Sit behind the pole. See quite a few guys missing. Should we wait for them? underestimating the greatness of the bochurim. Normally that was the seder. This year, I didn't start till everyone was there. The seder used to be, maybe I should go back to it, that I would take out my list and anybody I didn't see, I would announce his name and ask. Let's do this, and I think that a guy's name was announced, first of all, he was there a little later, and the next day, he was definitely there. I'm not going to do it as of yet today. We're holding here page 95, סעיף ו׳. We have finished the whole sichah, except the last seif, which is the sach hakol, so to speak, the sum total. The ביאור הענין is finished, and now comes like the horaah or the gedarim of what comes out from the whole biur of the sichot. ומכל הנ״ל נמצא, from everything that we learned comes out, שבכיבוד אב ואם יש שני גדרים וענינים. In כיבוד אב ואם there are two inyanim, or two gedarim. That's bichlal in the Litvishe world, when you have the lomdus of the, especially of the Brisker, their whole thing is when it comes out to certain kushyot, they have a stirah, here it is, so the biur is, s'iz do tsvei inyonim in them. There are two gedarim in them. There's a geder that has to do with the cheftza, and it has to do with the gavra. There's two dinim, and that's why in one place it's like this, like this, and in the sichot of the Rebbe, we find it many times also. Like when it comes to a certain inyan, and is mevaer that that inyan has two dinim. There's two separate dinim in the same thing. One is because of a certain prat, one a certain prat. That's why a lot of times the Rambam brings the same din in two places. And the Rebbe's kushya is many times, why do you need twice? Because one it's in this halachah because it has a geder of this, one this halachah, and everything is nafka mina. Same thing here also. After everything is said and done in the inyan of כיבוד אב, comes out there are two גדרים, two ענינים in כיבוד אב. Number one, מצוה שכלית. It's a mitzvah that makes sense al pi seichel. והוא ענין שבין אדם לחבירו. And it's something that's between man and man. Why? So he says, אם מצד ענין של הכרת הטוב, to look at it because you are showing an appreciation על כל מה שהשפיעו אביו ואמו עליו, on everything that your parents gave you, בגידולו ובחינוכו, and your raising and your training and your upbringing, your education, so that's a מצוה על פי שכל that you should give them back, או גדר של פריעת חוב, or maybe it's called paying a debt. כדאיתא בירושלמי, it's said in ירושלמי you're paying a debt. Yeah, that's for sure. There is a chiyuv of hakaras hatov. Now who can tell me which mitzvah is the mitzvah that the point of the whole mitzvah is hakaras hatov? That's not hakaras hatov, that's your chiyuv. No. You say, you know, like gemilus chasadim is included hakaras hatov. The whole, the mitzvah that - it's not hakaras hatov, even though someone... no. Hakaras hatov means appreciate something that someone that did to you, not this is all Ahavas Yisrael. No, thanking Hashem. But there's one mitzvas aseh that you do, which all the sefarim, all the מוסר ספרים especially bring out that this shows how much you have to have hakaras hatov. The Sefer HaChinuch who gives the reasons of the mitzvah says the mitzvah is for the purpose of hakaras hatov. It's hakaras hatov to the Eibershter, and from there you learn to do hakaras hatov to people. מצות ביכורים. The whole reason for the מצות ביכורים, you say to Hashem, I'm bringing this fruit to you as an appreciation for the fact that you gave me the land, and you gave me the ability to have fruit. So it says the mitzvah, the reason the Chinuch says, and all the other sefarim, the reason for the מצות ביכורים is hakaras hatov. And from there, we learn out that you have to have hakaras hatov bikhlal, and hakaras hatov to other people also. It says farkert, when you have hakaras hatov They still raised them. No, I'm saying like if they gave them away or whatever, they didn't raise them. You mean if they gave them away as babies? Yeah, they were bad. Okay, you're right. I don't know if lemaaseh it would be like that because sometimes there is a geder called לא פלוג. The Torah gave a mitzvah for a certain, לא פלוג דרבנן, but the Torah gave a mitzvah for a certain reason, and the Torah did not make differences. Became, good, but I'm saying when it happens, the Torah gave a mitzvah and doesn't say, \"Well, the reason of the mitzvah is so and so, if your situation happens to be different, then the mitzvah doesn't apply.\" It doesn't work that way. Ah? No. Maybe d'Rabbanan. This side d'Oraisa, how is it d'Oraisa? The Torah did not say for you the mitzvah is like this, for you the mitzvah, unless the Torah made it that for a kohen, for a Levi. But certain, if the condition is part of the mitzvah. But when the Torah gave a general mitzvah, and we figure out the reason, I'll, you know what? Let's get a little bit into this.

This is basically the machlokes between R'' Shimon and the Chachamim. Everyone knows, sure everyone knows here, that R'' Shimon holds דרשינן טעמא דקרא. What does that mean? We darshan the reasons. And what does that mean? That Rabbanan said, \"No, don't learn for the reasons, don't figure out the reasons.\" R'' Shimon holds that the halachah will change if the reason doesn't apply. Look at the reason, and the reason is the, is the sod of the halachah. Where do they argue? They argue, it says do not take a mashkon from an almanah, a widow. Don't take, when you lend her money, don't take collateral, don't take a mashkon. And the reason the pasuk says is because a widow usually doesn't have any money, she's very poor, don't take away her money. Fregt di shaila, what happens if there's a widow and she's rich, a rich widow? Can you do it? Ah? She needed it? Rich people don't borrow money? Aderaba, the Gemara says that the chiluk between gemilut chasadim and tzedakah is, tzedakah is only לעניים, and gemilut chasadim is לעניים ולעשירים. People, rich people lend, borrow money. So, could you take a mashkon from her? And that's the machloket between R'' Shimon and the Chachamim. R'' Shimon says since the, the reason for this is because she doesn't have money, obviously if she has money it doesn't apply, you're allowed to. And the Rabbanan say לא דרשינן טעמא דקרא. We don't darshan, we learn into the טעם, but it doesn't make a נפקא מינה להלכה. So, could be this will be talui in R'' Shimon. If the whole mitzvah of כיבוד אב is מצוה שכלית, the reason is because they raised you, and they helped you, and they gave you, and that's why you have to have כיבוד אב, could be according to R'' Shimon takeh if they did not, in this rare case that they did not raise you, they, they gave him away let's say, so then takeh not. The halachah is that you have to because, no, we פסקן לא דרשינן טעמא דקרא, it's only R'' Shimon holds like that. Even though it's R'' Shimon, R'' Shimon ben Yochai, still we don't pasken like that. So that could be a נפקא מינה here. But al kol panim, the bottom line is that there is one geder in the כיבוד, in כיבוד אב ואם, that it's a מצוה בין אדם לחבירו, it's paying a debt, or hakarat hatov. The second thing is גדר של בין אדם למקום. כיבוד אב ואם is between man and God. דכיון שהאב משתתף ביצירתו, like the whole biur he said, that the Ramban says, since the parents were partners in his creation, הרי כיבוד אב ואם הוא כבוד הקל. It's not בין אדם לחבירו, it's בין אדם למקום. You're giving kavod to the Eibershter, as the Rebbe explained baarichut. Yeah, let's pick someone to say the nekudah bekitzur, the nekudah bekitzur of what the Rebbe explained here before in the inyan of why is כיבוד אב כבוד הקל? Nu, who is going to be the volunteer to tell me what it is? Now usually, the ones that are in the back don't get a chance to connect so much, so this time we'll make the connection. Okay, Rabbi Silver, we'll hear from you. What is the reason why, what is, if you give kavod to your parents, it's giving kavod to Hashem? For anybody who forgot, we want to review it. Okay. So, it's a partner, so it's not kavod Hashem, it's a, it's a partner. So there's another partner. If you give kavod to one partner, that means you're giving kavod to the other partner? They're two separate partners. If you have two partners in a business, and you want to give them kavod, so you give kavod to one, doesn't mean you give kavod to the other. It's like a partner. Here there must be something more than that. Okay, so let's have your partner, your Rabbi Leibovich, let's hear from you. And? כוח אין סוף? Doesn't a goy also have the כוח אין סוף? He also gives birth. No, that's what the Eibershter gave him, but lefoal is there any difference between saying that you give kavod to your parents, it's like giving kavod to the Eibershter by a Yid and by a goy, would there be a difference? How? Why? Well, why? I know, but lefoal they also have. For bechirah, for whatever reason they have. Okay, so since there are three partners, we'll go to the third partner now to finish off. Rabbi Panigel, let's hear from you. Are there only three partners? ג' שותפים, can't go any further. Okay, I guess we have to go further. Rabbi Hecht, vos zogstu? We're going to the last line here. We'll give the zechut acharon acharon chaviv. Okay, you'll think about the gaavah by קריאת שמע על המיטה, you'll cry about your gaavah, you'll do teshuvah on the gaavah, let's hear. We want to take away his kavod, but he's mochel on that כבוד, אפילו תלמיד חכם שמחל על כבודו, כבודו מחול. So let's go, let's go. There's no time, no time. Why is it by a Yid special עפּעס כיבוד אב ואם, because you kavod to the Eibershter? So he said because he's a partner, fine, to the Eibershter. כוח אין סוף that's in there. Is there any difference, Yid and a goy? You're going to have to know this, because there's going to be a test on this. You have to know this anyway. Nu, let's go to the next shutaf. What? You have to speak louder, I can't hear. The nature of what? You can't just go jumping from one person to another. Give the zechut only to the back? We give zechut to the front. Nu, can you tell me? Let's go, this is epes. Nu, can you tell me? No? So, why didn't you ask? I answered. By a Yid, it's not that he has within him כוח אין סוף. The כוח אין סוף is meyuchad with him. He and the כוח אין סוף is one, and therefore when you give kavod to him for the birth, which is the כוח אין סוף, that's him! That's not somebody else. So when you give him kavod, it's really the Eibershter. By a goy, he also has the כוח אין סוף, but it's an addition to him. Which what he said is right, that it's the teva. By a Yid, it's his teva, it's him. By a goy, it's not his teva. So if you can figure it out in one minute by looking, so imagine if you listen for a half-hour how much you get, and if you listen for every day a half-hour, wow. So we'll see, we'll see in a second about a Yid and a goy.

ויש לומר שזה גופא הטעם שבעשרת הדיברות, this gufa is the reason, why in the עשרת הדיברות נאמרה מצוות כיבוד אב ואם בחמשת הדיברות הראשונות, why כיבוד אב ואם is in that, in the first five, שיש בהן דברים שבין אדם למקום, which have things which between a person and the Eibershter? Why is it there, not in the second five, which deals of things between man and man? כי עיקר החידוש של מצוות כיבוד אב ואם הוא רק בישראל, the main chidush of the mitzvah of כיבוד אב ואם is by אידן, והוא עניין זה שבכיבוד אב ואם הם משתתפים ביצירתו, because the main thing is by Yidden, and by Yidden there is the partnership of the Eibershter's koach with the אידן, מה שאין כן באומות העולם, שייך רק עניין הא' דכיבוד אב ואם, by goyim only the first thing of כיבוד אב ואם. Which is the first thing? מצווה שכלית בין אדם לחברו, a mitzvah that's על פי שכל between אדם לחברו. And he explains why. But first, before we explain why, but we explained it already, because this is meyuchad, this is not. But let me explain: is a גוי מחוייב in כיבוד אב ואם? We all know there are שבע מצוות בני נח. Is כיבוד אב ואם one of them? I don't know, like a regular goy with a regular father a goy, is he mechuyav or not? We know the שבע מצוות בני נח are what? What are the seven מצוות בני נח? But as the seven, what are the seven? עבודה זרה, גילוי עריות, שפיכות דמים, פיינשט, yeah? א, ב, ג, ד, נו, what are the roshei teivot? This should be on your tongue, how many times and you should know it, you mean, in middle of the sleep it wake you up you should know it. אבר מן החי is א, blessing the blessing ברכת השם, which means the opposite, cursing, but with ברכת השם. ג, גזל, הא? Gezel or geneivah, yeah? ד, דינים, that they have to make courts, they have to have a judicial system. So, some hold, so כיבוד אב ואם is not one of them. Some hold that any mitzvah which is for the purpose of of of civilization is included in dinim. Dinim doesn't just mean to have a system, they have to do all kinds of dinim. That's one thing. Some say that כיבוד אב ואם, טאקע not mechuyav maybe, but to do something against, to be mezalzel the father and mother, that's definitely included because the the negative thing that they're not allowed to do in in a way which is against, but it's all included in one pasuk. The pasuk says, לא תהו בראה לשבת יצרה. The Aibershter did not create the world to be chaos. לשבת. Shabbos means civilized, the world to be inhabited, the world should be civilized. So any mitzvah that has to do with civilization, and that includes כיבוד אב ואם. Imagine if the goyim would not have this concept of honoring the father and mother, the whole metziut of the world it would be chaos. So this automatically, even though it's not officially one of the seven, it is. And like I said many times, the Rebbe when he used to talk about שבע, ז' mitzvot Bnei Noach, he always, I won't say every time, but he many, many times added the seven mitzvot v'se'ifeyhem v'sanifeyhem. Their se'ifim, their their s'nifim is the branches and se'ifim are all the details. And if you look in the Encyclopedia Talmudit, they have in the ערך בני נח in the back, in the new הוצאות, the later הוצאות in the back, they have a whole list of all the מצוות גוים are chayav. I think it turns out to be 42 or 45, something like that, including the things that they're chayav. So kibbud av va'em is one of them. According to Yerushalmi, you're paying a chov, that could be. Hakarat hatov, you could say nah, that maybe is part of it. But it's not Yeah, but the פועל, you can't the reason is because you you owe it to them, but I don't think it's halachadik pashut as stealing, pashut you you took it. They gave you they gave you b'ratzon. You didn't take it from them that you owe it back, they gave you b'ratzon. Anyway, so m'meila by goyim there is such a thing as kibbud av. A raayah from Chumash someplace that there is a mitzvah of kibbud av by goyim, by Bnei Noach, the word goyim is wrong, going to be. Where do we find, which of the Bnei Noach did by who? Yosef's brothers? What about Yosef's brothers? No, but what what where do you see about kibbud av? What do you see where do you see kibbud av? No, that they hurt him. That's that's מזיק, that's that's like גניבה, that's. But kibbud av als kibbud av, a few places. Why was Okay, it doesn't mean mechuyav. Eisav was great in kibbud av, so we give him credit. The chiyuv, where do we see that it's a problem if you don't, it's a chiyuv? Why was Yaakov punished not to see Yosef for 22 years? Because he did not keep kibbud av va'em for 22 years because he left. So we see, and and he had a din of Bnei Noach. It says in the Torah in the end of Parshas Bereishis, I mean the end of Parshas Noach, that Terach died. And the beginning of Parshas Lech Lecha speaks about Avraham. How old was Avraham? 52, then it says 75. Terach died much later. So why does the Torah write right at the end of Parshas Noach that Terach died? So what does Rashi say? That if it wouldn't say that, people would claim that he left Charan, he left his father and didn't keep kibbud av, it's not nice. So the Torah says he died, like finished with him. But who cares? They're not mechuyav. A goy is not, Bnei Noach is not mechuyav in kibbud av va'em. We see from there that they are mechuyav in kibbud av va'em. That's why people would complain, that's why Yaakov Avinu was punished. So the she'eilah is, where is the chiyuv? The answer is it's in part of Shabbos, that's the main thing, part of Shabbos, so farkert, that's what shows, the Gemara says how far is kibbud av va'em, and the Gemara tells a story of the goy who didn't take the keys under the pillow. So it's not because he's mechuyav, farkert, even though he's not mechuyav you could learn. Nevertheless, he was so careful, how much more so should we be? Why is Dama ben Nesinah mechuyav? No, Dama ben Nesinah isn't mechuyav. Why is Dama ben Nesinah mechuyav? It says, learn it out from a goy who doesn't even have the mitzvah. The Gemara says a lashon doesn't have the mitzvah? No, because the Gemara later says that אינו מצווה ועושה גדול מצווה ועושה. The Gemara says a לשון אינו מצווה ועושה on on the story of kibud av? On Dama ben Netina? מען דארף קוקן דארטן. ההמשך דארט. On him it says? On this inyan? So al kol panim, it's definitely not a direct tzivui if it is. All these pshatim is it's included in some other, it's not a direct tzivui. Okay, so let's go vaiter. So the main din of kibud av is by a Yid. Because the main by a Yid it's because of the second reason. By a goy, it's only because of the sechel. And he explains why based on what we said before: The אצל בני נח, by גוים, כיון שכח ההולדה הוא כח האין סוף שלמעלה מהבריאה, the whole כח האין סוף is not part of the בריאה, הווה דבר נוסף על עצם מציאותו. So even though they also have the כח האין סוף, but it's not part that's not one with them. It's something that they have in addition to their real metziut. לכן, חלק האב ואם ביצירת הולד וחלק הקדוש ברוך הוא, therefore the part that the parents do and the part that the Aibershter does, הם כשני דברים נפרדים. There's a part that the Aibershter does and a part that they do, and they're not one, they're separate. וממילא הכיבוד שלהם מצד זה שבחרו להיות שלוחים, so when you give them kavod, at best what could it be? Because the parents chose to be שלוחים שעל ידם יווצר יווצר הקדוש ברוך הוא הולד זה, the Aibershter should, or ייצר הקדוש ברוך הוא, the Aibershter creates this child. So mimela if the reason is because they're shluchim, but that's so a shaliach is not the person who sent him, he does a shelichut. The shelichut is kemoso, but it's not who sent him. So therefore, אינו פרט בכבוד הקל. So by a goy it's not a prat in the kavod of the Aibershter. וגמור רק בגדר בין אדם לחבירו. So by a goy it's only a mitzvah between man and man, they owe it to their parents, they helped them, they raised them, all the inyanim. But רק בישראל שייך לומר, only by a Yid you could say, שזה ענין דכיבוד אב ואם, it's an ענין זה that the כיבוד אב ואם that comes from this fact שמשתתפים ביצירתו, that they're partners in the creation, הוא בעיקר גדר דבין אדם למקום, that's something between a man and the Aibershter. כיון שכח האין סוף היוצר את הולד, because this כח האין סוף that creates the child נמצא באב ואם גופא, is part of the parents themselves, not something in addition. ואם כן, מה שמכבד אותם הוא הוא כבוד הקל. So when you give kavod to the parents, you're giving kavod to the Aibershter. Now when it comes, just to learn a few hearah here, when it comes to the mitzvah we said if it's a mitzvah for a goy or not, so look at hearah 46 and then we'll go to hearah 47.

ראה Likutei Sichot חלק ה', look up the Rebbe explaining in חלק ה', שאף שכיבוד אב ואם אינה מכלל ז' מצות בני נח, it's not one of the seven, כדאיתא בסנהדרין נ\\"ו, וראה קידושין ל\\"א, yeah קידושין ל\\"א, that's the Gemara of Dama ben Netinah, and in Nazir, nevertheless, הרי זה בכלל ישובו של עולם, it's part of the civilization of the world, u'meimela a goy is also mechuyav. And then in hearah 47 he says like this: ראה הקדמת, what's the next word? Buchran? Ah? It's Rabbeinu Nissim Gaon. Is that the Ran? No. How do you know it's not the Ran? Because he told you. Okay. How do you know he's not the Ran? You got a question on it? Oh, it says Rabbeinu Nissim Gaon! The Ran wasn't from the גאונים. The Ran wasn't a גאון. I mean, not like we call nowadays a גאון, the guy is a genius. The Ran was When did the Ran live? He's close to the end of the Rishonim. And the Geonim were before the Rishonim. And Rabbeinu Nissim Gaon was not even from the last. The last Gaon was who? Rav Hai Gaon. So this was earlier. So he writes like this: כל המצות שהן תלויות בסברא ובאובנתא דליבא, all the mitzvot which are על פי שכל you have to keep them, and אובנתא דליבא means your heart feels that this something has to be done without the Aibershter telling you, הכל מחוייבין בהן, everybody has to keep it, מן היום אשר ברא אלקים אדם על הארץ, from the day Hashem created human being, which is before the Torah, they have to keep these mitzvot. עליו ועל זרעו אחריו לדורי דורים. Every person, him and his children, which means that things that are normal for human beings to do, so you have to keep it, even goyim without the Torah. And the Hagahot R'' Akiva Eiger יורה דעה סימן רמ\"א סעיף ט\"ו בשם Pri Etz Yosef, R'' Akiva Eiger brings שבנימוסיהם מקיימים כיבוד אב ואם, that even in the nimusim of the goyim, what's nimusim of the goyim? Yeah, nimus means manners, but nimusim of the goyim is an expression for their laws, goishe laws, I mean the laws that they have. The laws that the goyim have, they have part of the laws is the mitzvah of כיבוד אב ואם in their in their the way they keep. Then we'll learn ha'arah 48. This is all, these two ha'arot are part of whether a goy is chayav in כיבוד אב or not, that we spoke about. This ha'arah is, he says like this: that it comes out this, Dimi says that by a goy the reason for כיבוד אב is מצוה שכלית. Seichel, you owe it to your parents. And by a Yid, it's because it's kavod of the Aibershter. So, even in the second thing which is מצוה שכלית, a sechel'dike mitzvah, Rabbi says, וגם בזה מעלה בישראל. Even this, lichorah you can say in that part of כיבוד אב a Yid and a goy are equal. So he says, no, even there they're different. Why? שאצלם גם קיום מצות כיבוד אב אין כדבר שבין אדם לחבירו, because by a Yid, even keeping the mitzvah because you owe it to your parents, a מצוה בין אדם לחבירו, הוא מצד ציווי הקב\"ה בתורתו, is also because the Aibishter said. In other words, why do we keep מצוות בין אדם לחבירו? Not because the sechel tells you, that gufa is because the Aibishter said, וככל מצות המשפטים, like all משפטים. So mimela by a Yid, besides the fact that we have a separate mitzvah, this is לכתחילה בין אדם למקום, even if you say that we keep it also because it's bein adam l'chaveiro, it's different than a goy, because a גוי בין אדם לחבירו, he's bein adam l'chaveiro, and there's nothing to do with the Aibishter. When a person, a goy a person is a fine person and doesn't steal, so he does it not because the Aibishter said don't steal. He doesn't steal because it's not not right not right to steal. So it's bein adam l'chaveiro. And a Yid doesn't steal because the Aibishter said. So basically, even bein adam l'chaveiro by a Yid is bein adam laMakom. They have to, but the sheilah, why do they? They have to keep because the Aibishter said in Sinai. Now, the Aibishter said in Har Sinai that the goyim have to keep it. But if a goy doesn't do it that way, which most don't, what are they called? They're not called חסידי אומות העולם, what are they called? No, the Rambam says, we just learned it this the end of Rambam, there are two girsaot in Rambam: one is, if a person does that, he's not from the חסידי אומות העולם אלא מחכמיהם, he's called a chacham, a goy, a smart guy, he understands the right things, and another girsa is ולא מחכמיהם, they're not even from the chachamim. So most goyim takeh are not chachamim or even if they are, they're not chasidim. So by a Yid, it's bein adam laMakom and by them it's bein adam lachavero. Even if they're not going to do it for the right Just like a Yid should do it even if he's not for the Eibershter. A Yid should not steal even if he doesn't have that level of I understand, but is there a mivtza to go out and