inyan of שיתוף. But normally שיתוף is if you believe that they have their own power and you believe that the Eibershter is has a veto power. If you believe there are two equal partners, that's not שיתוף, that's עבודה זרה. So it could be this sounds like this is like שיתוף. In the sichah we'll talk about this.\" \"In those days, by עבודה זרה, what what the Rambam says, he says that they started praying to the sun as if it's its own god?\" \"It's a shemesh of the Aibershter, but that has its own power. In other words, the sun can decide to give you light or not give you light. So therefore I'm asking the sun. We know it's not true, the sun cannot decide, even though the sun is the one that gives the light, because the Aibershter gives us light through the sun, like you have chop of a tree with the ax. But the ax has no say whether to do it or not.\" \"Is it an aveirah if a goy does that?\" \"If a goy, no, lichorah not, if it's only this way. Later on what turned out, they forgot about the Aibershter bichlal, and they thought this is the god, that's avodah zarah. But lechatchilah if it's only like this, it's only shituf. So this is the Rambam. So the Chida quotes this Rambam, and he says that על דרך זה בנידון דידן, the same thing when it comes to כיבוד אב ואם. Don't you see right away there's some kind of problem here? If you think and you hear what I'm saying, if this is not allowed, to give kavod to the sun is not allowed, why could you give kavod to your parents?\" \"No, the sun was worship, kavod is not worship.\" \"No, no, I'm saying, but you can't give kavod to the sun either. So why is it? Not believing that they have a power. Okay, we'll see, let's let's finish off. על דרך זה בנידון דידן, so too here, שאומות העולם היו סבורים, the goyim thought, כמו שכתב הרמב״ם, like the Rambam writes, השם יתברך חלק כבוד לכוכבים ולגלגלים, the Aibershter himself gave kavod to the stars, to the spheres, because the Rambam uses that lashon, that the goyim thought that the Aibershter gave them kavod and wants us to give them kavod. So they thought so, ונתנם במרומים, put them up there, וזה מעשה שעשה, that's something the Aibershter did, וממנו ילמדו לכבדם ולהשתחוות להם. So they learned kivayachol from the Aibershter, just like the Aibershter gave kavod to the stars and gave kavod, so we have to do the same, we have to give kavod to them. We have to give them proper, you know, help them, do them, do things for them. So m'meila that's what they thought. ואחר כך כששמעו אנכי ולא יהיה לך, then they heard the Aibershter said, 'No. No stars.' What did the Aibershter say? 'אנכי ולא יהיה לך. You're not allowed to give kavod to the stars. The only one you have to believe in and give kavod to is me!' That's what the Aibershter said. אמרו, so they said, לכבוד עצמו הוא דורש. He cares for himself, שנתקנא חס ושלום. Now that he saw that people are giving so much kavod to the stars, he got angry. He got jealous, I mean. They're taking away from my kavod. Not that it's wrong to give them kavod, but the Aibershter got jealous. ואינו רוצה שיכבדו לשום אחד, and he doesn't want they should give kavod to anybody. ולא יאתו דבורים לבטל מעשה, so they thought, we don't have to listen to the Aibershter, because now the Aibershter is saying, 'Don't give kavod to the stars,' but he already did a maaseh before. He himself gave him a job, he himself gave him kavod, and therefore we should give him kavod, so the fact that he said so now, 'Don't give him kavod,' we're not going to listen to him. That dibbur of the Aibershter is not strong enough, it's an expression he uses, to be mevatel the maaseh the Aibershter did. That's why when the Aibershter, that's pshat in the Gemara he says. אנכי ולא יהיה לך, they said, 'Oh, he just doesn't like the fact that we're giving kavod to the stars.' He made them and said, 'Give him kavod' or he did things to give him kavod, and then later he realized, 'Hey, by telling people or making the people give them kavod, it's taking away from my kavod.' I mean, by human beings this happens a lot of times. You hire somebody and you want people to give him kavod, but then later you realize, 'Hey, that's too much already, it's taking away from me.' So then you say, 'No, no, no more. Don't give him kavod.' I mean, that's what happens. So they thought this is what the Aibershter did. וכששמעו כבד את אביך, when they heard the אייבערשטער said, 'Give honor to your father and mother,' והשווה כבודם לכבודו כביכול, and he made, told us to give them כבוד the same way we give the אייבערשטער כבוד, ידעו, they knew, דחס ושלום לא נתקנא. Obviously, he's not jealous, דהרי ציווה לכבד אב ואם בתוקף הכבוד, because you see, if he would want no one should get kavod but him, he would not give kavod to the say give kavod to your parents, and give them kavod the same way you give me, והשווה כבוד אב ואם לכבודו, he gave them like him. ומוכרח, so from that they started The goyim started understanding שנתן המזלות וכוכבים כולם במרומים, that the reason he put the stars in, sun and the stars, in heaven, להאיר לעולם השפל. All it is is to be the ones to give us the light, אבל לא לעבדם ולהשתחוות להם, not to bow down and, and, and, worship it. See, the Eibershter put them there. They thought that the Eibershter wants us to worship them. And when the Eibershter said, don't, only worship me, that's because he's jealous. But when they saw he said כבד את אביך ואת אמך, they realized that he's not jealous. So then they're thinking back, ah, so what did the Eibershter do when he put them up? Nothing, just to give us light, but not to worship them. וחזרו והודו למאמרות דאידך. So then they says they were modeh to the other maamar. Before, they said the dibbur of the Eibershter is against what he himself did. Now they realize that's not so, דאף שהוא דיבור, אינו סותר המעשה חס ושלום. The Eibershter takeh said now, but it's not against what he did, because he never meant what we thought he meant. Lechatchilah, they thought he meant by putting up the sun, that he meant we should give the sun kavod, and now he comes and says don't, got jealous. But we see it's not jealousy. So obviously they realize that the Eibershter pashut meant this is a kli to give sun light, or to כוכבים whatever they give, it's not that he meant we should give them kavod. Okay, this is the biur in this Gemara the way the Chida explains it.

והנה, על דרך הנ״ל, כותב גם אדמו״ר הצמח צדק. The Tzemach Tzedek writes a similar פשט, ומוסיף שם ביאור טעם החילוק בין כל הכוכבים ומזלות, צבא השמים בכלל, the Tzemach Tzedek explains the difference between the sun, the stars, and bechalal, everything that's in heaven, that's in the sky, שאין ראוי לחלוק להם כבוד, which we said, you're not allowed to give them kavod, because if you give them kavod, it's עבודה זרה, אף שהם שמשים ומשמשים לפניו יתברך, even though they serve the אייבערשטער, ונתנם במרומים להנהיג את העולם, and he put them into the sky to run the world. Why is that different לאב ואם, to father and mother, שנתצוונו לחלוק להם כבוד, that we do have to give them kavod. And not only that, ועד שנקראים שותפים להקדוש ברוך הוא, we even call them partners to the אייבערשטער, ג׳ שותפים באדם, very strange thing. To say that there is a shutaf to the Eibershter, shutfus, that there's another power in the world that you're allowed to give kavod, that you should bow down towards, praise, and to call it you, that's that's the worst thing you could imagine, we're saying. And the parents, the Torah says, give them kavod. They're a partner of the Aibershter, and they deserve kavod. How could you say that? Nobody should get kavod but the Aibershter. So the Tzemach Tzedek explains this, and this is what he says. הנוגע פשוט to understand this, because this, when you start thinking about it, this kashya comes up. Some people will use the kashya as a good excuse why not to מקיים כיבוד אב. I don't have to listen to my parents. The Aibershter said you can't listen to anybody, you've got to listen just to me. Ha, sometimes they're right! So the Aibershter said, because my kavod is more than theirs, but you have to give them kavod. Yeah, lechora, that's the same the same concept. The Aibershter made galgalim, and they do a job, and it's takeh with his koach, but they do a job, nevertheless, they don't. The parents do a job, they create the the children, all with the koach of the Aibershter. And we say, oh, we call, but here it's the opposite! Because sof kol sof, they're the ones that did it, they deserve kavod. So one could say the the sun also, the sun lefoal gives us this the light. So why shouldn't we do it? Let's learn as long as there's time, because otherwise we don't want to stop with this question. Because if we stop with this question, you'll be apikorsim for the night, till tomorrow's shiur. You'll have a question in emunah. Ooh, if I could give kavod to the parents, I could should be able to give kavod to the stars, too! Chas veshalom, you can't think so, so let's learn. He says like this: כל הכוכבים וכו׳, all the stars, לא רק שאין להם שליטה וממשלה חס ושלום מצד עצמן, it's not only that they themselves have no power, they don't control anything, אלא גם זה שעל ידם מנהיג הקדוש ברוך הוא את עולמו המשפיע להם, besides that, even the fact that the Aibershter uses them to control, to give hashpaah to the world, הרי אין להם שום בחירה כלל, that's the point, they have no choice להשפיע או שלא להשפיע. It's not up to the sun to decide if I want to give light or not, not up to this the the the the clouds whether I should give rain or not. You could say the clouds are the ones that give the rain. The Aibershter gives rain to them, and they don't have any power here, and not only they don't have a power on their own, they can't even decide, they have no choice, אלא להשפיע or to whether to give or not to give, or to give like this, to give like that, כי הקדוש ברוך הוא הוא לבדו המשפיע על ידם, it's the Aibershter has the choice. He gives through them, and if the Aibershter wants to give, he'll give through them, if he doesn't want to give, he won't give, but they have no choice. And he uses the lashon: כגרזן ביד החוצב בו, it's like the axe in the hand of the chopper that has no choice. ולכן אין ראוי לחלוק להם שום כבוד. Why give him kavod? It's mamash like giving kavod to the axe, it makes no sense. If a person does you a favor and chops down your tree for you, you have to give him kavod, let's say, you have to thank him, because he did something. Don't thank go, but go thank that axe, the axe, you can't do that. מה שאין כן אב ואם, מה שאין כן the father and the mother, שנחשבים לשותפים לקדוש ברוך, לקדוש ברוך הוא בבריאת האדם, they are considered partners. The stars, chas veshalom, are not partners, they're not part of nothing, like the axe is not a partner in the job, it's a tool. But the parents are considered partners, אף שבאמת גם חלקם הוא מהקדוש ברוך הוא, even though even what they do, not the neshamah, the nefesh, what they do, which is the body that they create, is also from the אייבערשטער, שהוא המהוה ומחיה גם את האב ואם, He gives chayut to the parents themselves, and He gives them the ability to have the children. כי כמו שהארץ תוציא צמחה דעיקר הכח ניתן לה מהקדוש ברוך הוא, just like the earth gives out plants with the koach that the Aibershter gave it במאמר תדשא הארץ דשא when the Aibershter said in the עשרה מאמרות, \"Let the earth give out grass,\" so, too, כן הוא הזרעת האדם ואישה על ידי מאמר פרו ורבו, so, too, why are the parents able to create, is because the Aibershter gave them koach by saying פרו ורבו, you should multiply, have children. עם כל זה, נקראים שותפים לקדוש ברוך הוא בבריאת האדם, they're still called partners. And because they're called partners, you could give them kavod, but we didn't get to the point, so why takeh? You know what's the answer? כי הם בעלי בחירה, because they have free choice. Let's finish the sichah, then we'll have all the questions. They're בעלי בחירה, ובידם להזדווג או שלא להזדווג, they are able, it's up to them to decide whether to have children or not, and therefore, ולכן חייבין בכבוד, מחוייבין בכבוד. So the difference is here there is a free choice. So really, when you thank, when you give kavod to the parents for being a partner in your creation, it's because they, on their own, chose to do what the Aibershter wants. They, on their own, chose to utilize the Aibershter's koach. It's the koach of the Aibershter, you see, no one is questioning here whether it's the koach of the Aibershter. The stars, what they do, the sun is the koach of the Aibershter, what parents do is the koach of the Aibershter, there's nothing else but the koach of the Aibershter. But the question is, do they have a choice whether to listen or utilize the koach of the Aibershter, or don't they have a choice? If they don't have a choice, then there is nothing to give them kavod, that's what's person, what who are they? But if they do have a choice and they chose to do the right thing, for that they deserve the kavod. Even though when they did do the right thing, it's the koach of the Aibershter that made them do it, the koach of the Aibershter that made this possibility of of of creating the child, but it's still, they do get the kavod because they're baalei bechirah. Now when we say just we're going to go further in the sichah and there's going to be more, but b'klal, when we say somebody is a baal bechirah, the Rambam says it's not pshat that chas veshalom the Aibershter has no say over it, the Aibershter has no power, that's what it comes out. The Aibershter wants there should be a creation, and if the parents choose not to create, so the Aibershter has no beirah, the Aibershter has no choice, and the the Aibershter's hands are tied. Can we say such a thing, that the Aibershter is not in control? Is anything in the world the Aibershter is not in control? Which is a which is a she'eilah b'klal on bechirah in anything, not only in this. We say a Yid has bechirah whether to put on tefillin, not to put on tefillin. He has free choice. And if he decides not to, that's it, he'll he will not put on tefillin. And the Aibershter has no control, the Aibershter can't can't force him to do it? So what does the Rambam say? It's not true. Doesn't mean the Aibershter can't, He just said, \"I won't.\" The Aibershter doesn't, the Aibershter decided, whatever reason, that in this I'm not going to mix in, as much as I could. If I want to, I could. But I left it to their hands. So it's the ratzon of the Aibershter that they should have bechirah in every mitzvah a Yid does or every aveirah, chas veshalom, a Yid doesn't do. The Aibershter gave him bechirah and doesn't mix in, not because he can't. Same thing with this. The bottom line is that the Aibershter doesn't mix in and he left it choice. By the כוכבים ומזלות, it's not like that. The Aibershter didn't give him choice. The Aibershter could have by a person also not given him choice, but he didn't. He decided not to, he did give him choice. So m'meila, since the parents have the free choice and they so the the child sees that the parents chose to utilize the Aibershter's koach, so they deserve kavod, and that's why it's different than the כוכבים ומזלות. This is the biur of the Tzemach Tzedek. Now, further in the sichah, the Rebbe is going to go explain further the Tzemach Tzedek, how does it how does it fit with the Rambam and all the different pratim. But now at least we have a little bit of a deeper understanding in the mitzvah of כיבוד אב ואם. Till now we learned why do you have to give according to the Ramban, the way the Rebbe explained, because the parents are shutafim, and even the share that they do is also the Oibershter allows it to happen. And now we say even more: their share is to make what the Oibershter gave them the כח אין סוף to do, and they deserve kavod because they chose. And they had a choice not to do it, and they chose to do it, so for that they get kavod. So m'meila this explained the Ramban. Ah? L'choirah that you'd be דוקא בזה, that's give kavod to them. That's why we have to give them kavod. L'choirah I mean, we'll learn the sichah further. L'choirah, why do you have to give them kavod? Give kavod only to the Give lechat'chilah to the Oibershter kavod. If the only reason giving them kavod is because they to the Oibershter, so go turn to the Oibershter and give him kavod. Because they deserve kavod for choosing to do, they have bechirah, choosing for their choice, for their choice of utilizing the Oibershter, so the b'foel mamash what they did is the Oibershter. We'll see, in the sichah he goes on, this is just the beginning.