שופטים, חלק י\"ד, the first שיחה of חלק י\"ד, which also sits with the project of ליקוטי שיחות, we're happy to do that. And we're going to learn the first שיחה, and this time I'm going to mention During the course of the שיחה, I'm going to mention certain things that the רבי like wrote. Interesting things. I mean, the רבי is מגיד the שיחה, so so many things that the רבי wrote, but some things I would mention. Actually, a few of the things I even gave to print that they printed כתב יד, but a few things I'm going to mention as as we go during the שיחה. So, I'll give a little background to the פסוקים that the שיחה goes on. It starts off, תורה says in שופטים, קפיטל י\"ח, פסוק starting from ט' that you're coming to ארץ ישראל, don't learn לא תלמד לעשות כתועבות הגוים ההם. Don't learn to do the disgusting things the nations do. Don't have people מעביר בנו ובתו באש, take through your children through fire, קוסם קסמים, מעונן, מנחש ומכשף. These are all kinds of magicians. Different types. חובר חבר, שואל אוב וידעוני, דורש אל המתים. People who would go and speak to the dead. And all this is in order to find out what's going to be in the future, all these things. So it says, don't go there. כי תועבת ה' כל עושה אלה. It's disgusting for ה', those that do these these things. ובגלל התועבות האלה ה' אלקיך מוריש אותם מפניך. And because of these disgusting things, ה' is chasing them out of the land for you. In other words, to make the place for you. And then the פסוק says, תמים תהיה עם ה' אלקיך. You shall be תמים with ה' your God. Now, we'll טייטש what the word תמים תמים means soon, but the ווארט is תמים. In other words, don't do that. Just תמים תהיה עם ה' אלקיך, be תמים with ה'. And then the פסוק continues. By the way, here ends by end of רביעי. חמישי starts right here. And then the תורה after this פסוק says, because these nations that you're going to, you're inheriting their land, they go to these magicians. But you, ואתה, לא כן נתן לך ה' אלקיך. ה' didn't do it. נביא מקרבך מאחיך כמוני יקים לך ה' אלקיך אליו תשמעון. There will be a נביא. In other words, if you will want to go to hear things, you will go to the נביא, like me, משה says, and you'll listen to him. This is the פרשה. So, the פסוק says, תמים תהיה עם ה' אלקיך, זאגט דער רבי אזוי. The פסוק תמים תהיה עם ה' אלקיך, in the פסוק where it says be תמים with ה', your God, מייתי רש\"י כל הכתוב. So, רש\"י quotes the whole פסוק. Sometimes רש\"י Mostly, רש\"י quotes in the headlines in the דיבור המתחיל, a few words from the פסוק. Here is the whole It's a short פסוק, so he quotes all the words: תמים תהיה עם ה' אלקיך. ומפרש, and he טייטשes it like this: What does תמים mean? התהלך עמו בתמימות, you should go with Him with תמימות, which means, I don't even know how to translate in English, with sincerity, wholeheartedly, it's a certain feeling that you should have. You should go with ה' with a certain sincerity, with a certain feeling of תמימות. ותצפה לו, and you should hope for Him. ולא תחקור אחר העתידות, don't investigate, don't dig deep into the future. אלא כל מה שיבוא עליך קבל בתמימות. Everything that'll come to you accept with this תמימות, which means the sincerity or the wholehearted, we know what it means. וכולי, etc. The רבי writes וכולי because there's another piece to this רש\"י, but the רבי does not quote it yet. So, he quotes the first part and then he asks קשיות. Then he says, \"I'll quote the second part.\" So, he didn't quote it yet and the last קשיא is there too. But the point that the רבי quoted the first part of רש\"י. So, the רבי says, צריך להבין, we have to understand: Number one, כמה וכמה פעמים נאמר בתורה תמים. The word תמים is written in the תורה many times. By נח it says תמים היה בדורותיו, he was a תמים in his generations. אברהם it says, התהלך לפני והיה תמים. ה' said to him, go in front of me and be a תמים. By דיני קרבנות, by the קרבנות it says, פעמים רבות שצריך להיות תמים. So many times it says תמים. The רבי in הערה 4 brings many, many places in the תורה where it says when a קרבן you bring a קרבן has to be a תמים. ומה קשה בתיבת תמים כאן שחוזר רש\"י לפרש? So why all of a sudden when we come here to the word תמים, which is probably the 10th time in the whole תורה it says the word תמים, here רש\"י has to tell us what תמים means? It's a פלא. Why here? Obviously, we know what it means from all these פסוקים from before. Number two, ב', פרטי פירושו, the details of his פירוש, which is התהלך, these are the words that his רש\"י explains what the word תמים means. Before he asked סתם, why does he בכלל have to explain what it means? Now they say that he does explain, he goes through a whole אריכות, mentions many details: התהלך עמו בתמימות, go with Him בתמימות; ותצפה לו, you should hope for Him; ולא תחקור אחר העתידות, and you should not dig look deep into the future; אלא כל מה שיבוא עליך קבל בתמימות, everything that comes to you accept with תמימות. So רש\"י in the word תמים puts in all these details. מנא ליה לרש\"י דבפשוטו דבפשוטו של מקרא תמים תהיה כולל כל פרטים האלו? We know רש\"י פשוטו של מקרא, רש\"י doesn't say anything except פשט. If רש\"י says this is what the word תמים means, רש\"י feels that in this word תמים this lies. How does how do all these things lie in this word תמים? תמים. Another thing: ג׳, מהדיוקים בלשון פירוש רש״י. From till now it was in פשט, in תוכן, now it's פשוט a דיוק in a word. הכתוב נאמר הלשון, the פסוק uses a לשון שואל, דורש. He says when he speaks about the גוים, he says, what do the גוים do? He says, שואל אוב וידעוני, they ask these magicians, אוב וידעוני. דורש אל המתים, they search into the מתים. So it means they're looking into, uses the word שואל and דורש. אבל רש״י כותב תחקור. רש״י doesn't say this, where he changes, רש״י says תחקור. Actually, originally when the רבי wrote, the רבי wrote this הערה, and I'll explain later why, the רבי wrote this הערה, I mean this קשיא, this whole קשיא the רבי wrote with כתב יד קודש. Originally actually he wrote that רש״י is משנה, changes from the לשון הפסוק, then he crossed himself out the word משנה and he said, אבל רש״י כותב תחקור. רש״י writes תחקור. So obviously the רבי wrote really changes, but it's not called a change because he's not like talking about the same words that the פסוק says before and he changes the word. The רבי just asks, if he's coming בהמשך to where it says before what they do, so here רש״י should have written the same לשון. So the word משנה doesn't really fit, but that's what he wrote לכתחילה and crossed it out. Okay, so this is קשיות, these are קשיות on the first part. אחר כך מסיים רש״י, then רש״י finishes off and says like this: After he writes all these details of what תמים means, he says, ואז תהיה עמו ולחלקו. Then you will be with Him and to His חלק, to part of Him. That means שהשכר של זה, זה שאתה הולך עמו בתמימות, the שכר of going with תמימות כולה and all the details, הוא, what's the שכר, what's the reward? תהיה עמו ולחלקו, you will be with Him and to His חלק. וצריך להבין, we have to understand. First of all, על איזה שכר מצוה ובפשוטו של מקרא מאן דכר שמיה? Where does the תורה mention a שכר for this מצוה? It's a מצוה: תמים תהיה עם ה׳ אלקיך. The תורה doesn't mention any reward! How come רש״י all of a sudden decides to write that there is a reward? If you do this you'll be rewarded, you'll be with Him and you'll be His חלק. And number two, מנא ליה בפשוטו של מקרא שזהו השכר? How does רש״י know, and רש״י everything is from the פשט of the פסוק, that this is the שכר? The שכר is עמו ולחלקו. Where does רש״י take it from? So first of all, why does רש״י בכלל bring a שכר? Where does the תורה say a שכר? And especially this specific שכר. Now, מפרשים, פירוש the other מפרשים would say, yeah, you know where רש״י takes it from? The כוונת רש״י, רש״י means like this: הפסוק תמים תהיה עם ה׳ אלקיך נחלק לשניים. They learn that רש״י divides the פסוק תמים תהיה, these two words, and then עם ה׳ אלקיך, divides it into two separate things. תמים תהיה הוא הציווי לאדם. תמים תהיה is the command what to the person, what he should do. התהלך עמו בתמימות, you should go with תמימות, and then all these dots means all their things, and you should hope for Him, and don't look after the future, and everything except קיבל קבל בתמימות. That's רש״י's פשט in the words תמים תהיה. And then when it says in תורה further, עם ה׳ אלקיך, with Hashem your God, הוא השכר. The תורה לכתחילה meant this as a שכר על קיום הציווי, that it's a reward for keeping the commandment of תמים תהיה. What's the שכר? And that's what the תורה is telling you: תהיה עמו ולחלקו. You will be with Him and His חלק, that's the שכר is in the words עם ה׳ אלקיך. If you are תמים תהיה, you will be עם ה׳ אלקיך. That's how they learn. Now, the רבי says in הערה 8, for sure you can't learn that רש״י just telling us two פשטים in the פסוק. That can't be, the רבי says. Why? And he says because if it would be a second פשט, this ענין of תהיה עמו ולחלקו, he should have said דבר אחר, it's a new פשט. So it's not two פשטים. So they learn also it's not two פשטים, they just learn there're two parts to the פסוק: תמים תהיה is the first whole אריכות that he says what תמים is, and then the תורה says עם ה׳ אלקיך, then you will be with Hashem in His חלק. ההכרח לזה, they even say a reason why רש״י has to learn that way: Because הוה ליה למימר תמים תהיה, כמו שנאמר באברהם, היה תמים וכולי. The תורה should have said תמים תהיה. When the תורה says תמים תהיה, we know already what it means: it means be be תמים with Hashem. We see by אברהם אבינו, it says the אייבערשטער, היה תמים. It didn't say עם ה׳ אלקיך. So you don't have to write it. So when the תורה, he says here, עם ה׳ אלקיך, מאי קא משמע לן? Why does the תורה tell, what does the תורה mean with that, עם ה׳ אלקיך? לכך מפרש רש״י, that's what רש״י says, עם ה׳ אלקיך ענין בפני עצמו, עם ה׳ אלקיך is a separate ענין, which is the שכר קיום המצוה, the שכר of the מצוה. The תורה is telling us here in the פסוק the שכר. וכהמשך באברהם, by אברהם we also see that after the אייבערשטער told him תמים תהיה, he says to him, ואתנה בריתי ביני ובינך, I will make a covenant to, I'll give you a שכר, על ידי מצוה דהיה תמים. Through the מצוה of היה תמים, the תורה says שכר. So here also, they learn that תמים תהיה, the תורה tells us what you should do, and as a שכר, עם ה׳ אלקיך. And it's not connected. Now, the way this it was written before when they gave it in to the רבי, the way it was written here, that according to their פשט, רש״י says this second part, you will be עמו ולחלקו is דבר חדש. It's a new thing, and they even added, not only a דבר חדש, they wrote שלא קאי אדלעיל מיניה, it's something that does not go on what it was written before. So the רבי crossed out the word that it's a דבר חדש, that according to them this is a new thing, because it's not. They learn that's a שכר, but it's not a new thing, that's a המשך. And also when they put in the words שלא קאי אדלעיל מיניה, that according to them it doesn't go on what it said before, not only the רבי took it out, the רבי circled it, and the רבי wrote, which he did sometimes, מבהיל. It's incredible, how do you even think so? Even according to the way that they say, doesn't mean it doesn't go אדלעיל מיניה, it doesn't go on what it said before. It goes on what it said before, but a different פרט, it's a שכר on what it said before. And the way it was written לכתחילה that it doesn't go, according to them it doesn't go אדלעיל מיניה. So the רבי circled it and wrote מבהיל, and obviously took it out. But anyway, this is how they learn פשט. אבל אי אפשר לפרש כן ברש\"י. The רבי says we cannot say really this is the פשט in רש\"י. כי, number one, על פי זה, according to this, התחלת דיבור רש\"י התהלך עמו בתמימות, וסיום דבריו אז תהיה עמו ולחלקו, these two things, the first part where he says what תמים means, if you'll be בתמימות and and and hope for him and don't go to look for the future, and then the second part, which is אז תהיה, then you will be עמו ולחלקו, which is the שכר, and they're both for different parts of the פסוק, הוה ליה לרש\"י למיכתב ב' דיבורי המתחיל, or רש\"י should have written, written them in two separate pieces. בתחילה להעתיק תמים תהיה, first רש\"י should have quoted from the פסוק תמים תהיה, not תמים תהיה עם ה' אלקיך and then say these two things. He should have quoted תמים תהיה, ולפרש, and explain what that means: התהלך עמו, go בתמימות, etc., etc. ואחר כך להעתיק עם ה' אלקיך, then a new piece of רש\"י, with a new דיבור המתחיל, with a new beginning, quoting the words עם ה' אלקיך, ולפרש, and to explain: אז תהיה עמו ולחלקו. That what the פסוק עם ה' אלקיך means you will be with him and in his חלק, because they're two separate things. Because the רבי has this כלל, it's an obvious כלל, that if רש\"י has two things to say on one פסוק, but to different parts of the פסוקים, he will write it separately. He will quote a few words of the פסוק and write what it that's נוגע to that word those words, and then there's another he'll quote other words and then write what's נוגע to that words. He should have done that here too. Since he doesn't, a סימן that it's all one. Second reason why we can't learn like this מפרשים, because פשטות לשון רש\"י התהלך עמו בתמימות, simple טייטש, רש\"י is פשוט very simple, you have to read it the way it says. The רבי said many times, the word רש\"י is אותיות ישר, straight, go straight. The way simple words of what רש\"י says right in the beginning, when he טייטשes what it means, he says התהלך עמו. It seems that is משמע דעם ה' אלקיך קאי אדלעיל. He's like referring to the עם ה' אלקיך. התהלך עמו בתמימות, when it says תמים תהיה עם ה' אלקיך, and then רש\"י says התהלך עמו, that's he's referring to that עם ה' אלקיך that עם it says in the פסוק. So it goes on before. והוא חלק מהציווי תמים תהיה. And this is part of the commandment that you should be תמים. וכפשט פירוש הכתוב, like the simple פשט in the פסוק, ולא ענין בפני עצמו, שכר על קיום המצוה, and not that this is a separate ענין and this is the reward for doing the מצוה. So, it's another reason why it's hard to say that this is the reward and it's a separate part. And now ג', a third קשיא is, על דרך הפשט, מה שנאמר עם ה' אלקיך אינו מיותר. We said before their reason why they say רש\"י holds that עם ה' אלקיך is the שכר, because it's extra. The תורה could have said תמים תהיה, and that's it. Extra words means something else, comes to tell you the שכר. Says no, you can't say על דרך הפשט that the words עם ה' אלקיך is extra. It's not extra. כי בא בהמשך להאמור לפני זה. If you look at the המשך of the פרשה, you'll see. Says before, לא ימצא בך, you shouldn't be amongst you, you shouldn't find amongst you, מעונן, means all these עבודה זרה's, all these these magicians, שואל אוב וידעוני ודורש אל המתים, דורש עתידות, these are all people, עבודה זרה, who look for the future. So the אויבערשטער says don't be with those people. And then he says what should you be: ואתה תהיה לא עם הנ\"ל, כי עם ה' אלקיך. You should be not with them, you should be with ה'. So רש\"י the פסוק has to say that, תמים תהיה עם ה' אלקיך, because this is the other צד of the coin. Don't, says don't deal with these guys and do the come to find out things from them, but תמים, you be with the אויבערשטער. So the words עם ה' אלקיך is not extra in this case. ממילא, you can't say it's extra, and if it's not extra, you can't say it's the שכר. And another reason you can't say why like them: מהו תוכן הענין שרש\"י מוסיף עמו ולחלקו? ממילא, the words עמו you can say, according to them, עם ה' אלקיך means you'll be with him, it's a שכר, you'll be with the אויבערשטער. רש\"י גיט א האק אריין the word ולחלקו. What does that mean? How does that where is in the פסוק a שכר of ולחלקו? ועוד, so, first of all, what first of first he asks what's the ענין? What does חלקו mean? What what according to the שכר of חלקו? ועוד, בכתוב הרי נאמר רק עם ה' אלקיך, and the פסוק it doesn't say חלקו, it says עם. If that's the שכר, then רש\"י should have said just עמו, what's the ולחלקו? So from all these ענינים, it's hard to say that what רש״י says in the second half of the רש״י, ואז תהיה עמו ולחלקו, that that's something, it's a, it's a שכר that's in the פסוק. It's a שכר, definitely. רש״י says, then you will be, it's a שכר. But it's not the פשט in the words תמים תהיה עם השם אלקיך. That's part of the תמימות. So רש״י on his own, so to speak, seems to be adding, you know what, I'm telling you if you, if you do this you'll be with Him and His חלק. Where does רש״י get this from? רש״י doesn't get give him ברכות in the, in parsh-, in the in his פירוש. Doesn't just say his ideas and tells you מוסר that he just, so רש״י must hold that there's something in the word תמים תהיה עם השם אלקיך that you will be עמו ולחלקו. Where does רש״י get this from? What does that mean? הביאור בזה, the רבי says the פשט is like this. פירוש הפשוט של תמים בכל מקום הוא שלם. Whenever the תורה says תמים, it's complete. Doesn't have to explain it, it just means complete. Like תמים תהיה, the נח, וכן היה תמים דאברהם, פירושו, where it says נח the אויבערשטער said be תמים. נח was a תמים, by אברהם it says be תמים, פירושם, what does it mean? שלם בקיום רצון הקדוש ברוך הוא, be complete in fulfilling the אויבערשטער's will. ועל דרך זה פירשו רוב המפרשים גם בכתוב דידן. Even in this פסוק, most of מפרשים טייטש the same way, that here, תמים means be complete in keeping the מצוות, all the מצוות of the אויבערשטער. The תמים תהיה עם השם אלקיך, פירושו, תהיה שלם עם השם, you should be complete with השם. So the מפרשים learn this. But רש״י doesn't. רש״י has a completely new thing. אבל על דרך הפשט, שיטת רש״י, כאן אי אפשר לפרש כן. רש״י says, here you can't learn the regular פשט, that it means that you should be complete in doing all the מצוות. In this פסוק, you can't say that. And that's the reason why רש״י feels that he has to טייטש something new here that will fit with the המשך of the פרשה. Why? תוכן הפרשה הוא, as I said before, the whole תוכן of this whole פרשה, the whole flow of the פרשה is שלא לעשות כתועבות הגוים. גוים מעביר בני, גוים קוסם קסמים, גוים דורש אל המתים. You shouldn't do the disgusting things they do, bringing your children through the fire that עבודה זרה did, and to do the כישוף, and this type of כישוף, and searching to the dead to find out things. Don't do that, the תורה says. And איסורים מסוימים ובדיוק. תורה mentions a specific amount, a few and specific, which עבירות the תורה says you should, which things you shouldn't do. וכאמרו, and as the תורה תאקע stresses that we're talking specifically about these עבירות, the תורה says, עושי אלה, He says in the פסוק, anybody who would, תועבת השם כל עושה אלה, anyone who does these things is disgusting to השם. So he says clearly, we're talking about specific, not doing these things. He also says, ובגלל התועבות האלה, and because of these תועבות, these, השם is kicking them out from ארץ ישראל. So, that means that he's talking here not to do these specific things, these few things he mentions. He mentions quite a few of it, this כישוף, that כישוף, this כישוף, דורש אל המתים, but he's talking only about this. And then what does he say? Don't do that, but תמים תהיה עם השם אלקיך. Now, if you're going to say תמים means like it always means, complete, it means, שהאדם צריך להיות שלם עם השם אלקיך, היינו קיום כל התרי״ג מצוות. Complete means all the מצוות. So if the תורה is saying, don't do this and this, these few עבירות, but keep all the תרי״ג מצוות. Does that make sense? אין מתאים לומר, it doesn't fit to say, לא תעשה עשר עבירות, don't do certain 10 עבירות, for instance, תזהר מעשיית שס״ה מצוות לא תעשה ותקיים רמ״ח מצוות עשה. But don't do these 10, but you should be careful with 365 איסורים, and keep 248 מצוות, because that's what שלם means, complete. That's not how we talk! We talk, don't keep, do this, so we say these are no good, if you do it, it's no good, so what should you do? Keep these מצוות! You should, these מצוות, these מצוות לא תעשה said don't do these things. But the way if you טייטש שלם, it means clearly saying don't do these and these and these things, but keep all תרי״ג מצוות. ולכן מפרש הרמב״ן, and says, even the רמב״ן has a problem. The רמב״ן doesn't say it, but the רבי says the רמב״ן is bothered by this. How could the תורה, and the רמב״ן learns תמים here means שלם. He's one of the מפרשים that learn it means complete. So he is bothered. What does the תורה mean תמים תהיה, you should be complete, which seems to be complete in all the מצוות, and all he's talking about is is a few, like 10 or a few עבירות? So how does he say don't do these few עבירות and be תמים in all מצוות? So the רמב״ן says, כוונת הכתוב, the פסוק means תאקע שתהיה תמים עם השם בכל אלה. The פסוק תאקע doesn't mean here, he says, be complete with השם in תרי״ג מצוות. Be complete in these! שלם באמונת השם בענינים אלו. In these things, that's תאקע complete, but not complete like normal, complete in these מצוות. שלא תשמע למעוננים ומקוסמים. Don't listen to them. In other words, he says, תמים תהיה, don't listen to them, but why don't you listen to them? שאין כל דבריהם אמת. Because, he says, because what they're saying is not true. ולא יודיעו בכל הצורך, when they want to you want to find out the future and you're going to go to them, they won't know what they're talking about, what they tell you. כי הכל בידי שמים וכולי, everything in the hands of השם. היכול בכל, He could do anything. משנה מערכות הכוכבים ומזלות, He could change the whole system, the solar system, He could change everything. וממילא, what's the purpose in going to them? לכם ממנו לבד תדרשו העתידות מנביאיו. Only from the אייבערשטער you should find out. How? From the נביאים. That's the המשך further in the פרשה as the רבי will explain according to the רמב״ן should be תמים תהיה, and then the פסוק continues because these גוים go to the כשפים, go to the magicians, but by us, don't go. Go to the נביא. But why shouldn't you go to them? Because you won't find out the truth anyway from them. That's how he learns. So he says תמים תהיה in these things you should be תמים. Now, לכאורה, this answers the קשיא. The קשיא was how could he say תמים be complete in everything when he's only talking about תר״יג מצות, so the רמב״ן טאקע says תמים תהיה טאקע does not mean everything. In this case, it means be complete in these מצות. אבל בפשוטו של מקרא קשה לפרש כן. The רבי says in simple פשט, it's hard to say the פשט of the רמב״ן, because the רמב״ן is not פשוטו של מקרא only. רש״י, which is pure, pure פשט, cannot follow this that תמים תהיה means you should be תמים in these few things that he mentions. וכיון שאומר תמים תהיה עם ה׳ אלקיך סתם, since he says תמים תהיה and he doesn't mention תמים תהיה in these, ובפרט לאחר ההדגשה שפעמיים בכתוב שלפניו את אלה וגו׳ מאלה, especially when before when he's talking about not doing it, he mentions clearly, \"I'm talking about these disgusting things, את אלה, these, ובגלל התועבות האלה because of these disgusting things השם kicks them out.\" So here, if the תורה would mean in these things be תמים, he would have said the same thing, תמים תהיה בזה or something like that, in these things. And since the פסוק just says תמים סתם, in opposite before when he talks about it he says אלה and here he doesn't, פירושו הוא להיות שלם בכל. So obviously, if you טייטש the word תמים means שלם, complete, it means everything. Like it says כל מום לא יהיה בו, there should be no מום, everything should be, and that cannot be. Even the רמב״ן doesn't feel it could be, but the רמב״ן answers that you could טייטש it means תמים in these. רש״י feels that you can't say that. So it must be תמים complete in everything, and that can't be. So we're back to the קשיא, what does the word תמים mean here? Can't mean complete, so what does it mean? ועל דרך זה מפרש רש״י דתמים כאן אין פירושו בכל מקום. That's why רש״י says here that the פשט תמים here is not like all over, which means complete, אלא התהלך עמו בתמימות. You should go with תמימות. תמימות means a certain feeling, a certain sense of you should go like with sincerity. It's a certain feeling we expect you to have. על דרך מה שנאמר ביעקב איש תם. It says by יעקב, עשו was in the field, יעקב was an איש תם. What is איש תם? איש תם means he was sincere, this was his style, this was the thing. שזהו היפך ענין השלמות, it's not שלם was that he has everything, כפירוש רש״י שם. רש״י טייטשes on איש תם, תם means אינו בקי. After he says about עשו, עשו went to the field, יודע ציד, he was able to hunt, and יעקב איש תם doesn't know how to do that. אינו חריף. אינו he's not sharp to do these things that עשו did. So it's not complete that he could do things, פארקערט! אלא מאי, what does תם mean? תם means a certain mindset that he had. So the same thing here, that's what the פסוק means here. תמים תהיה is a new פשט, it's not complete, that can't be. You should have a complete, a sincere you could call it, wholehearted mindset you should have to the אייבערשטער. That's what he says, תמים תהיה עם ה׳ אלקיך. And רש״י explains all the details as we'll see, which fits to this ענין, and the רבי says ועל פי זה מובן המשך הכתובים. And now we'll understand how the flow of the פסוקים is. הכתוב מתחיל ומזהיר, the פסוק starts and warns us לא תלמד לעשות, you should not learn from them to do these bad things: מעביר בנו, take your son to the to fire, קוסם, דורש אל המתים, different magicians. And the תורה says, what's the reason? תורה says כי תועבת ה׳ כל עושה אלה, because all this is disgusting to השם. So the אייבערשטער is not saying don't listen to them, don't go to them and listen to what they have to tell you because they don't know what they're talking about like the רמב״ן says. רש״י because it's the אייבערשטער the simple פשט in פסוק is because the אייבערשטער doesn't want it. לא מפני שאין דבריהם אמיתיים, not because what they say is not true. So this is what the פסוק says till now. ועל דרך זה נאמר אחר כך, later on also after the פסוק it says כי הגוים האלה, starts off these nations אל מעוננים ואל קוסמים ישמעו, they listen to these magicians, ואתה לא כן נתן לך ה׳ אלקיך, השם didn't give that to you. נביא מקרבך, you'll have a נביא to ask questions, but the reason why don't go to them, to the, לא מפני שהמעוננים והקוסמים אין דבריהם אמיתיים, it's not because what they say is not true. It's because the אייבערשטער doesn't want it, that's all. It might be true. וכפירוש רש״י, רש״י טאקע says, לא כן נתן לך, השם didn't give it to you, הקדוש ברוך הוא לשמוע אל מעוננים ואל קוסמים, the אייבערשטער didn't give you to go to the מעוננים וקוסמים, שהרי השרה שכינה על הנביאים ואורים ותומים. The אייבערשטער put his שכינה on the on on the נביאים and on the אורים ותומים that they had in the משכן and the בית המקדש. ממילא don't go to them because that's not אייבערשטער. אייבערשטער doesn't want that. אייבערשטער is only by the נביאים. אבל לא מטעמו שכתב הרמב''ן, not the reason the רמב''ן says, כנ''ל בשם המדרש שאין כל דבריהם אמת, the words are not אמת. So the way רש''י learned the פשט, if you see, תורה says don't go to them because it's disgusting. אייבערשטער doesn't want it. That's why you shouldn't go to them. Now, he says now that the אייבערשטער says don't go to them, because it's disgusting, ולכן צריך הכתוב להזהיר, תמים תהיה עם השם אלוקיך. That's why the פסוק has to continue. I don't want you to go there, why? Because אייבערשטער doesn't want it, but you should be תמים עם השם אלוקיך, כלומר it means that אף שעל ידם תדע עתידות, even if you it is true that if you go to them you will find out the future. רש''י learns yes, you could find out the future from them. וכל זה לא תלמד לעשות, nevertheless the תורה says don't do that, כי אם תמים תהיה עם השם אלוקיך, you should be תמים meaning התהלך עמו בתמימות. You should go בתמימות, וממילא תצפה לו, to go בתמימות, you'll hope for Him, ולא תירש אל מעוננים וקוסמים. He's saying, don't go, I don't want you to go to them, disgusting, so you should be with sincerity to Me. And what will that do? That you'll hope to Me and not to them. You'll hope to Me. That's what He wants. So that's what רש''י gets, that תמים here doesn't mean complete. תמים just means it's a certain mindset you should get, you should be turned your mind to, not your mind, I mean, your feeling should be to השם, and from and from, and not to them. Why? Because השם doesn't want, and you should only hope to השם. אבל מקום לשאול, but then you have a שאלה, זה שתצפה לו, hoping to השם, and you will not go to ask them, לא יגיע ולא ישיג את אלו, שעל ידי העשייה שעל ידי עתידות ידע איך להתנהג. You will not get what you're looking for. You're looking for, why does a person go to the מכשפים, to the magicians, asking what the future? They want to know the future, they want to know how to behave in the future. So they want to know, what is it? What's going to happen to me? What's going to happen? What should I do? Now he says, don't go. And what should you do? You should be תמים עם השם, be like השם wants, and השם wants you not to go. Okay, so I won't go. But the problem is if I don't I don't go and I just look towards השם, but I won't gain what I want to gain by going to them, which is ידיעת עתידות, knowing the future, וממילא איך להתנהג, to know how to behave. So if I'm not going to them, and I'm going to look towards אייבערשטער, fine, but I'll miss out. And especially according to רש''י, you see, according to the רמב''ן it's not a problem. According to the רמב''ן, אייבערשטער is saying there's no purpose in going to them, you gain they don't know what they're talking about, so you won't gain anything. But רש''י learns that by going to them you would know, they do know what they're talking about. Nevertheless, I don't want you to go because you have to look to Me. So the person is going to claim, you know, and that's a שכל'דיק, it's a פשט thing. When we talk about שכל הישר that might come, that's part of the פשט. How could the תורה tell me תמים תהיה, תצפה לו, and I'll be missing out what I want, and if I go to them I'll get? לכן ממשיך רש''י, so רש''י says, ולא תחקור אחר עתידות. So רש''י says, obviously it must mean you should not look into the future. הנהגת התהלך עמו בתמימות היא שיצפה להקדוש ברוך הוא, התהלך עמו, when it says תמים, which means go with תמימות, means hope to the אייבערשטער, ולא יחקור מה יקרה בעתיד. Hope to the אייבערשטער, don't care about the future, don't look into what's going to be in the future. So רש''י has to say that, because otherwise it will be stuck. If, since רש''י learns תמים means it's a certain mindset looking to the אייבערשטער and not to go to them, and they really could help you, but the אייבערשטער doesn't want, רש''י feels that, like over whatever the בן חמש למקרא would ask, someone will learn and say, yeah, good, so you can't go to them, and you don't get your, and they would tell you what's going to happen and now you don't you're missing out, it's a problem. So he says, לא יחקור, so I'm telling you don't look into the future, don't investigate what's going to be in the future, right? וממילא you can't claim, but I won't know the future, don't look at the future! Doesn't want you to look at the future. אבל עדיין אינו מובן, there's still a problem. כיוון שעל ידי זה שלא יחקור אחר עתידות, if you won't look into the future, a ייד איז בדאגה תמיד, you're always worried. You worry, מה יולד יום? What will what will the day bring? וכנראה בחוש, we see we always worry what's going to be, so I'm going to have a worry. So I'm going to miss out, you're telling me I shouldn't, good, but I have a worry. And the Rebbe adds here, והרי זה גם היפך הנהגה של תמימות, it's the opposite of תמימות. תמימות means when you're sincere, straight, good, but if I'm going to have a worry, a worry is the opposite of תמימות, so it's bothering me. So it's not sincere, it's in my mind. So a person can claim, you're telling me I should hope to השם and not care about the future, but it's going to bother me. But you want me to be a תמים, you have to give me the tools to be able to be a תמים. לכן ממשיך רש''י, so רש''י continues, אלא כל מה שיבוא עליך קבל בתמימות. He adds these, has to add these words, with everything comes to you, take with תמימות. Anything that comes to you meaning good or bad. הליכה בתמימות עם השם אלוקיך, going בתמימות with השם, כוללת גם זה לקבל כל מה שיבוא עליו מאת הקדוש ברוך הוא, בין לטב בין וכולי. Accepting everything you get, that's what רש״י means when he says everything that will come, take בתמימות. That means that even if it's bad, you should take it anyway. Oh, which means you take it במנוחה ובתמימות, with calm, וממילא לא ידאג כלל, you won't worry. הקושיא was a guy might say, \"I'll worry if I don't know.\" Don't worry, because if you are תמים, what are you worried? Maybe something bad will happen. Maybe if I do this, it won't be good. If it won't be good, it doesn't matter, because if you're a תמים, you take everything the אייבערשטער gives you. And there is an הערה 17, שנאמר, like it says, ״ואהבת את ה׳ אלוקיך״, you shall love השם, your God, בכל מאדך, ״בכל לבבך ובכל נפשך ובכל מאדך״. פירוש רש״י, רש״י says in ואתחנן, a second פשט, דבר אחר, ״בכל מאדך״ means בכל מדה ומדה שהוא מודד לך. Any מדה that he gives you, any way he behaves with you, you have to love השם anyway. So that's so obviously here, רש״י could mean that, too, because he said it already. ובלשון חז״ל, the חז״ל use the גמרא in ברכות, דקבלוניה בשמחה. Whether it's good or bad, you always have to accept it בשמחה. I want to mention an interesting thing here. The first time when they give that in the רבי the when the רבי was מגיה the second time, he added a few lines here. First it said only on this הערה, it said in the פנים it says that you should accept everything, good or bad, from the אייבערשטער, accept it. So it said, like the חז״ל say, דקבלוניה בשמחה, accept בשמחה. So on the second הגהה, the רבי added the first part, because that's from חז״ל. חז״ל is גמרא. We know רש״י doesn't rely on the גמרא. רש״י is only what he says, unless he brings a גמרא. So the רבי added these words. It says in רש״י such a thing, and earlier, because the רבי always says רש״י doesn't rely on something that's later, on earlier. In ואתחנן already רש״י said that בכל מאדך, בכל מדה ומדה שהוא מודד לך. וממילא, this is what the פסוק, so this answers everything. So the שאלה is you have to hope to השם, and לכאורה, \"But I'll worry.\" Says, \"No, if you're תמים, you won't worry, because no matter what will happen, you accept.\" Now, that's the first part of רש״י. Then רש״י comes and adds, ואז, רש״י says, you will be עמו ולחלקו. So now we have to go בהמשך to this: how does the second half of רש״י fit? So the רבי says like this: לכאורה מקום לומר, לכאורה, there's a possibility to say that בהמשך לזה, that בהמשך to what we said פשט in the רש״י, כותב רש״י, רש״י writes the next word, ״ואז תהיה עמו ולחלקו״, and you will be then you will be with him and in his חלק. So רש״י לא לפרש פשוטו של מקרא. Maybe רש״י doesn't use these words to tell you a פשט in the פסוק, כי אם להסביר לה תלמיד איך אפשר שיהיה בתמימות. After רש״י explains what תמימות is and it's a certain mindset, that with תמימות you look to השם and you don't care what will happen, don't look into the future, and you accept everything, bad or good, you accept בתמימות, but the שאלה is: how does that work? How could you do that? So רש״י wants to to explain to us how you do it. So רש״י says: ידיעה זו שוללת כל דאגה, that this ידיעה that we said that before takes away all the worries, like we said, ולכן יהיה בתמימות אמיתית. He will be with a real he will be בתמימות אמיתית. כי תהיה עמו ולחלקו, טוב יהיה לו גם בגשמיות. פארקערט is adding, how could a person טאקע be בתמימות? Because you have to be ready that anything could happen, but it still still פארט bothers you, so רש״י adds: I'm telling you, you'll have all good. First we said he will worry, maybe something bad will happen, so he said, \"Whatever השם gives you.\" But then רש״י adds, you could say לכאורה this פשט, because you should remember, you will be with השם, and you'll have a חלק, ממילא השם will, you'll have everything good. So you have nothing to worry, not only because if it's bad you'll also accept it, maybe רש״י explains that you could be בתמימות. אבל אי אפשר לומר כן כוונת רש״י. You can't say this is what רש״י means, כי על פי זה, because according to that, first of all, מנלן לרש״י דתהיה עמו ולחלקו? How does רש״י know it? If it's not in the פסוק, רש״י's just giving like a גוט ווארט, telling you: you should know, you'll be good, אלץ איז פיין, where did רש״י get this that it'll be עמו ולחלקו? And second thing is הוה ליה לרש״י למימר, ״שהרי תהיה עמו ולחלקו״. If this is an explanation how it could be תמים, so after רש״י goes through the whole first part explaining what it means, he should have said: שהרי, how could you do all this? Because you'll be עמו ולחלקו! But לא, ״ואז תהיה״. Not like רש״י says, \"Then you will be.\" \"Then\" means like what's going to happen. It's not telling you why I'm telling you תמימות because this could this will be. So he should have said שהרי. It's a סימן that this is not what רש״י means. In other words, this is not רש״י is making up a שכר. So, besides the שאלה where רש״י gets it from, but the idea is he's not making up a שכר to make a peace a person feel good how he could be בתמים. So what does רש״י mean? הביאור בזה, so the פשט in רש״י is like this: פסוק זה בא בהמשך לתוכן כללות הפרשה כאן. This this פסוק comes בהמשך to the whole פרשה. Now if it's בהמשך to the whole פרשה, what does the פסוק say? The פסוק says: Don't do these things, don't go to these magicians, don't do all this. Why? Because השם doesn't like it, it's תועבות, and because of what they're doing, השם is chasing them out of the land to give it to you. And then he says, \"תמים תהיה עם ה' אלקיך.\" So since this is the המשך הפרשה, מזה מובן, so we understand דכשם שבגלל התועבות האלה ה' אלקיך מוריש אותם מן הארץ מפניך, because of what they're doing these things, these terrible things, השם is chasing them out of the land, כן במידה טובה על אחת כמה וכמה. So when the אייבישטער says you should not do that, and not only that, be תמים, even though they they know what they're talking about, but don't go there and be תמים with the אייבישטער. So obviously, it makes sense that the תורה should have included here that it will be the opposite. If by them, he's chasing them out of the land because of this, so what will happen to you if you do keep this, שצריך להיות שכר ההנהגה דתמים תהיה עם ה' אלקיך? So the אייבישטער says, there there's you say punishment, so you תמים תהיה עם ה' אלקיך, there'll be a reward. And the reward should be the same reward as they have the punishment, which is ירושת הארץ. If they, their punishment is they're being chased out of the land, your reward will be you'll get the land. And that's must be included here somehow the תורה must mean it because that's how the flow of the פרשה is. ולכן ממשיך רש״י, and that's what רש״י continues, אז תהיה עמו ולחלקו. אז meaning this is all what the תורה must be telling us, that if you are תמים and you do as we said before, you will be with him and his חלק. Now what does that mean? The רבי asks before, what's חלקו? What what is the the טייטש of the word? Besides, where does it ever say in the פסוק? What's the טייטש? So the רבי says like this: You'll be his חלק, חלקו של הקדוש ברוך הוא, a חלק of השם. A איד is a חלק of השם, it's a פסוק. וכיון שחלק הוי' עמו, since אידן are a חלק of השם, what does the פסוק say in האזינו? After the פסוק says אידן are a חלק of השם, the פסוק says therefore, ירכיבהו על במותי ארץ, he makes you ride on the the the mountains of the land, which means you will get ארץ ישראל. So it says, because אידן are a חלק of the אייבישטער, that's why the אידן get ארץ ישראל. ארצו של הקדוש ברוך הוא is the אייבישטער's ארץ, and he gives it to you. So חלקו means you are a חלק of him, which means because, like רש״י says over there in האזינו, you are a חלק of him, so the אייבישטער gave you ארץ ישראל. So this is a פסוק that's written in האזינו, so can't say רש״י relies on this only. וכשנאמר לעיל, it says also earlier, in עקב it says, ארץ אשר עיני ה' אלקיך בה, ארץ ישראל is a land that the eyes of השם are there. And רש״י says, משל למלך, משל to a king, שהיו לו בנים ויש לו שדות, he had more than one child, he had children, sons, and he had fields, אשר לבן שהוא אוהב נתן לו שדה הכי טוב. The one that he loves, he gives the best field. And that's לגבי די אידן. And that says earlier in עקב, that the אייבישטער loves the אידן, and that's why he gives them the best field, he gives them the best land. וכהתחלת פרשה זו, in this פרשה it says, הארץ אשר ה' אלקיך נותן לך, the land השם gives you. וכן לפני בתכיפות לפסוק זה, right before this פסוק it says that the אייבישטער is going to give us ארץ ישראל, because he says מוריש אותם מארץ ישראל, השם kicks them out from ארץ ישראל, מפניך. What does מפניך mean? He kicks them out in front of you, for you, in order for you should get it. So he says already giving. ועל דרך מה שנאמר מכבר, it says already a long time ago in פרשת בשלח, עם זו קנית, תביאמו ותטעמו בהר נחלתך. It says this nation you were קונה, and bring them in and settle them in in the mountain of your inheritance. And what does it mean עם זו קנית, you were קונה this land this this nation? חיבבתם משאר אומות, you made you loved them more than all nations, therefore תביאמו ותטעמו בהר נחלתך, bring them in. So this is what the פסוק means here. When the פסוק תמים תהיה, they they do it and they're kicked out, kicked out. So רש״י, so תמים תהיה, so רש״י says has to be. So it's obvious, things which are obvious from the פסוק, even though it doesn't say and not even a רמז, it's part of פשוטו של מקרא. In other words, according to this פשט, when רש״י says that אז תהיה לחלקו, that עמו ולחלקו, is not the פשט of the words עם ה' אלקיך, like we said before. That's what he says in note 18. אבל אין זה פירוש עם ה' אלקיך, that's not the פשט, because we said before, this is part of the תמים תהיה, it's part of what you should do, not part of the שכר. And the רבי adds, ויש לומר שלכן העתיק רש״י בתחילת פירושו כל הכתוב. This explains why רש״י in his פשט brings the whole פסוק, אף שלגוף פירושו נוגע רק תיבת תמים. לכאורה, in order What does רש״י tell us? What תמים תהיה means. What's תמים here? So רש״י goes into the whole thing, like תמים is. And we know רש״י, when he brings words of the פסוק in דיבור המתחיל, only brings those words which are נוגע to the פירוש. So here, really רש״י should have said תמים תהיה, and on that go into the whole thing. See, according to the other מפרשים, we understand why he says עם ה' אלקיך. Then we have another problem, he should have made it into two pieces. But according to the רבי that this עם ה' אלקיך אלקיך is part of the תמים, and when he says עמו ולחלקו is what will happen to you as a reward, but that's included in the פסוק, why does רש\"י bring—so לכאורה he should have only said תמים. So the רבי says, because of this: להדגיש עם ה' אלקיך מחובר לתמים תהיה, to show that תמים that עם ה' אלקיך is connected, that it's part of תמים תהיה. כי פשטות פירוש הכתוב, it's like פירוש המפרשים דלעיל, like we learned פשוטו של מקרא, not like the מפרשים that say that this is already the עם ה' אלקיך is the reward. מה שאין כן אם היה מעתיק רק תמים תהיה, if רש\"י would have just quoted the words תמים תהיה וגומר, הרי אז היה משמע כמפרשים הנ\"ל. Then we would think like the other מפרשים, דהתיבות עם ה' אלקיך, שרק מרומזים תוכן השכר, that רש\"י would not would not quote the word עם ה' אלקיך, just write וגומר, just a רמז, ah, we would say probably that's just שכר, מידה כנגד מידה. That's why הוא מרומז, and that's where רש\"י is מרומז, that's what he is מרומז, אבל לפועל ממש, רש\"י to tell us that it's part of the תמים, רש\"י quotes the whole the whole פסוק. Let's go weiter. אבל על פי הנ\"ל קשה, the רבי says סעיף ז', but according to this we have a problem. So we're saying now the אייבערשטער says like this: Don't go to the magicians. They know what they're talking about, but I don't want you to go, it's disgusting, אייבערשטער doesn't want it. תמים תהיה, you should be תמים with the אייבערשטער. The קשיא is, אחרי הכתוב תמים תהיה עם ה' אלקיך ממשיך הפרשה, after this פסוק the פרשה continues. It says like this: כי הגוים האלה... מעוננים וקוסמים ישמעו, these גוים they listen to these magicians, ואתה לא כן נתן לך ה' אלקיך, you ה' didn't give you this. נביא מקרבך כמוני יקים... אליו תשמעון. I'll put up a נביא like משה says like me the אייבערשטער will give a נביא, and him you should listen. What is משמע in the words? משמע in the words is that don't listen to them, but you should listen to the נביא. So he says like this: That's the המשך. That's what says right after תמים תהיה עם ה' אלקיך. בשלמא לפירוש הרמב\"ן וכולי דתמים תהיה פירושו תהיה שלם עם הקב\"ה, מילא according to the רמב\"ן that תמים means you should be complete with the אייבערשטער, ולא תשמע לקוסמים ומנחשים ומעוננים, and don't listen to these guys 'cause these guys don't know what they're talking about. מובן המשך הפרשה, we understand the whole המשך of the פרשה. הכתוב מביא טעם הדבר שלא ישמעו למעוננים, the תורה says why shouldn't you listen to them? כי אתה לא כן נתן לך ה' אלקיך, נביא מקרבך... Because you're going to listen to the, I'm going to make you have a נביא. Go to the נביא. דבני ישראל ידרשו בעתידות על ידי הנביא, you could ask the נביא the proof the the the future. And he's telling him כי רק ממנו ישמעו דברי אמת, so according to the רמב\"ן they're the only ones that tell you the truth. So he says in פסוק: Don't go to these guys, they don't know what they're talking about, come to the נביא, אייבערשטער, be תמים. תמים means in these things don't do, be complete in these things, don't do it, go to the נביא because the נביא will tell you the truth. The נביא is going to speak in name of the אייבערשטער and tell you the truth. So according to him, the המשך fits. אבל לפירוש רש\"י, according to רש\"י, הרי זה בסתירה למה שנאמר קודם, it's a סתירה to what it said before. It says like this: תמים תהיה פירושו כנ\"ל, תמים תהיה according to רש\"י means like we said before, אף שאומרים דברי אמת, even though they tell you the truth, עם כל זה לא תלמד. Nevertheless, don't learn from them. כי עם תמים תהיה עם ה' אלקיך, you should be תמים, לא תחקור אחר עתידות, don't look for the future. 'Cause if you go to them, you'll find out the future, and they'll tell you the future, true future. But we don't, the אייבערשטער says don't look for it. ותיכף לאחר זה, and then right away it continues, כי, because הגוים האלה מעוננים, ואתה... נביא מקרבך אליו תשמעון. They go to the magicians, and you should come תמים תהיה, and you go to the נביא and listen to him. Which means מותר לחקור אחר עתידות, that you are allowed to find out the future על ידי נביא. So what a strange thing! First he says don't go, and רש\"י טייטשט it means don't go to them even though you'll find out the future from them because I don't want you to look into the future, and then he says that the reason why, because I have a נביא for you, that means the נביא you could ask. Isn't that a contradiction with what he said before? והביאור בזה, the פשט is like this: דפירוש רש\"י, according to רש\"י מה שנאמר כי הגוים האלה גומר ואתה לא כן גומר נביא מקרבך גומר, all the things that it says after the פסוק תמים תהיה, which is after when חמישי starts, אינו המשך וטעם לפרשה שלפניה, that's not a המשך to what it says before as a reason for before, אלא התחלת ענין חדש, it's a new beginning, שהקב\"ה יקים נביא, that the אייבערשטער will give you a נביא. That's what it is, and it's not a המשך. According to the רמב\"ן, it's a המשך, but according to רש\"י, not a המשך. איי מה שנאמר כי הגוים האלה, why it starts off because, כי means because so that sounds like a המשך, לא נתינת טעם, it's not a reason דהא, see כי sometimes means because, so it's not here because על מה שנאמר לפניה on what it says before, אלא פירושו כאשר, sometimes כי means when, כדרך שמצינו התחלת כמה פרשיות בתורה, we find in many פרשיות in תורה. Like even in this פרשה in the הערה the רבי says it says, in this פרשה starting it says, כי אתה בא אל הארץ, doesn't mean a המשך to before, when you will go. So here רש\"י will learn this is not a המשך to before. וכל זה לפירוש רש\"י, it's only according to רש\"י שהוא על דרך הפשט, according to רש\"י it's פשט. לכן אי אפשר לפרש תמים תהיה כמו שלם כנ״ל, and therefore, as we said before, you can't learn תמים is complete, not even like the רמב״ן, complete in these things. אלא ופירש רש״י it means to be תמימות. ולפי זה מה שנאמר כי הגוים האלה, פרשה חדשה. According to them, it's a new פרשה. It's a new ענין starting. It's not a המשך to before. So according to the רמב״ן, that's a המשך to before, a reason for before, and according to רש״י, it's not. And the רבי in אות 26 actually adds, ולהעיר שלפירוש זה שכי הגוים וכו׳ הוא ענין חדש, מובן מה שמפסיקים כאן בחלוקת קריאת התורה. This explains another thing: תמים תהיה עם ה׳ אלקיך is the end of a end of עליה, a קריאה, the end. We start חמישי here. וכולי, why do we start חמישי here? It's the middle of an ענין! It continues כי, because you should do this because. So according to רש״י, we said it's not a new ענין, it's not a המשך, it's a new ענין. מה שאין כן לפירוש הרמב״ן שכי הגוים הוא נתינת טעם על הנאמר לפני זה, according to the רמב״ן that this is a reason for before, צריך עיון למה מפסיקים באמצע המשך. Why are we stopping in the middle? ועל דרך זה צריך עיון לכולי עלמא בהפסק דרביעי. It's said by the ובכמה מקומות, sometimes we find these things that there's a question what the what's the המשך and what's why is this a המשך like that? Why is there a הפסק, I mean, in the עליות? So the רבי adds this דרך אגב. Then he says, וראה ספר מאיר עין ר׳ מאיר מאיש, סדר סימני פרשיות, ספר דרכי חיים ושלום, and he brings from the הגהה from the הרב הגאון ממונקאטש בעל מחבר ספר מנחת אלעזר, he added these. So I just wanted to say how this הערה came. First the רבי wrote part of the הערה, then the second הגהה, he added the second half of the הערה, with כתב יד קודש, he added the whole second half. And then the רבי added a few more words, and I want to say this, this is סתם good to know, and someone should maybe look into this. The רבי added like this. He said he wrote, \"לבאר\", which is writing not as a הערה, he's writing it to the people who wrote the שיחות. He says like this: I'm asking you, the רבי, \"לבאר\" to find out, \"אם יש בזה בסידור הגאונים וכולו (ויינשטוק ש״י)\". Is there something about this in the סידור הגאונים that ויינשטוק gave out? The רבי said to check. לפועל ממש, ממש the people who looked into this couldn't find anything there. So the רבי wanted if you find something to tell him and he'll put something more, and it wasn't found, so nothing was left. Since the רבי wrote it, I can guarantee that probably someplace in those ספרים there's something there. Couldn't find it, couldn't find, but the רבי wrote לבאר. I'm reading the words again for people who want to delve in this: לבאר אם יש בזה בסידור הגאונים וכולו, and in parentheses ויינשטוק ש״י. So the רבי said so I think people somebody who has the time and has this ספרים should look through the whole ספר and find and will find something שייכות to this, because I'm sure that the רבי, but he just know he just didn't have the time to look it up, so he said to look, and he didn't find it, נו, זאל זיין אזוי. So it's not mentioned here at all, but that's what the רבי wrote in his כתב יד. But anyway, what the רבי says here, so according to רש״י, this is a new ענין when it starts from here. According to the רמב״ן, it's טאקע a problem, why is there חמישי? But then he says, ובלאו הכי מוכרח על פי פשוטו של מקרא, and by the way, this has this is clear in פשט that here is a new a new ענין, not a המשך, not a כי הגוים is not a reason for before. כי אם נאמר דפרשת כי הגוים האלה הוא המשך לפרשה הקודמת, if we're going to say that כי, that it says further, because these גוים they go to the מעוננים, קוסמים, and you will have a נביא, if it's a המשך, למה לו להחזיר עוד הפעם בעת ההמשך דהגוים קוסמים ומעוננים? If that's a המשך, so why does he start? He kept on saying before people these guys go to the מעוננים and דורש אל המתים and all these things, קוסם קסמים, and then he starts, because these גוים go to the מעוננים, why say it over again? He just he just said it ממש! So if it's a new ענין, yeah, a lot of time the תורה starts off, because these guys go, I'm going to give you a נביא, whatever. So it makes sense. So anyways, in פשט, this is a new ענין. So אבל קיים על כל פנים מפורש שהנביא מותר לשאול עתידות, but לפועל ממש, לפועל does the תורה does say, even if you'll say it's a new ענין, but סוף כל סוף, he says, go to the נביא, אליו תשמעון. These guys, after he says go to the קוסמים, you go to the נביא, is משמע that the נביא, you could go to the נביא. Which comes back to the סתירה that he said before, אל תחקור אחר עתידות, don't look into the future! Don't follow them without So before he said אל תחקור, part of תמים תהיה is don't look into the future, אל תחקור עתידות. And here it comes out as a טאקע it's a new פרשה, nevertheless, סוף כל סוף he says you could go listen to the נביא, as if saying they go to them and you go to the נביא, so it seems you could. I want to mention that when the רבי said this שיחה, as you see at the end of the שיחה is פרשת שופטים תשכ\"ז, the רבי's תירוץ on the קשיא was, when he asks the שאלה, the סתירה according to רש\"י, you shouldn't look after עתידות, and here it says go to the נביא. The answer the way the רבי said it then was what he says till now, that it's a new פרשה. So the people that wrote the שיחה wrote that תירוץ. The קשיא was it's a סתירה. First he says don't look at this, and here it says you could. Ah, it's a new פרשה, it's a new thing. So what the רבי did, when it comes to these words, the רבי, when it said this קשיא and the תירוץ was it's a new פרשה, the רבי wrote these words: איפה ומה הוא התירוץ על זה? Where's the תירוץ of the קשיא? How is this In other words, the רבי is saying, how this ווארט that it's a new פרשה will answer the קשיא? The קשיא was there's a סתירה. First רש\"י says אל תחקור אחר עתידות, don't look in the future, and then later the פסוק says at a נביא you could ask the נביא. It's a סתירה. So he gives a תירוץ it's a new פרשה. So, the fact is still a fact. תורה says a fact: go to the נביא. So the רבי wrote, where's the תירוץ? And by the פאברענגען the רבי didn't say the תירוץ. He said the תירוץ, but he said this and he didn't finish off. And a lot of times there's a שיחה that the רבי said and expected that you'd understand yourself. So the רבי asked, where is the תירוץ of the שאלה here? And the רבי added the פרק, the last פרק we just learned and the next paragraph. This פרק בלאו הכי מוכרח and the next paragraph, he added. And these are the words he said: אבל כיוון שעל כל פנים מפורש על ידי נביא מותר לשאול על עתידות, but סוף כל סוף it says you could ask עתידות, וגם בפסוקים דנדון משמע וכולי you could, and here even in this in in our פסוקים it says, עיקר האיסור מפני שבא על ידי קוסם. The main problem because the magicians are doing it. And what לפועל the עצם, by a נביא who is not a magician, חס ושלום, you could ask, so it's a סתירה לפרשה הקודמת. It's a סתירה to the previous פרשה which says אל תחקור. מתרץ רש\"י על זה על ידי הדיוק השינוי ליתחקר דווקא. That that's why רש\"י writes the word ליתחקר. And the רבי's שאלה was it's a שינוי here says that it's a change, because in פסוק regarding the גוים it says דורש, שואל, why does it say תחקר? He tells you that ליתחקר דווקא, השתדלות יתירה. You can't be חוקר, you could ask a נביא. חקירה means המורה על דאגה יתירה, means you look into, you חוקר, you you investigate, that means you're worried, that not. מה שאין כן שאלה בעלמא ואפילו דרישה, but just to ask, even to look into it you could. So you could ask a נביא. And and that's the answer. And I believe this is why the רבי added the שאלה we I said in the beginning, קושיא ג', he added why does רש\"י use the word תחקר, not שואל and דורש, it's all because to get to the תירוץ. That's the תירוץ to this שאלה. That's what the רבי added, and he left it out by the פאברענגען, for why I don't know, but לפועל ממש here he added this, so he added this paragraph. So this is according to רש\"י. So לכאורה you could say that this is a המשך אחד according to this פשט. If the דיוק is אל תחקר, so maybe it's a המשך אחד? לפועל it's not. That's why the רבי wrote ובלאו הכי מוכרח זה. It's not only because of that, it's not. Look here. The fact is it's not. So that makes it better, but that still doesn't answer the קושיא. See, if it's if it's a המשך, it's ממש he's telling you two opposite things at the same time. He's telling you, don't go, but go. That makes no sense. So the רבי weakens it by saying, no, he's not doing that. He tells you don't go, then he tells you later something else. So he's not telling you a סתירה בבת אחת. Nevertheless, the קושיא is still a קושיא. The קושיא is סוף כל סוף you could go, and here he says you shouldn't go. So the same thing would be would be a סתירה to where it says in in in פרשת במדבר, would be also a סתירה. But the way it was before, the סתירה is even bigger. He's telling you at the same time don't go and, but you could go. Don't go to them because I don't want you to בכלל think of of עתידות, and now go to the נביא. So the רבי says, first of all, it's a new פרשה, that's we making it weaker. So it's not a סתירה מניה וביה, but there's still a קושיא, so the answer is ליתחקר. מה שאין כן according to the רמב\"ן, שאין פירושו פשוטו של מקרא דווקא. רש\"י the רמב\"ן doesn't go normal פשט. פירוש תמים, so תמים is טייטשט differently, שלם, complete. ולכן הוסיף, that's why he says תמים בכלליות. That's why he says כנ\"ל בסעיף ג', like before, תמים means complete, but in these things. ולכן מפרש, he טייטשes כי הגוים וגו' טעם על פני וגו' when it says after תמים תהיה, that the גוים go to the מעוננים and you go to the נביא, he says it's a המשך. It's a reason. כי means here according to the רמב\"ן, because. שיקים בקרבך נביא, and this is the לשון that he writes: he will bring a נביא amongst you, ויתן דבריו בפיו and the אויבערשטער will put his words in his mouth, ואתם תשמעו אליו מה יפעל א-ל, you will ask him, you will hear from him what the אויבערשטער is doing, ולא תצטרך אתה בעתידות אל קוסם ונחש, when you look for the future you won't have to look in the future by the קוסמים, שאין כל דבריהם אמת. they don't know what they're talking about, it's not true. ולא יודיעו בכל בכל הצורך, בכל הצורך, they won't be able to tell you the what you need. אבל בנבואה תודיע חפץ השם ולא יפול דבר, and everything will be true. So the רמב\"ן learns it's a המשך, רש\"י learns it's not a המשך. So number one, it's not even a המשך, it's not contradicting himself. According to the רמב\"ן it's not a contradiction אדרבה, because he's telling you they don't know what they're talking about, go to a נביא. That's fine. But רש\"י says it means don't ask, is a contradiction. But it's not a סתירה מיניה וביה, not a contradiction in itself, but nevertheless he answers it. But the פלא is the שאלה, what happens טאקע when there is no נביא? If there is no נביא לכאורה according to the רמב\"ן, if the whole reason he says don't go to them because I have a נביא, what about if you don't have a נביא, when there's no more נביאים? So in אות כ\"ח the רבי says, אבל מובן שבכל אופן, גם להרמב\"ן that he says יוקבע כי דהוקבע גדר הטעם, יש לומר שגם לאחר שבטלה נבואה אסור לחקור עתידות. You can't go to them, and בכלל you can't be חוקר עתידות. You can't go to them anyway obviously because they don't know what they're talking about according to the רמב\"ן. But maybe I look into עתידות other ways? So he says no, you could only ask a נביא, and if you don't ask, if no נביא, the רבי says and he brings the שולחן ערוך and the נושאי כלים. Okay. So this is all how he answers the רש\"י and the difference in רש\"י and the רמב\"ן, etc., etc. מעניינים על דרך הלכה שבפירוש רש\"י, רש\"י always has הלכה, and one of our הלכות is like this. וציווי תמים תהיה, and this מצוה of תמים תהיה עם ה' אלקיך, is a פלוגתא דהרמב\"ם והרמב\"ן. מחלוקת הרמב\"ם והרמב\"ן if they count it in מנין המצוות. הרמב\"ם לא הביא בספר המצוות שלו, the רמב\"ם doesn't count it. Now that we know there are 613 מצוות, and there are certain rules which things are counted in the מצוות and not, and that means there are more than 613 times where it says in the תורה do or don't do, but not everything is counted, there are certain rules. So the רמב\"ם does not count this מצוה. הרמב\"ן בהשגותיו מונה, the רמב\"ן does count it, and he says לשון שנצטווינו להיות לבבנו תמים עמו יתברך, that we were commanded to be our heart should be תמים with השם. ומסיים and the רמב\"ן finishes off, ואולי חשב הרב, he's explaining why did the רמב\"ם not count it, that the רב, that the רמב\"ם holds, שצוה כוללת המצוות. You know one of the rules is any מצוה that includes all the מצוות, like when the פסוק says keep all the מצוות, so it's a commandment, but that's not part of the מנין המצוות because it includes all the מצוות. So the רמב\"ם holds, the רמב\"ן says, that תמים תהיה also includes everything. It includes all the מצוות, וללכת בדרכי התורה, to go in the תורה, ולכן לא הביא בחשבונו, that's why he doesn't bring it in his חשבון because it's a מצוה כוללת. Now the שאלה is what does the רמב\"ן hold? יש לומר דאזלו בפלוגתא זו לפי שיטתם בפירוש הכתוב תמים תהיה. It could be the מחלוקת between the רמב\"ם and the רמב\"ן is based on how they טייטש תמים תהיה. And this is how it goes: כותב הרמב\"ם, the רמב\"ם writes, בטעם כל איסורים אלו, in the reason of all these prohibitions that you can't go to this מנחש and to the magicians, etc., etc., he writes like this: שדברים אלו כולם דברי שקר וכזב הן, they're all lies. ואין ראוי לישראל שהם חכמים מחוכמים להימשך בהבלים אלו. יידן who are smart shouldn't go with these stupidities. בעלי החכמה ותמימי הדעת, smart people, ידעו בראיות ברורות שכל אלו הדברים הם תהו והבל. Smart people know that all these things are נארישקייט, stupidity, שנמשכו בהם חסרי הדעת, צודרייטע מענטשן, not normal people went and נטשו כל דרכי האמת. People, stupid people followed them, left the true way and went to them. ובגלל זה אמרה תורה, that's what the תורה said, כשהזהירה על כל אלו, when it warns you against all this, תמים תהיה עם ה' אלקיך, יהיה לבך שלם עמו. That means this is stupid, people who don't know דעת think that they're good, and the תורה says תמים תהיה, be תמים. How does רש\"י the רמב\"ם learn תמים? היינו means שהרמב\"ם מפרש ותמים תהיה ענינו תמימות ושלימות הדעת. פשוט your mind should be clear, you should be a complete mind. Don't be stupid, don't, that's how he טייטש'es. וממילא מובן שציווי כולל, וממילא we understand what the רמב\"ן means that he holds that it's a מצוה that contains everything. שהרי תוכנו, what is the תוכן of it? להיות תמים ושלם בדעתו עם ה' אלקיך. Be your mind should be complete with השם. וממילא what should happen? שזה כולל כל ציוויי הקדוש ברוך הוא, it includes all the commandments of the אויבערשטער. ולכן, and therefore, אם יש כוונה לציווי זה בפרשה זו דווקא כשהזהירה על כל אלו, even though the פסוק תמים תהיה is written here concerning not listening to all the stupidities of these these magicians, מכל מקום תוכנו שייך לקיום כל המצוות. The meaning of it is שייכות to all the מצוות. והוי ציווי כולל, because it's טאקע, it means בכלל your mind should be with, שכל, you should have שכל with the אויבערשטער, that's where your שכל should be. It happens to be written here. And the רבי in the הערה goes in that the שאלה where do we get the איסור of not going to them could be it's from here, but that's also only a result from תמים. תמים תהיה is a כללות'דיקע זאך that your mind should be smart, smart that the אויבערשטער's things are right, not with not what they're doing. So that's a כלל. Now, the רמב\"ן, אבל הרמב\"ן שמפרש שייחד לבנו אליו יתברך, he says what it means is our mind should be מיוחד צו דעם, ושנאמין שהוא לבדו עושה כל, to believe that he does everything, וממנו לבדו נדרוש הבאות, only from him we should ask for the, what's going to happen the future, כי הוא משנה מערכות הכוכבים והמזלות etc., etc., because he could change the stars and the solar system, etc., etc. So according to that, אינו ציווי כולל, it's not a ציווי for all the מצוות this תמים תהיה. אם יהיה שהכולל עניין האמונה בכל התורה ומצוות, טאקע to believe in the אייבערשטער is something כלל for all the מצוות, הרי הציווי כאן דתמים תהיה שייך רק לפרטים מסוימים במעשים, but the תמים תהיה here means the אמונה that you have in the אייבערשטער versus these things. ולא לכל התורה ומצוות, it's not something נוגע to all תורה ומצוות, אשר ביכולתו לשנות מערכות הכוכבים, the אייבערשטער could change the system, the solar system, שלכן אין לחקור, לחקור אחר עתידות, that's why you shouldn't go to ask him. So this is a specific מצוה: don't ask these people things because the אייבערשטער, you should have אמונה the אייבערשטער could do what he wants and they don't know what they're talking about. So specific to this. According to the רמב\"ם it's not specific to this, it's בכלל your דעת should be תמים, so the רמב\"ם holds it's a עניין כוללי, all the מצוות, so it's not part of the תרי\"ג מצוות. The רמב\"ן holds it's a specific thing, has to do with these things, like he says in here in פרשה that you should be תמים בעניינים אלו. You should be what? Your mind should know that you have to be תמים with the אייבערשטער לגבי these things, so it's a specific thing. אולם בפירוש רש\"י, but the רש\"י, which is פשוטו של מקרא, דתמים הוא לא לשון, לא לשון שלם אלא לשון תמימות, here it's לשון תמימות, הרי פשוט שזו היא מצוה פרטית, that's a פרטיות'דיקע מצוה, it's for sure. התהלך עמו בתמימות, it's the אייבערשטער is saying how you should be going with the אייבערשטער, not that you should keep all the מצוות. It's telling you a certain mindset that you have to have, that's a פרטיות'דיקע מצוה. There's a certain mindset, you have to have a certain sincerity. He's giving us a מצוה, a מצוה of sincerity, that's what it is, and therefore נמנה במניין המצוות, it fits in the מצוות. So רש\"י learns תמים means like he says, that you have to accept the אייבערשטער בתמימות, so even though it means all the מצוות, but it's not telling you to keep all the מצוות, it's telling you, \"Be sincere לגבי the אייבערשטער.\" That's a ציווי the אייבערשטער says what you should do, is a פרט. So this is נוסף על המצוות לא תעשה שלפני זה, this comes in addition to the מצוות לא תעשה, לא ימצא בך קוסם, כל מיני חקירות עתידות, all those that look for the future, you, that's לא תעשה. But besides that, there's a general מצוה of sincerity, and that's a מצוה פרטית of being sincere with the אייבערשטער, וממילא you will not look after עתידות, etc., etc. And עוד, the רבי adds, תהיה עמו ולחלקו, and then you'll be with him and in his חלק. And then the last paragraph, the רבי wrote בכתב יד, added the last paragraph, and he wrote, ואולי יש לומר, maybe you could say, דעל ידי קיום לא ימצא בך, דנמנע מתועבת הוי'ה, see the פסוקים has a few פרטים, so by keeping this part of the פסוק, that it shouldn't be amongst you, you shouldn't find amongst you those who do these things, which is a disgusting thing to השם, by that the שכר is תהיה עמו. If you don't do things disgusting to him, you'll be with him. וכשגם עס טפלה, then the second part of, the next words of רש\"י, and that you should hope to him, וכל מה שיבוא מקבל בתמימות, and whatever happens you accept בתמימות, then יהיה גם לחלקו, you'll also be part of his חלק, etc. He doesn't טייטש what it means, but that's what the רבי wrote in his כתב יד. Many other things he wrote, but I'm saying here the whole paragraph the רבי put in as a סוף to this, to this שיחה. So now we see everything, how it fits ממש like a puzzle every word in רש\"י. Okay. יישר כח, יישר כח. שטאף פאר וואס? גוט. א גוטע נאכט אלעמען. א גוטע נאכט. א גרוס פון ניו יארק. גוט, אה, גוט, גוט, שכח. א גרוס פון ניו יארק, געווען ביי נחמן'ען. אה, האסט אויסגעבעטן אלדאס גוטס? I'll tell you about it another time, I'll remind you. Very good. א גוטע נאכט.