Nu. We're holding here page 94, the second column, the middle. So the last thing we learned, the Rebbe makes a chiluk between how the כח הולדה, which is כח האין סוף, works by a Yid and how it works by everything else in the world. By a Yid, the כח האין סוף is part of the Yid. Since the Yid has a neshamah and the neshamah is Ein Sof, a חלק אלוקה ממעל ממש, so the Yid can have a כח האין סוף as part of what the person is. Mah she'ein kein by other, by animals or by goyim, even though for whatever reason the Eibershter gave them כח האין סוף also, whether it's because they eat צומח or because bechirah, so they should be baalei bechirah, whatever the reason is, they also have the כח האין סוף, they also have the כח הולדה. But the כח הולדה by them, he calls it a davar nosaf, it's something in addition to their metzius. Since their metzius is not kedushah, is not bli gevul, so they can't be misachd, they can't become one with the כח האין סוף. Mah she'ein kein a Yid, the כח האין סוף is one with the Yid. So what comes out from here, that this כח האין סוף that the Yid performs when he is mekayem the mitzvah of having a child, it's not really him. He, at that moment, is one with the כח האין סוף of the Eibershter. When a goy has a child, you could say a goy also has a child, so also the concept of כח האין סוף, but there's something besides what he is in him. In him, there is something in addition to him. By a Yid, this is not in addition to him. So what'll come out from here is that if you give kavod to your parents because, as we said before, it seems from the Tzemach Tzedek that the parents are בעלי בחירה, it's the koach of the Aibershter, and the reason you give them kavod because they have the choice and they chose the right way, you're sof kol sof giving them kavod, you're giving them. You're giving them kavod because of something that they did. If you give kavod because the parents created you, which is the כח האין סוף, you are really giving kavod to the Aibershter, because there is no separation between them and the כח האין סוף, because the כח האין סוף became part of them. So what'll come out from here, as the Rebbe will continue explaining, that what the Ramban says that when you give kavod to your parents, you are giving kavod to the Aibershter is more than just giving kavod because of בעל בחירה. Let's learn inside: ויש לומר, second column of 94, in the middle, שזהו עומק כוונת הרמב\"ן, this is the real deep peshat in the רמב\"ן, דכבוד זה אביו, כבוד הקל, that כבוד זה אביו is kavod of the אייבערשטער, כי לכבוד, כבוד הבורא ציוה לכבד האב, because he told us to give kavod to the parents because it's kavod of the אייבערשטער, המשתתף ביצירה, because the parents are part of the creation. ויש לפרש כוונתו, the Rebbe says you could say the peshat in the רמב\"ן, כי יצירת הולד על ידי כח הולדה, because when the parent create a child through the כח הולדה that the Aibershter gave him, הרי היא רק בכח האין סוף שבהם, it only came because of the כח האין סוף that's there, שנמצא בהם רק מפני שהקב\"ה קבע כח שאין סוף בטבע האדם. The reason they're able to do it is because they have within themselves the כח האין סוף. And that כח האין סוף that they have is not an addition to who they are. ואם כן, אין זה כבוד האב והאם מצד עצמם, so you're not giving kavod to parents on their own, אלא רק כבוד הקל, you're giving kavod to the Aibershter, which means the כח האין סוף שבהם. When you give kavod to parent because they created a child, you are really giving kavod to כח האין סוף. Ah, you're giving kavod to them? You can't separate between giving kavod kavod to them and giving kavod to the Ein Sof. I'll just maybe give an example, I don't know if the example is the right example or not, the Rebbe doesn't bring it, doesn't see, doesn't

when you have to give kavod to a talmid chacham, why do you have to give kavod to a talmid chacham? You're giving kavod to the person. על פי הלכה you have to give kavod to this human being. He's a human being, he's not the Aibershter, he's a human being. Why would you have to give kavod to a human being? So, you could look like this: he's a human being that learned Torah. He did a good thing. על דרך like it says you should stand up in front of somebody who's doing a mitzvah. This guy learned Torah, which is a good, which is a reason. But it says more than that. If he he didn't just learn Torah, he has Torah in his mind, and the Torah is מתאחד with him. He and the Torah became one. So really, when you're giving him kavod, you are giving kavod to the Torah. The problem is that sometimes people request kavod for themselves because of kavod haTorah, that's the problem, cause then you have to be sure that you really mean kavod haTorah. And the best bechinah will be, how can you test it if you mean yourself or you mean kavod haTorah? Does this same person request kavod for another talmid chacham as much as he requests for himself? Cause if it's for the kavod of the Torah, then what's the difference? Somebody else is the same thing, if that person learned Torah and he knows Torah it's the same, has the same Torah in him. But usually it doesn't work that way. If you have a now, חסידות האט אוועקגעטאן מענטש because of this reason, but the way and by the Misnagdim, I once heard myself a guy screaming at a guy, he said something to him, \"kavod haTorah! How could you say this to me? Kavod haTorah, you're embarrassing the Torah!\" If someone would have said the same thing to another talmid chacham, I doubt he would have gotten that upset. So obviously there is an involvement of his own metziut, that's the problem. But the way it's in the Gemara, cause they bring ra'ayot, by Lubavitch we're not so, by chasidim not so careful of of כבוד התורה. I'm not saying it's right, but that's how it is. Where does it come from? Because of this reason, because by us you're always thinking there's your own metziut involved. I forgot which rav it was, was it the Radatz or Rabbi' Peretz Chen, or I think one of the big Lubavitcher rabbanim. So, his seder was, he was a rav and he had a big shul in the city, when they used to call him for an aliyah, he used to sit up front and when they called him for an aliyah, and the bimah is in the middle of the shul, he used to walk to the, so he had a minhag, he used to cover his face. He used to take his tallit, cover his face and walk to the bimah, and then he would uncover his face. Okay. When he became 70 years old, he changed, he stopped it. So the people asked him, בתחילה מאי קסבר, ולבסוף מאי קסבר, so what changed? What was the reason lechatchilah you covered your face, and what all of a sudden you changed? So he said, \"I'll tell you pashut. The minhag in this shul is that when the rav goes for an aliyah and he goes through the aisle, all the people on the sides stand up as he walks by.\" So he says, \"I couldn't take it. I couldn't look how they stand up for me. I had to cover my face. But when I became 70,\" it says in Pirkei Avot, \"בן ששים ל... שבעים לשיבה.\" And that's a pasuk in Chumash, \"מפני שיבה תקום.\" Says you have to stand up, so then what's wrong with that? So they're standing up for seivah means an old person, whether he's a תלמיד חכם or not, whether he's a, seivah! The Gemara says you have to stand up even for a זקן אשמאי. זקן אשמאי means a goy! An old goy, you have to stand up for him. And the Gemara gives even a reason why: כמה הרפתקאות עבדו עליו, עברו עליו. You know how much experience of life he had, how many things happened to him? Give him some kavod! So that's a peshita, but you're giving kavod before I'm a seivah, and you give me kavod, he couldn't stand it. So by chasidim it was always like that. Why? Because, but not because the inyan is wrong, in Gemara we find the כבוד התורה that they had, why? Because the the chachamim in the Gemara, when they asked and the chachamim claimed כבוד התורה, actually we learn the Rambam these days, a talmid chacham if someone embarrasses him, he's able to put him in cherem! He himself could put that guy in cherem because he didn't give him the proper kavod. So, talmidei chachamim, tanaim ve'amoraim, they were able to do it because by them, they had no yeshus whatsoever. So, to them it was the Torah, and the Torah is one with them, so really when you stand up for a talmid chacham the way it's supposed to be, you're standing up for the Torah. That's the reason why it says, תלמיד חכם שמחל על כבודו, what's the din? כבודו מחול. Talmid chacham who is mochel on the kavod, his kavod is machul and you don't have to give him kavod. He's supposed to be mehader in it, but they're not giving kavod. Like the Rebbe once said, I think the Frierdiker Rebbe said it yet, Az men darf nisht rachmanut hobn oyf a reb'n. Though sometimes you ask the Rebbe and you nudge him for berachot, for this, but it's very hard, so they say you shouldn't have rachmanut on the Rebbe. But the Rebbe said to somebody, Aber mehader zayn darf men nisht. It's not having rachmanut. So, so why did I start saying this? Oh, kavod ha'av, there's not to be mehader in this kavod ha'av. But why is תלמיד חכם שמחל על כבודו כבודו מחול, if he is mochel the kavod is machul? So the Gemara says, because likhora the Torah, it's the כבוד התורה. If we're saying it's because of the Torah, so how can he be moichel on the Torah? So the answer is, התורה דיליה, the Gemara says, the Torah is his. He became so meyuchad with the Torah, so he's now כביכול בעל הבית on the Torah. So the Torah that he has and him are one, so he has the right to be moichel for that, because he became, the Torah is meyuchad with him. Now be'etzem the Torah is meyuchad with every Yid, but it's not begiluy. Like talmid chacham who learns Torah, by him it's begiluy. So I'm just using this as an example, so here also, when you give kavod to your parents, you are giving kavod to the Eibershter. Not it could bring you to kavod to the Eibershter, not it's, it's, it's, it's a kavod because they did something for the Eibershter, they're shluchei of the Eibershter. It's the Eibershter himself! Because the kavod you're giving him is because he gave birth to you, and that birth that he gave, the he is really the Eibershter.

And the Toras Or he brings a very interesting גמרא, הערה מ״ג, על פי זה מובן בפשיטות דברי רבי יוסף, what Rabbi Yosef said in Kiddushin: כי הוה שמע קל כרעא דאימיה, when he heard his mother's feet, he heard her coming, אמר, he said: איקום מקמי שכינה דאתיא. I have to stand up for the Shechinah that's coming. What does that mean? Have to stand up for the Shechinah, how is his mother the Shechinah? So usually you learn it's al pi chassidus, a mother represents שכינה, ספירת המלכות, מלכות is sefirah, there is all kinds of biurim. But the way the Rebbe explains here, it's pashut, you stand up for your mother, it's the שכינה! Because why are you standing up? Because it's the כח אין סוף that is there that you're giving kavod to. That's why by the Rebbe the inyan of כיבוד אם was to the extreme, to the extreme. The kavod that the Rebbe had to his mother, to the extreme. I mean, they had, okay, that was all kinds of the stories. He went, besides the fact that he used to go to his mother every single day, every single day, rain, shine, just every day he went to visit his mother for a short while, but he made... and it was a difference, a sight that in later years from תשכ״ה on you couldn't see such a sight, the Rebbe walking down Kingston Avenue. Did you ever see the Rebbe walking on Kingston Avenue? The Rebbe used to walk on Eastern Parkway. Later on he didn't walk because weekdays he went by car, Shabbos, and then he stopped going Shabbos home either, he used to stay in the library. But all the years you could see him, the Rebbe walk down Eastern Parkway from his house, Eastern Parkway, up President Street, and then walk to up up Brooklyn, Brooklyn, President, but on Kingston Avenue you never see. But till the Rebbetzin, his mother lived on President and Kingston, 1414, so the Rebbe would go every day to see her. And even before that when she lived on Lincoln Place, the Rebbe would do פאר די נשיאות and after, the Rebbe would go every day to see her. And they even say stories that she told once somebody who came to see her, a point the guy was there, the Rebbe came in, he always tried to avoid the Rebbe when the Rebbe is there, he was like it's to see the Rebbetzin. Once happened to be that he saw the Rebbe leave and on the way out, there was a picture hanging on the wall in the house and he would like fix the picture to be straight. When the Rebbe left, she tells him, he thinks I don't know, but I know. Every day when he leaves the house, he fixes the picture. Said, do you know why? He didn't want to turn his back to her. To walk out would turn his back, so he walked out like this as if he's fixing the picture, so he would never turn around, and he would walk out that way. He never, she said he never turned his back to his mother. Could you imagine that? That's an extreme of כיבוד אב, כיבוד אב ואם. Once, Yom Kippur, they brought, in Yom Kippur, her slippers to to to 770 so she should have it for Yom Kippur in the shul. So a bachur yung brought it and where should he put it? So in the Rebbe's room, it's that's where she kept her stuff. So when the Rebbe going to come in, he asked the Rebbe, the shoes, no slippers, where should I put it? Now where would you imagine you put slippers? Usually you put slippers on the floor. The Rebbe put on the desk. He said, right here! On his desk. Put shoes on a desk? You have sefarim there, you have this. By the Rebbe, the slippers of his mother... The tziyur was, that's just something, the Rebbe on Yom Tov and the Rebbe his mother would daven 770, daven always in 770, Shabbos, but Yom Tov the seder was, I don't know why, just Yom Tov, that after davening, as the Rebbe would go up from davening Shabbos, the Yom Tov morning, go to his room, the his mother would stand by the room and as he went in, she followed him in to say Gut Yom Tov, and they said spoke for two, three minutes, and the Rebbe would walk out, walk with her out. He walked out with so you could see a lot of times, he walked out he still had his talis on, he didn't take off his talis yet, his talis on. He walked with her out, came out in the hallway, came to the door of 770, she walked along with him, she walked out out the down the steps, he stood in the doorway, and everyone standing outside watching, and the Rebbe stood. The tziyur was mamash, I made it because you could see it. The Rebbe stood outside the door, watched her walk down the steps, didn't walk in, turned right, then turned right onto Kingston, and he was watching her, only when she passed the building, when he couldn't see her anymore, that's when he turned around and he walked into his room. I once myself saw the Rebbe walk in the street with his mother holding her by her hand. He was walking, holding his mother by her hand. So the Rebbe, this inyan what it says here, kibud im is not bein adam lachavero, like the like the Ramban says. Kibud im is the Aibershter, is giving kavod to the Shechinah. Like who said? Rav Yosef said when his mother was coming, \"I'm standing up for the Shechinah.\" We have to keep that in mind. Kibud av va'em is this is like I said, this sichah is such an important sichah to understand the עומק הדבר of this mitzvah of kibud av va'em. Imagine giving your parents nachas. I don't want to say the מקלל אביו ואמו, what happens if someone gives his parents חס ושלום צער? That's a No, that doesn't happen, chas veshalom. No, chas veshalom, it doesn't. Okay. Al kol panim, according to the Ramban, where the Rebbe explains giving kavod to the mother, father, is really giving kavod to the Aibershter, because it's the כח האין סוף, and the כח האין סוף by a Yid is one with the person himself. So that since that person is his father, mimeila to him, that's the Shechinah. That's who you're giving kavod.

וזהו גם ההכרח, this is also the reason שמצד ענין זה שבכיבוד אב ואם, that because of this reason of כיבוד אב ואם שהם משותפים עם הקב\"ה ביצירתו, that they are partners with the Aibershter in the creation, הרי זה בעיקר מצוה שבין אדם למקום. That's why it's a mitzvah between man and the Aibershter, like the Ramban uses the לשון כבוד הק-ל ולא הענין שבין אדם לחבירו. This is not a מצוה בין אדם לחבירו, even though according to the Chinuch, if you who remembers? According to the Chinuch, what's the reason? They brought you into the world, they gave you food, they raised you. That's בין אדם לחבירו, that's or like the Rebbe brings in the הערות, some place here from the Yerushalmi, that Yerushalmi maybe later on he brings it, Yerushalmi says it's really you're paying a debt. That's what it is. Just like when you borrow money from somebody, you owe him the money, you have to pay him a debt. That's not בין אדם למקום, it's בין אדם לחבירו. Same thing here, you owe your father and your mother, you owe him a debt. They did for you, you owe it to him to them. That's a debt, that's בין אדם לחבירו, that's according to that pshat. But the way we're saying the Ramban, it's not בין אדם לחבירו. אם הכבוד המתחייב מיצירת הבן הוא למציאות האב ואם מצד עצמן, even if you're going to say that the reason you give kavod to your parents is because they created, they have the koach of creating you, but if the reason you're giving him kavod is because they chose to utilize the כח האין סוף, because they are בעלי בחירה, whom are you giving כבוד לפועל? Them or the Eibershter? Them. Because לפועל they did a good thing. They were they did the right choice. But you're giving them kavod for choosing the right thing of taking the כח האין סוף that the Eibershter gave them and they're using it to the right thing, but they're giving kavod them. We're saying not that. We're saying you're giving kavod to them because the כח האין סוף is them, not they're using the koach that מיוחד with them. So he says, if you give him כבוד מצד עצמם for them בכלל שהם בעלי בחירה, because they have free choice, ובבחירתם ורצונם הביאו אותו לעולם הזה, and they chose and wanted to bring him into the world, so if you give him kavod for that, you're not giving kavod to the Oibershter. Not only that, you know what the Rebbe says here? Then it also there is a סתירה לאמונה אמיתית באחדות השם. If you give kavod your parents because they chose and you have to give them kavod because they chose, it's a stira to אחדות השם, to the real emunah. Because in the emunah is שאין אי שליטה מבלעדי הקדוש ברוך הוא בהנהגת הבריאה, as if saying they chose and if they would want, you would not come into this world. That means that there is another power in this world that decides what should happen. That's against emunah. So if you give kavod your parents because they chose, and if not for them, if they would not chose chosen this, you would not come, so you're telling them that they have the power, that's not right. אלא ענין הכבוד כאן הוא, רק מצד כח האין סוף של הקדוש ברוך הוא, the kavod you're giving them because of the koach of אין סוף, שבא ונמשך באופן של אין סוף ובלי גבול, which comes as a koach of אין סוף and בלי גבול, בהולדה שעל ידי אבא ואמא or אב ואם, like the the birth that the parents gave. וכיוון שכח האין סוף מאיר ומתאחד עמהם, and since the koach of אין סוף is one with them, לכן שייך לומר, therefore you could say, שהכיבוד שמכבדין את האב ואם, or the kavod you give to the parents, מצד כח האין סוף שבהם, you give them kavod because of the koach of אין סוף, שעל ידו נוצרו, that you were created because of that, הוא כבוד הקל. It's kavod of the Eibershter, a גדר בין אדם למקום, it's a geder between man and man, בין אדם למקום, not between man and man. And this is the עומק ענין of כיבוד אב ואם. What? So this explains the the depth, because otherwise, like I said in the beginning, there's the setirah, understanding of why can't you give kavod to the stars, and that's עבודה זרה. Actually, today's שיעור הרמב״ם, הלכות עבודה זרה started today, and that's what the Rambam explains, and what the Rebbe brought in the שיחה. So you can't say that they are בעלי בחירה. How does it fit with the parents? That's the שאלה. That's the נקודה that we have to understand. And the Rebbe takeh says here at the end that even if you say that they're only בעלי בחירה, it's still a setirah to the true emunah in אחדות השם. To say whether a person comes into this world or not depends on somebody else other than Hashem. And that cannot be. There is nothing that depends other than Hashem. So we're saying, no, it's Hashem. The כח האין סוף in them is Hashem, and it's not that they have choice. They have a choice whether to be shluchim or not, that's true. But when they choose, they're choosing in this the koach as the Oibershter is doing it. But the bottom line is, if they would not choose, what would happen? That's sof sof of the shailah. If they would not choose the right thing, what would happen? So the person wouldn't come into this world. So it would be that he would come to somebody else, it would be a different family. And what if no one chooses? No, it's impossible for them to choose differently.

This is one of the hardest things to understand, not davka in this prat, in the whole bechirah. There's no other way. It would not have happened differently, and still they have free choice. In other words, can we say that hashgachah pratis and bechirah chofshis go together? Is that a possibility? In peshitus, it can't. But there is a sichah from the Rebbe in חלק ה׳, which Parshas Lech Lecha, which is a very hard sichah, the last piece. And from when the sichah came out first time, it's תשל״ג that likut came out, and never understood it, never understood it, I still don't understand up today, and as much as I spoke to different people and asked Rav Yoel pshat, and I have no idea what it means. And I'll tell you what it says there. It's noge'a to this inyan. It says there that a person has free choice, and it's not pshat he thinks he has free choice, you really have free choice. And at the same time, be'etzem, it's hashgachah pratis, the Oibershter makes everything happen. And how is it possible? If the Oibershter makes it happen, that means you have no choice, it's going to happen. And if you have choice, what does that mean? That if you choose not to, it won't happen, that's the teitch. So the Rebbe says it's no stirah. Why? Because there are different madregos. In one level, the Oibershter makes it happen, but in the lower level, you choose. I would really love to understand what that means. And the Rebbe ba'avarnt, you might think that be'emes there is hashgachah pratis and everything happens from the Oibershter, there's no question about it, you think the Oibershter makes you, makes it so that you think you choose. That's like sometimes you do that to children, or to even to adults, or to bachurim. Who are they, children or adults? They are in between. You do things that you make them feel that maybe they chose, because if you tell them to do. What, you tell what to do the child? You tell what to do? Make them feel. So they write in these books, in these books how you raise children, that when you want your child to go to sleep, tell them, 8:00, time to go to sleep. What's going to be his answer? No. You know, you all know that from experience. I know from my own experience when I was a child, and then I have from my children, then I have my einiklech. No, the first answer is no. That's not what you should do. Should ask the child, I'm giving you a choice: you want to go to sleep now, or you want to go to sleep in five minutes? Five minutes. Okay. Good, then go to sleep in five minutes. That's what you're supposed to do. Now this is just a hora'ah how to, and it works. I'm telling you, it mamesh works with children, because you think the child doesn't want to go Why doesn't he want to go to sleep? You're not going to tell me what to do. But here, you're not telling him what to do. You're asking him what he wants. Ai, it's a it's a joke, it's asking him for five minutes, but that's how it is. You want to go to sleep now, it's 8:00. You want to go to sleep now, or if you want, you can stay if you want five minutes. Your choice. I'm choosing five minutes. Does it work with bachurim? I can't tell you. You got to figure it out yourself. Because one of the reasons is because be'emes the child wants to go to sleep. I mean, what he doesn't He just can't take the marut. What's marut? Authority. It's the nature of a person. A person wants to be himself, not take authority. But if you make him feel that he's not authority, to doing he's doing it himself, so then it's So the Rebbe says in the sichah there, you might think the same thing here, that be'emes there is no choice. The Aibershter makes that we feel that we chose, but be'emes it's not. Then it would be no problem. Person The Aibershter makes it happen, and he pushes into your mind that you should choose this way. And you think you chose, but really you didn't. The Rebbe says, no. Since the inyan of בחירה חפשית is מעיקרי האמונה, הרי זה באמת. Not נראה, looks as if you chose. You takeh chose! And a real choice means that it's up to you, and if you would choose different, it wouldn't be it wouldn't be that way. And nevertheless, the Rebbe says, from a higher level, that thing that happened, even the things that you have free choice, the Aibershter made happen. The hakol comes from the Aibershter, brings a maamar, I think the Mitteler Rebbe, I think, where it says everything that happens, afilu good or bad, comes from the Aibershter. And there's still free choice, because there are two מדריגות, פנימיות, חיצוניות, I don't know what what, but this is So there's definitely a teirutz to the she'eilah. So the same thing here also: the parents have choice, and real choice, and at the same time, when when it happens, it's the Aibershter doing it and מתאחד with them. And that's the reason you have to have kibbud av. Yeah, it's like Hashem knows what you're going to do, right? Always. Or he knows maybe you are... That's not That's not a problem. That's the Rambam. This is a problem.