will continue today in the Sefer Megaleh Amukot, and we are holding on page 45, the second piece towards the bottom of the page. And I will read the piece as it is written here, and then I will explain it. This happens to be a very small piece here, but this is in continuation to the piece that we learned last week. Last week we learned about the different levels that we have in the neshamot. It's like a big body, and some neshamot are from the brain, some neshamot are the heart, neshamot of the hand, some neshamot are the feet. We explained that the עקבתא דמשיחא, this, the last generation before Mashiach, is called the generation of עקבתא דמשיחא, the heels of Mashiach. The heels are the bottom, so not only is it because this is the time when we start hearing the footsteps of Mashiach, but also because the generation before Mashiach is the lowest, because from starting from the beginning of Jewish, the Jewish nation, it starts going down. So first it was like the brain, just like a body. Top is the head, the brain, then you have the eyes and you have the mouth, and then you go lower to the heart and then lower and lower. So the same is with the generations. So we are the last generation, so we are the heels. So we are the lowest, but on the other hand, as we explained last week, we have something that the previous generations didn't have. And in continuation to that, we'll learn here, so it says,

בימי התנאים והאמוראים, in the days of the Tannaim and the Amoraim, these are the chachamim of the Mishnah and the chachamim of the Gemara. The Tannaim are those that are were in the period of the Mishnah, and the later generations were the ones of the Gemara, those are Amoraim. So in their times, היתה עבודת ישראל, so the work, the service that the Yidden had to do in their service of Hashem was בבירור הבחינה של חב\"ד וחג\"ת, was mainly in the purification of those parts which are called Chabad and חג\"ת. Chabad, as we all know, is an abbreviation of חכמה, בינה, and דעת. חג\"ת is an abbreviation of the three words חסד, גבורה, תפארת. We know that there are 10 ספירות in the higher world, in the spiritual worlds. And we also find the same 10 מדות, attributes, within a person. The 10 ספירות are made up of three parts of the intellect, seven parts of the emotion. Just like a human being has those 10 attributes, so is it by Hashem in the higher worlds, in אצילות and the higher worlds. In truth, it works the other way. The reason we have it is because it's in אצילות. It's just that we know about it from down here. We only see things of this world. We don't see things of higher worlds. But since we know that everything in this world came as a השתלשלות, as a chain reaction of the way it is in higher worlds, so whatever we see in this world, we know that's actually what's going on in higher worlds. We know that we have these 10 attributes: three parts of the intellect, חכמה, בינה, דעת, and then we have חסד, גבורה, תפארת, נצח, הוד, יסוד, and מלכות, that's seven מדות. And from there, we know that the same applies to the higher worlds, that by Hashem, we also have these 10, we call them the 10 ספירות. I don't want to get carried away to something else, but just to mention that if the great tzadikim, the מקובלים, for instance the Arizal, they would see it the other way. Since they were so holy, they were able to see what goes on in the higher worlds. And from that, they would know what goes on in this world. We, such low human beings, we don't have an idea what goes on there, so we see what's here, and from there, we understand what goes on in the higher world. So just to tell a story that really, maybe I told this story once, I don't remember. Yeah, I probably did. That once, at a mealtime, by the Rabbi Rashab, his brother came in, he had a brother, a younger brother, his name was Reb' Mendel, he came in very excited. He said that there is something new that they found out, and they had it in the newspaper that the scientists, the doctors just came to an understanding that there is a certain vein in the person's brain that helps him meditate and think and helps him remember. So so he

came in very excited. And it was just the beginning of the meal. The Rebbe was at that time washing, so he couldn't speak, so he motioned that he has something to say about it. Anyway, he didn't say anything, they finished the meal. Before they left, he said, \"I want to say something, so please, no one should get up.\" He walked out of the room and walked into another room, and And he took out a little ספר, handwritten manuscript of the Mitteler Rebbe. Mitteler Rebbe was four generations before him. Three generations before him, it was his father's grandfather. And there he had written, the Rebbe, the Mitteler Rebbe writes that you should know that there is a certain vein in the person's brain that helps the person think and helps the person remember, helps memory. And he said it depends on the position of that vein so what it's supposed to do. Therefore we see that when a person wants to meditate and think deep into something, he would put his head down. A person wants to remember, you pick your head up, because by doing that you put that vein in a special position, and that's the position that will help you to whatever you need to do. And so he showed him that the Mitteler Rebbe writes this, \"Hey, I just discovered it, and he says the Mitteler Rebbe writes this about a hundred years before or 80 years earlier.\" So his brother says, \"Wow, comes out that the Mitteler Rebbe was such a great doctor, such a great scientist if he knew this already.\" So he says, \"Let me tell you, he took it the other way. He didn't know what's happening in the person's brain, he never studied medicine, studied the person's body. He knew what's going on in higher worlds. And since we know that whatever goes on there also happens down here, so from that he wrote, that's why he wrote that in the person's brain you must have such a vein because he saw that there is something in the higher worlds that corresponds with something like this.\" So this is just to show that it starts from higher worlds, and if you're able to see it, if you're a great tzadik you could see it. We just take it the other way. Anyway, getting back to the point here. So we

have חכמה בינה דעת, which is the three which are the three parts of the intellect, and then we have the מדות, חסד, גבורה, תפארת, which is basically the מדה of kindness, which is connected to the מדה of love, and then יראה, which is fear, which is connected to גבורה, and so on. Then we have, we have חסד, גבורה, תפארת, then we have נצח, הוד, יסוד. Now these are the lower parts of the person's emotions. חסד, גבורה, תפארת are the three major ones, which is love and fear, and then you have תפארת, which is a combination of both, which is referred to as רחמים, as pity. Not to get into the explanation, נצח, הוד, יסוד are the lower parts. So what he says here, I'll explain it soon, that in the time of the תנאים ואמוראים, in the time of the חכמים of the Mishnah, of the Gemara, the job of the Yidden was to work with purifying, elevating the levels of חב״ד, which is the intellect, and the higher levels of the מדות, of the attributes, of the emotions, חג״ת: חסד, גבורה, תפארת. ועכשיו העבודה היא בבירור בחינת נה״י. Now,

closer to משיח, our job is to purify and elevate the levels called נצח, הוד, and יסוד. Because now is the time of עקבתא דמשיחא, the heels of משיח. So now is the time to elevate even the lower levels of the person. The lower levels of the person means just like בגשמיות, physically in the body, you have the head, then you have the other part of the body, and then you have the feet. The feet are the lower part of the body. As a matter of fact, in some places we even refer to the feet as, I think it's taken it's taken from the Zohar, that the expression is לבר מגופא, it's outside of the body. It's not even really part of the body, it's only the feet that holds up the body. They are the poles of the body, but they are not part of the body itself. And this is the lower part of the person. So now, since we are at the end already, it is the time that we work with the lower part of the body, and I'll explain that soon. זהו שנאמר, this is the pshat in the pasuk that it says when Moshiach will come, ועמדו רגליו על הר הזיתים. His feet are going to stand on the on Mount Olives, on the הר הזיתים. Why does it mention the feet? Because when Moshiach will come, we will have already worked with the lower levels of the person, we will have elevated even the feet. Now,

what does it actually mean? It seems like we're talking about feet and standing. So let me explain what this means as far as our serving Hashem, and as far as our preparation for Moshiach, because this is what he's saying here, that as a preparation for Moshiach we have to work with our feet. And also to explain the meaning of the פסוק, ועמדו רגליו על הר הזיתים, that his feet will stand on the mountain of zeitim. It's interesting that this is connected to this week's parashah. There's an interesting, very interesting sichah of the Rebbe on this week's parashah, maybe some of you have learned it and heard of, heard a sichah, which will explain this concept, and it's just השגחה פרטית that it coincides. This week's parashah we learn that Yaakov Avinu, before he passed away, gave blessings to all his sons. One of the sons is Asher. So, he blessed him that he will have a lot of oil, that he should have a lot of oil in his share. Everyone of the tribes got a share in ארץ ישראל. So, he says that the share of Asher should have a lot of oil. And actually, it's true, the share of Asher, that part that Asher got had a lot of olives. So, it's a place where a lot of olives grew, so they had a lot of olive oil. Usually, we find that the berachah, the blessings that Moshe Rabbeinu gave before he passed away were similar to the berachot that Yaakov gave to his children. Moshe Rabbeinu also blessed all the shevatim. When the Yidden were standing ready to enter ארץ ישראל and Moshe Rabbeinu passed away, so he gave a blessing to each shevet, each tribe, similar to the blessing that Yaakov gave. So, we find that Moshe Rabbeinu also a similar blessing. There he said that in Asher's part what will happen? וטבל בשמן רגלו, that he'll be able to immerse his feet in oil. So much oil will he have that the feet will be able to stand. What do you say, you'll be standing in oil. And that's a great berachah. And this is the gashmiyusdike berachah that he will have a lot of oil. Now, like I said before, everything that we have in gashmiyut comes from a, as a השתלשלות from the ruchniyut. What it means is that what the concept of the feet represents and what oil represents, by him we will have the idea that the feet will stand in the oil. Now what's the feet and what's the oil? Oil is chochmah. Olive oil represents wisdom, chochmah. Why? Olive oil is used to light a fire, to light to make a flame, which brings light. We know that light represents understanding. When a person understands something, it means that now it's clear to him. The difference between before he understood and after he understood, before it wasn't clear, now it is clear. Light doesn't have the quality of changing anything. Light doesn't do anything. When you open the light in a room, nothing changed. The difference is before you opened the light you couldn't see, so you don't know what's going on, it's not clear. When you open the light, now you could see. Before you open the light there is a hole there, you don't know if the hole There's a door, you don't know if the door is to a deep pit that you'll hurt yourself or it's a door to a treasure, you don't know. When you open the light, it clarifies. And the same is with understanding. When a person understands something, what it means is now it's clear in his mind. Before it was dark, and now it's clear. That's why whenever you want to describe light, or want to show a like a design or a Even in the comic books, when they want to show a person who got an idea, what do they do? They have a picture of a light bulb. So, light is understanding, is an idea. So, light which comes from olive oil Okay, now we have a bulb, but originally where did light come from? From a flame that came from oil. So, oil represents understanding, represents chochmah. Olive oil, which is the source of the light, represents the source of chochmah, cuz the source of the light is the olive oil. That's why it says in the גמרא, הרואה שמן בחלום, if someone will see in his dream a vision of olive oil, יצפה לחכמה, expect chochmah. If a dream is any indication of the future, you should expect that you will get chochmah, you will become smart, because you saw shemen zayit, olive oil, in your dream. So anyway, olive oil represents chochmah. The feet represent a very, very low level. Like we said before, it represents a type of thing which has no understanding. Let's apply it to serving Hashem.

There are two ways a person is able to connect himself and serve Hashem. One way is through understanding. You really understand the greatness of Hashem, and you understand what Hashem is all about. And therefore, whenever you do for the sake of Hashem, you do with feeling, with geshmak, with understanding. When you do something that makes a lot of sense in your mind, you do it with a lot of feeling. But sometimes a person could serve Hashem without understanding, not because he understands, but just because Hashem said so. Sometimes we refer to that as avodat eved, like a servant, or even like a slave, who would work for his master. Now, he doesn't like to do it, and many times doesn't understand why he should do it, but he just has no choice and he does it. We call that kabbalat ol, accepting the yoke. Just like you have the gashmiyut, physically, a person who is mekabel ol accepts the yoke of somebody else because he is his slave, so you have what we call kabbalat ol malchut shamayim, that we accept the yoke of Hashem. So, when a person serves Hashem, does what Hashem wants just because Hashem said so, not because he understands and has a feeling in it, this is a person that's serving Hashem with kabbalat ol malchut shamayim. So, you have two things. You have a two ways. You have a person who serves Hashem with his understanding, with chochmah, with feeling, and therefore likes what he's doing, he enjoys what he's doing. And you have another person who serves Hashem not because he enjoys it, he serves Hashem plainly because Hashem said, \"This is what I want you to do.\" Which is similar to the differences, like I explained once before, between a child doing for his father or mother, or a servant who works for his master. A child also does works for the parent, but does it with feeling, would like to make his father happy, make his mother happy, understands why he should do it. That's a that's a בן. An eved is a person, a servant or a slave is a person who just does it out of kabbalat ol. The way we serve Hashem with chochmah, with understanding, is referred to as serving Hashem in a form of shemen zayit, of oil. We said shemen zayit, the oil represents understanding? So when you serve Hashem with understanding, that's the idea of shemen. When you serve Hashem with kabbalat ol, just accepting the yoke of Hashem, not because we have our chochmah, that is referred to as the form of the feet. It's not with understanding, and just accepting the yoke, just like the feet listen to the brain. The feet don't understand, they have no understanding, and when the brain wants them to go someplace, they will go. They are completely battel to the brain. So when a person serves Hashem just out of kabbalat ol malchut shamayim without the understanding, that's referred to as raglayim, as the feet. When it says by אשר, וטובל בשמן רגלו, that he's going to dip, immerse the feet in the oil, that means that the feet will be deep in the oil, that means that they will serve Hashem with the form of kabbalat ol malchut shamayim, which, in one way, is even higher than the oil. The oil represents the chachmah, and we understand that chachmah is a higher level. Imagine you serve Hashem because you understand. So on one way, that is greater, but, on the other hand, that is a lower level, and serving Hashem with kabalat ol malchut shamayim is a higher level. And I'll explain why. When a person serves Hashem with his understanding, then his connection to Hashem is limited to his understanding. And then the understanding of a human being is limited, it's not unlimited. The greatest brain is limited. Person is very smart, so he's smarter than somebody else, but it's still limited. Hashem is unlimited, and therefore, when a person connects himself to Hashem based on his understanding, then his connection is limited, and therefore, does not really grasp the infinity of Hashem, because with a finite vessel, you cannot grasp the infinity of Hashem. And since he is serving Hashem based on his understanding, which is limited, as great as it is, it is limited, so you're only you're using a limited tool, so you can't grasp the unlimited. And limited thing cannot contain something that's unlimited. I explained many times: even two limited things, one is just bigger than the other, you can't have the bigger thing enter into the smaller thing. A smaller keli, a smaller vessel cannot contain something that's bigger. Certainly, a limited thing cannot contain something that's unlimited. So how is it possible for our limited seichel to contain, to hold the infinity of Hashem? But that's only if you if you serve Hashem with your seichel. But if a person serves Hashem not because he understands, he puts his seichel aside, he serves Hashem with his kabalat ol, just because Hashem said so, so he doesn't take it with his own vessels, because his own vessels are not there. So what does he So what does he connect himself? To the בלי גבול, to the infinity of Hashem. And that's something we could only take if we do not use our seichel. Now it doesn't mean that a person should not use his brains when it comes to serve Hashem, that we shouldn't ask questions, that we shouldn't try to understand. That's not at all what I'm trying to say. We have to understand and we have to use our seichel, but we have to know that it has to be based on the kabalat ol. The foundation has to be just accepting what Hashem said. And even the fact that we try to understand it should also come as a result of our accepting the yoke of Hashem, that we should try to understand the Torah and the mitzvot not because, well, it's pretty good, I enjoy understanding it, we have to try to understand it because we know Hashem wants us to do it. So we do everything Hashem wants, we don't care what and when, we just do what he wants. What does he want us to do? To do the mitzvot. He wants us to learn. He wants us to ask questions and he wants us to understand what we're doing, to understand Yiddishkeit. So the

reason we try to understand and and understand as much as we can is also based on the fact that we do whatever he wants. So the foundation is kabalat ol, that's what has to be. That's why we see that at Matan Torah we say that what's so special about the Yidden, when they received the Torah, they said נעשה before נשמע. When Hashem said, \"Are you ready to take the Torah?\", they said, \"We will do and we will understand.\" So the Gemara says that's something special, usually people don't say that. People say, \"We will understand, and after we understand what it is, then we'll do it.\" But they didn't say that. They said, \"We will do,\" and then they said, \"We will understand.\" So the Rebbe wants to ask a question: that's very good, and it shows how special how the Yidden were to accept Hashem's words, but wouldn't it be even more special if they would have just said נעשה, and not נשמע at all? Why didn't they say just נעשה, \"We will do, and finish. We won't care to understand, we won't do anything.\" The Gemara doesn't say that, the the pasuk doesn't say that. The pasuk says what did they do? נעשה before נשמע. Why? Because it's not true that, like some people think, that the Torah doesn't want you to understand. Some people get that impression that religious Jews, whenever you ask them questions, they say, \"Don't ask questions.\" You know, people say, \"Well, I ask my father many questions, 'Why do we do this? Why do we do that?', he would say, 'freg nisht kein shaylos, freg nisht kein kashes, you don't ask questions.' \" And some people think so that Yiddishkeit has, when you learn Torah, you have no answers to questions. We have answers to all the questions. I wouldn't say in every detail, but that's it's not a pshat that we shouldn't ask questions. We have to ask we have to

understand. But what I'm trying to say is it has to be based on the foundation of kabbalat ol. Has to be based on the feet, just like physically the body stands on the feet. The feet are the foundation. And what does the feet what do the feet represent? They represent doing what you're told without any understanding. That's the foundation. On top of that, you have the heart, on top of that, you have the brain, all other parts of the body. So here too, the understanding has to come on top of that. Except the fact, in addition to the fact, that if a person would base everything just on understanding, we don't know where this will lead him. Because not always will your understanding be correct. After all, we're not so smart. So sometimes I think I understand something and I might be understanding it wrong. And if I will not understand it correctly, then I might not do it. If I'll base everything I do, all Yiddishkeit, on my understanding, then maybe something which to me doesn't make much sense, because I don't really understand it, so I won't do it. Or even if I do do it, because if I'd understand, what happens if, as time passes, I become smarter, let's say, and there are more questions that come up and I stop understanding? Or if somebody would come and I'll discuss it with him and he will ask questions and I won't have what to answer, and I'll stop doing it? Because it's all based on my understanding. So we'll never know where it's going to lead you. So we have to base it on kabbalat ol, on the feet. And the truth is we see from from people's behavior that if we base our life on the way only on understanding, then if we understand something the wrong way, we will behave the wrong way. I don't want to use this as an example because it's too extreme, but I know the Rebbe used it once as an example: just know the Holocaust. The Germans, the Nazis, ימח שמם, they were the most cultured people of the world, the German people. And they did everything according to their sechel, and where did their sechel lead them to? That's why it says that we should do even those mitzvot that make a lot of sense, we should only do it because Hashem said so. For

instance, the example given is one of the simplest mitzvot that every human being agrees to because logic dictates to do it, is the mitzvah of לא תרצח, do not commit murder. We need a lot of Godliness to understand it? And nevertheless, if the לא תרצח is not based on believing in Hashem and because Hashem doesn't want you to do it, then we don't know where it would lead. What did it lead Where did it lead them to? They decided that in this case, it's okay. And then look what they did. That's the answer usually given why in the Aseret Hadibrot, in the Ten Commandments, we have like this: the first five are the most deepest fundamental ideas of Yiddishkeit. First one, אנכי השם אלקיך, \"I am God your God.\" Imagine that's the foundation of our belief in one God. The second one, לא יהיה לך אלוקים אחרים, do not have any idols, other gods. And for instance, Shabbos. I mean these are things which the foundation of Yiddishkeit. And the other five are the simplest things in the world: do not kill, do not steal, do not commit adultery. I mean things like that. For that we needed Hashem to come down from Har Sinai with the whole, you know, tumult and everything, with the with the with the thunder and lightning and Hashem Himself revealed Himself and told us what? You can imagine, Hashem after waiting the world was waiting close to two and a half thousand years to hear Hashem speak to humanity, and what did He say? \"Don't kill.\" If that's so special, for that He had to come down? So the first five we understand, He said אנכי השם אלקיך, He only used a few words, But in those few words you have the depth of the whole foundation of what the true being of God is. And the other mitzvot. But the other things? And the answer is, yes, the two sides are connected. We have to have Hashem in order to really fulfill the לא תרצח. But that's a technical, practical reason why it has to be based on kabbalat ol. But the other reason is not practical, but just to explain, because if we base it on our understanding, which is limited, we do not grasp the unlimited Hashem. But if we base it on the feet, which is kabbalat ol, not on our own limits, contrary, we don't put ourselves into it at all. I don't understand, I don't know, my being doesn't count at all, it's just You, Hashem, You want me to do it, I'll do it, and that's all, that's kabbalat ol. Then we do not limit our connection to our parts, and we are connected to the unlimited aspects of Hashem. And

that's the meaning of this pasuk: ועמדו רגליו על הר הזיתים. The feet are going to stand on top of Har Hazeitim. Har Hazeitim is the mountain of the olives. Now we said before that the flame is the chochmah. The the oil, which is the source of the flame, is the source of chochmah. The olives are the source of the oil, so you can imagine that's the source of the source of the chochmah. The mountain of the olives is the source of the source of the source of the chochmah. You can imagine what kind of depth of chochmah that represents. And nevertheless, what does the pasuk say? The feet stand on top. The feet are even higher than that. Now the feet, the fact it's the feet shows it's the lowest, but at the same time, the lowest, this lowest part of the person, which are the feet, which means serving Hashem with the lowest part of the person, just doing it without the higher parts of the person, that has more, that is greater, that stands on top of the mountain of the olives. To explain this more, we see that Asher had that brachah, right? We said in this week's parshah, Asher had the brachah of the oil, and Asher had the brachah that the feet should be tovel, should be immersed in the oil. That means that the feet is the depth of the oil, which is the the the chochmah is the feet. So it's by Asher. So let's understand the shevet of Asher, and then we'll get back to understand this idea. When the Jews left Mitzrayim and they traveled through the desert, so Hashem divided them into four camps. They were called the four דגלים, four flags. Each one had three shevatim, three tribes to each דגל, and each one took up a side. They were divided into four sides. Which, by the way, they were the it was the same division as Yaakov Avinu in this week's parshah, before he passed away, he gave he told his children exactly how they should carry his casket from Egypt to Eretz Yisrael. He wanted to be buried in Eretz Yisrael, and he said, I want my children to carry me, and he told them exactly who should stand where. And it was exactly the same way as later on the shevatim in the desert were. Anyway, it says that there were four דגלים. The last one was דגל מחנה דן. It was the camp of Dan, and the camp of Dan was made up of three shevatim: Dan, Asher, and Naftali. So Asher was a member of the last the last group. Which, by the way, we see that it fits. We

said before that Asher is the level of the feet, which is the lowest. So therefore, in the traveling he was the last, in the last group. Now it says concerning the last group that they were the מאסף לכל המחנות. They would gather everything that people lost. When people would travel, and we're talking here about two and a half to three million people, imagine a group of two and a half to three million people traveling, so many people would lose things on the way. So the last דגל, since they were at the end, whatever people lost before, they were able to gather and pick up and return it. So Asher was one of those that the shevet of Asher that would return what they lost. Now this is the physical part of it, that they actually traveled, people would lose lose things, and they would pick it up. But as we said before, everything that we learn in Chumash has a deeper meaning. What is the idea of losing? The Gemara says like this: איזהו שוטה? Who is considered a fool? המאבד מה שנותנים לו, that loses what he what's given to him. If someone loses something, that's a שוטה, he's a fool. That's a simple peshat. Chassidut explains it deeper. Who is a fool? המאבד, one that loses, מה שנותנים לו, the מה that is given to him. מה means what, so simple meaning it is what's given given to him. But the deeper meaning is that who is a fool, the one that loses the מה. What is this מה that a person might lose? So we learn in Chumash that Moshe Rabbeinu said, \"ונחנו מה\", what are we? The word מה means what. That is an expression of bitul. When a person is humble, he would say, \"What am I?\" That's what Moshe Rabbeinu said, \"ונחנו מה\", what are we? He referred to himself and to his brother Aharon. And that was, we know Moshe Rabbeinu was the greatest of all, the most humble person that ever lived and ever will live. And which way did he express his being humble? Through the word מה. Now Moshe Rabbeinu was the, you can say the, the, epitome of מה, epitome of bitul. Every Yid has this מה within him. We know every Yid has a little bit of Moshe Rabbeinu inside him. Every Yid has that. Actually, the Gemara says like, the pasuk says like this, Hashem says, \"מה השם\", the same words, \"מה השם אלקיך שואל מעמך\". What does Hashem, what does God want of you? What does He want? \"כי אם\", all He wants is \"ליראה את השם אלקיך\", all He wants is you should fear Hashem. So the Gemara asks, that's all He wants, as if it's nothing? \"וכי יראה מילתא זוטרתא היא\", is fear of Hashem such a small thing that He says all He wants of you is to fear Hashem? And the

Gemara answers, yes, \"לגבי משה מילתא זוטרתא היא\", for Moshe it's a small thing. So that's why it says it's a small thing. So in Tanya the Alter Rebbe asks, but He wasn't talking only to Moshe, He wanted Moshe Rabbeinu to tell this to all the Yidden. So what kind of answer is it that for Moshe it's a small thing? So in Tanya he answers, the Gemara doesn't mean for Moshe it's a small thing. For every single Yid, because he has a little bit of Moshe within him, that's why it's a simple thing. Every Yid has a neshama, has his holy neshama. And in his holy neshama we have a miniature Moshe Rabbeinu. Moshe Rabbeinu was a נשמה כללית, the main neshama of all the Yidden. So every neshama has a little bit of Moshe Rabbeinu. And because of that little bit of Moshe Rabbeinu, everyone has this mah. Everyone is able to have this yirat Hashem. And that's what the Gemara means, that לגבי משה שבכל אחד ואחד, לגבי משה that's in everyone, it's a small thing. What's a small thing? To have yirat Hashem, to have fear of Hashem, which, in other words, is this mah, this bitul, this being humble and feeling self-nullification, so to speak, for Hashem. And that's what the pasuk says, \"מה השם אלקיך שואל מעמך\", Hashem asks of you to be mah, to have this mah. And it's an easy thing, because we all have the Moshe Rabbeinu in it. So here when the Gemara says that who is a שוטה, המאבד מה שנותנים לו, the one that loses this mah. There are some people who unfortunately lose this mah. It's not revealed. Everyone has it within himself. No Yid loses, God forbid, his neshama. How bad he is, how far he is, he always has his neshama with everything in it. But not always is it revealed, not always does it shine. So you could lose the shine, you could lose that revelation of this mah. And that person is called a shoteh, a fool, which fits actually what the Gemara says, that אין אדם עובר עבירה אלא אם כן נכנס בו רוח שטות. A person will never do an aveirah, never do a sin unless he gets this רוח שטות, this stupid spirit in himself. He becomes a fool. If a person would be with his true senses, he would never sin. So any person who does an עבירה is a shoteh, is a fool. And that's what the Gemara says, who is a shoteh, how does a person become a shoteh to do an aveirah? How does he become a fool? Because he's מאבד מה שנותנים לו, he loses that מה that's given to him. He doesn't take care of that מה, that bitul, that neshamah that he has, he doesn't take care of it, so he's able to lose it. Here we

say that מחנה דן, that last מחנה, was מאסף לכל המחנות. They would return what was lost by others. What does that mean? That if people lost this מה, people who did not have the proper connection to Hashem, it was the מחנה of Dan that was able to return it. Why? Because the מחנה of Dan was the last. Why was it physically the last? Because spiritually, in their way of serving Hashem, they were the end. The end means the bottom, the bottom means the feet. They had kabbalat ol malchut shamayim and the rest, more than the rest. It's interesting, we had bigger shevatim: Yehudah, Reuven, and they were in a higher level. They were in a higher level. But nevertheless, the מחנה דן had this quality of kabbalat ol. And these people, not only did they not lose their own מה, but they were able to help help others to return the מח to them. Because if you serve Hashem with sechel only, without that kabbalat ol, you could lose the מח. You could you could understand there are unfortunately people who understand Torah and they still don't behave that way. They don't behave according to the Torah. Because you could learn Torah and have the sechel, and the sechel should not touch your neshamah. Because you could learn the Torah like you learn, God forbid, any other subject, and it's very fun good, but it doesn't touch your neshamah. But if you had a kabbalat ol, then first of all you learn Torah and you understand because Hashem wants you to do it. And that was Dan. The

Gemara says an interesting thing based on a pasuk in this week's parashah. It says: דן ידין עמו. Dan will judge his nation. So Rashi says it refers to Shimshon Hagibor who came from the שבט of Dan. But the Gemara says something else. The Gemara says that there was a person that whenever you would talk to him, whenever you would ask him, he would say let's go find out from the dayanim, from the judges, from the rabbanim, whether it's right or wrong. So the Gemara said that one of the chachamim said when he saw what he said he heard him say this always, he said, well, he probably comes from שבט דן, because דן ידין עמו. Dan, everything they do they judged. They made sure that it fits the fits to the Torah. What does that mean? That Dan had this kabbalat ol. Dan would not do a thing without first looking in the Torah. And that only comes if the person has the proper kabbalat ol. Because if a person only serves Hashem and does everything according to his sechel, well, according to sechel certain things are more important than other things. Certain things are very strict. That you're careful. Certain things are not so important. You're not so careful. Like I explained last week, there are certain mitzvot that it says that a person steps on it with his feet. והיה עקב תשמעון, there are certain mitzvot a person steps דש בעקביו, you step on it with your feet. But when does that happen that a person might step with his feet on a certain mitzvah and not really do it? Only if it's based on your sechel. So you understand, well, this is a very important mitzvah. That's not so important. So, ah, so I might do it without finding out what the Torah has to say about it. But if a person has a proper kabbalat ol, then everything is the same. Like it says in Midrash: אל תהי יושב ושוקל במצותיה של תורה, don't weigh the mitzvot of the Torah. קלה שבקלות כחמורה שבחמורות. The leaniest, the easiest of the easiest have to be as important as the strictest. But when do you do that? Only if you have the proper kabbalat ol. So Dan had the proper kabbalat ol. That's why they were able to return the moach, because they had the real moach. There's a sichah from the Frierdiker Rebbe where he

says there was a person, I think I mentioned it, I forgot his first name, I think it was Rabbi Yaakov, he was called Rabbi Yaakov דער ישובניק. Now normally they used to call a ישובניק a person who lived in a ישוב. A ישוב means a village. Used to be people from the cities and people from the villages, so they were called ישובניקעס. He was called רב יעקב דער ישובניק. The truth is he never lived in a village. So why did they call him the ישובניק? So he said because whenever you used to ask him anything, his answer would be, מ'דארף זיך מיישב זיין. Now in Yiddish, מיישב means, well, we have to think about it, we have to look into it. But because he used to use the term מיישב זיין, they called him דער ישובניק! Everything he did he says is מיישב זיין. What does that mean? Before he would answer, before he'd do anything, to say we have to look into it, we have to see if it fits according to the Torah. But when would a person know that his whole life, everything has to be based on the Torah, and he will not move right or left or do anything unless he finds out in the Shulchan Aruch that that's right? Because the truth is the Torah has something to say about everything. It's not that the Torah has to say about mitzvot and what you should do in shul and what you should do on Shabbos and Yom Tov and during davenen, every moment of the person's life is governed by the Torah. And therefore you do not move without finding out what the Torah says. But when will a person do it? Only if he knows that he has to do what Hashem wants. But if you start putting in your understanding, then, well, there's certain things you understand have to be. When you Shabbos is important, when you go to shul you have to behave in a proper way, but when you're at home, who says it's important? So this is the the maalah of a person having קבלת עול מלכות שמים. And this is what Dan had, and this is what Asher had. And the third one was Naftali. Naftali had the same thing. And by Naftali we actually find where a person would reach if the person has this קבלת עול. It says by Naftali, the berachah that Moshe Rabbeinu gave Naftali was: ים ודרום ירשה. That he will inherit ים, which is צפון, no מערב, מערב. Yeah, ים is מערב, which is the west, the west. ודרום, and דרום is the south, and ירשה, he will inherit. He will inherit the west and the south. Now, what do these mean? So, in sefarim we learn what this means. It says in גמרא, שכינה במערב. The Shechinah is in the west. It says, why does the sun rise in the, in in the east and sets in the west? So, all day is going towards the west, because the sun is bowing down to Hashem, bowing down to the Shechinah. So, all day it's bowing down, bowing down to the מערב side, to the west side. Why? Cuz that's where the Shechinah is. It says וצבא השמים לך משתחוים, it says, yes? That the army of the heavens bows down to you. So, the sun physically bows down, so the Shechinah is in מערב. So, here we see that מערב, ים represents the Shechinah. דרום, דרום, which is the south. So, it says Chassidus brings that the sun is the hottest in the south. I mean, we testify to that. Okay, but we're talking about the place where people are, you know, at least years ago where people used to live. So, going down to the south was closer to the equator, and there it was hotter. When we say that the sun is hotter, so it says like this, everything in gashmiyus comes as a result of ruchniyus. That means that the spiritual sun is hotter. What's the spiritual sun? So, there is a pasuk that says, שמש ומגן הויה אלקים. The sun and its cover is like Hashem Elokim. We use two names of Hashem here: Havayah and Elokim. So, we always learned that there are two names represent two levels. One is the level of Hashem the way He is put into the nature. Elokim, the name Elokim, represents Hashem the way He controls the nature. And that's why Elokim, the numerical value, the gematriya of Elokim is הטבע, the nature. But there we don't see Hashem. Hashem is there. Nature is Hashem. Who else makes it happen? But since it's natural, it always happens, we don't see Hashem. But then you have Hashem the way He is beyond nature. Whenever a miracle happens, then what do you recognize? The hand of Hashem. So, the name Havayah, י-ק-ו-ק, represents Hashem higher than nature. So, it says שמש ומגן הויה אלקים, the sun represents Hashem the way He is higher than nature, and the cover on Hashem represents Elokim. That's why it says summertime Havayah shines spiritually stronger. It's interesting. Summer, on one hand it seems like summer it's harder to serve Hashem, because the nature is at its best, and there the gashmiyus is stronger. So, it's harder to serve Hashem. That's why it says we after Pesach we learn Pirkei Avot. So, it says why? Because you gotta start becoming better because it's much harder now. It becomes spring, nature blossoms, and you could get involved into nature, in gashmiyus, and forget about Hashem. So,

you gotta get stronger in your service of Hashem. So, on one hand, summertime gashmiyut is stronger. But why is it so? Why is gashmiyut stronger summer? Because זה לעומת זה עשה אלקים, there's a balance of power. If the gashmiyut is stronger, it shows that the ruchniyut is stronger. Summertime, since the sun shines, it shows that Hashem, Havayah shines stronger, and it's easier to serve Hashem during the summer. Now, I always say this that Miami, probably Hashem is stronger here all year round, because if the sun shines here all year round, that's how it is, so we're lucky. But anyway, since in the south, and that's exactly what it says in ספרים, since in the south the sun is stronger, that means that in the south Havayah is stronger. All right, we have to remember that. It's easier for people in the south to serve Hashem. This is not made up by me. It says in ספרים, it's easier to serve Hashem. But because of that, let me tell you, the yetzer hara is also stronger, because whenever it's more important or it's stronger, the קליפה, the evil side gets stronger too. So, it is stronger here. So,

getting back to Naftali, it says ים, which is מערב, that's where the שכינה is. Then it says דרום, that's where the sun is stronger, that means that Havayah is stronger. ירשה, it says inherit. Every word here counts. Inheritance, the difference between buying something or even getting a present to an inheritance is when you buy something, what you get is dependent on how much you paid. That's what usually happens. So, what you get is limited to how much effort you put in. You put in more money or more effort, you get something bigger, something better. Less money, that's how you get something less. So, it's dependent, limited to what you do. A present you don't buy, so a present is not limited to how much you paid for it cuz you don't pay for a present. But nevertheless, the Gemara says אי לאו עביד ליה ניחא לנפשיה לא יהיב ליה מתנתא. If you wouldn't have given that person a pleasure, you've done a favor to that person, he would never give you a present. So even a present which is given not because you earned it, you worked for it, but it also comes because of something that you did. And here too, if you did something greater, you get a better present. A more expensive present. Not so great, you get a small present. So again, even a present depends on how much you put in. So it's limited to your work.

Inheritance, you could be, it says a baby a day old, על פי הלכה, according to halacha, inherits, inherits from his father, from whoever he inherits. So when you get an inheritance, it's something that is not limited to how much you put in. So it says in chassidut like this: when we talk about a present given by Hashem, or something we buy, so to speak, from Hashem, it means that Hashem gives us of Himself, of the spirit