מנהג is that when you have יארצייט and you say קדיש, you have to give תיקון. After דאוונען, you have to give a ביסל משקה, a תיקון, for עלית נשמה. There is a deeper thought, אפילו, that the תיקון that you give, the משקה that you give the חסידים say לחיים is a greater תועלת for the נשמה than a גאנצע קדיש. Anyway, but ליובאוויטש, there is no such מנהג. After a פארברענגען, maybe, but the תיקון after דאוונען, it became, for some reason, in the שול now everyone has יארצייט, the guy has יארצייט, he comes, brings some משקה, piece of cake, you stand on one foot and you say לחיים and you get away. It's it's a, but it it became Anyway, but so they told this guy, "You have to bring תיקון." So the guy went to the store and brought a bottle of משקה. Brought a משקה, and they sat, they sat down around the table, they drank לחיים, and this guy took the משקה, wasn't פרום, and without making a ברכה, just took down a קעלישק משקה. The בארדיטשעווער was sitting there, the בארדיטשעווער got very scared. The בארדיטשעווער tells him, "I want to tell you a story." He tells him this story. There was a man that, after he passed away, came למעלה, and they were דן the נשמה, anyway, the נשמה, the after the whole דיון, the whole דין ודברים, it came out that they פסקנט that this נשמה have to come down again to this world. Now usually a נשמה comes down as a גלגול in another body. Sometimes, it says, a נשמה comes down to the world in the body of a בהמה. Sometimes it comes in the body of Sometimes it comes down in the body of of of of stones. It says that נשמות of צדיקים are מתגלגל in fish. But this one, this נשמה came down and was מתגלגל in a wheat. And the תכלית of this נשמה was that there should be a בירור for the נשמה. By coming down here, it should have a stronger עליה that it missed. When they came down as a wheat, in the wheat, what do they do with the wheat? The wheat was planted. So the נשמה who was in this wheat felt very bad. You know what's going to happen? I'm planted, I'm going to rot. Then the wheat is going to rot in this in the soil. Now, normally a lot new come out, but not every every seed that you plant טאקע comes out, so some stay rotten. So he was afraid. What will happen if it'll rot and nothing will grow out of it? That's the end of me. The אויבערשטער געהאלפן, something grew out of it. Oh! So they grew out of it amongst the hundreds of of stalks of wheat, ברוך השם. Still a chance for the בירור. Came They came to cut the wheat. What happens when you cut wheat? So, they cut and they take it all, but a lot falls on the side and gets lost. So he was very afraid. What happens if I'm going to be the one that's going to fall on the side? So he was very scared, and then I won't have a בירור. The אויבערשטער האט געהאלפן, and they cut the wheat, and he, this נשמה in that wheat that grew out, was taken. Then they wind-shoveled it. They throw it in the air, and the same problem, yeah, and then they put it on the truck, and he was every time was hurt. Now finally after they took it to the place, they made משקה out of wheat. You make משקה out of wheat, a lot of it a lot of the wheat falls off, you know, it gets ruined. He was again afraid. ברוך השם, he became part of the of the משקה in the in the in the big jug jug, you know? And he still has a could have a בירור. When they pour from the big barrels into the little bottles to sell, sometimes things pour over on the side. Again he was afraid, maybe where he is is going to fall out. He went through so much such stress. Finally, he came into a bottle. Came into a bottle, they're going to bring him to a store. Now going to bring him to a store, sometimes on the way, the bottles break. He was afraid, who knows if this bottle will break? Finally, what happened? Came the bottle The bottle came to the store, and it is there. Came to the store, standing in the shelf. Now is that a problem, who's going to buy the bottle? What happens if a גוי comes in and buys this bottle of משקה? געענדיקט. Help the אויבערשטער, a איד came in and bought the bottle. After all this, a איד came and bought, went through all this, the תכלית is that a איד should get it and make a ברכה over the משקה, and that'll be עליות נשמה. And what happened? Came after all this, you took this little bit of משקה, and you drink it without a ברכה. And guess which נשמה that was? That was the נשמה of your father." That's what he told him. "So, על דרך זה, this is, אפשר, נשמה זאך. על דרך זה we have this the ענינים of of the of the ניצוצות הקדושה. ניצוצות הקדושה are there, so we have to be מברר. And if you eat it without a ברכה, the whole ניצוץ is finished. פארפאלן, it's it's a big problem. And the ניצוץ will be lost, and you will be the one that caused." You could imagine how this guy felt after he heard it. I don't know the end of the story, if he became a בעל תשובה or not, but I would imagine after hearing this from the בארדיטשעווער, I believe this guy became a בעל תשובה and he tried. "Huh?" "Oh, maybe if they ever had a way to מתקן it, ווייס נישט, I don't know what what the there was. Yeah, right?" Maybe with תשובה and said על המחיה or על בורא נפשות, made a ברכה אחרונה, maybe, anyway. But going here also, so every גשמיותדיגע thing in the world has a ניצוץ הקדושה. If something is not usable and it's not used, obviously the אויבערשטער doesn't want you to to use it. So there so there's no בירור, so it's not שייך, or there is no whatever the reason. Something that is usable and you're going to destroy it, you're ruining the ניצוץ. That's the reason why התורה חסה על ממונם של ישראל. That's the reason for בל תשחית. That's why there is an איסור of בל you're not allowed to destroy, because otherwise it's שווער צו פארשטיין.

Why is there an איסור of בל תשחית? מילא, I can't destroy someone else's thing, I understand, it's היזק, it's גנב, גזלן, whatever it is. But your own thing? My own thing, or הפקר, why can't I destroy? I'm not taking anything away from anybody. Because you're destroying something that has a ניצוץ and you're not going to use it. That's the reason why התורה חסה על ממונם של ישראל, the תורה cares about the ממון because every ממון, every little bit of money, anything that has value, the תורה cares about. That's why it says that יעקב אבינו went back when he had the fight with the מלאך, what did he go back for? פכים קטנים. So the famous question: פכים קטנים? יעקב אבינו is a rich man, he was a millionaire, he was probably a billionaire in his time. Goes back, a few little jars were left over there, for that he has to go at night, when no one is there, it's scary, it's dangerous, it's it's dark, to go back for it? The answer is: yeah. Even a little jar has a ניצוץ, and if he wouldn't go back, and something that's useful, he would cause that that ניצוץ should not be נתברר. What? It would be a waste. Yeah, if you don't need, it's a waste. Yeah, yeah. If you're going to use something which you don't have to, and you could manage without it, it means that you're going to be using it up for something that's not, it's a waste. And you can't waste, that's wasting, yeah, like wasting anything is. Person shouldn't waste time, shouldn't waste things, shouldn't waste Yeah. It's true. Same. You should recycle. Because if you What do you think is after you מברר it, then a new ניצוץ comes in, how does it work? No, the ווארט is, as long as you could do you still use it, a סימן that the ניצוץ is still there. When you couldn't use it, a סימן that the ניצוץ left. Nowadays a ניצוץ stays a little longer, I guess. It takes time, you know, we don't know how it works. Anyway, so since every גשמיותדיגע thing has this ניצוצות הקדושה, so the רכוש גדול, therefore here

when the יידן took out the רכוש גדול, meant אויך the ניצוצות הקדושה וואס איז געווען אין דעם כסף וזהב של מצרים. When the אויבערשטער wanted to take him take out the רכוש גדול, He didn't want them to have money. I mean, He wanted that also, but it also meant that by doing this, they're מברר the ניצוצות of all the גשמיותדיגע קנינים. און דורך דעם וואס דער כסף וזהב איז אריין לרשות ישראל, by the כסף וזהב going away from the Egyptians going to the יידן, זענען די ניצוצות נתעלה געווארן. It's an עליה for the ניצוצות פון דער ערות הארץ, מצרים, לרשות בני ישראל, לקדושה. Went away from מצרים, which is the lowest of the lowest, and came to the רשות of קדושה. That's what the whole idea was. וויבאלד אז די עבודה פון בירור הניצוצות איז אן ענין עיקרי אין עבודת השם, since this ענין of being מברר ניצוצות is a special, important ענין in עבודת השם, וויבאלד אז דורך דער עבודה פירט זיך אויס די כוונה פון כל הבריאה, by doing that you complete the כוונה of the אויבערשטער in the creation of the world, נתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים דווקא. Why did the אויבערשטער want תחתונים? Because in תחתונים you have the ניצוצות הקדושה, and that's what He wants to be מברר. די בירורים קען מען נישט, you can't מברר זיין without the רכוש גדול, so the אויבערשטער said, 'Too bad.' The יידן said, 'We're ready to forego.' But the אויבערשטער said, 'That's not, that's the whole תכלית of the of מצרים is for that reason.' So when the יידן went out, what was their job? To take out all the ניצוצות הקדושה. Which we know, this is what the אריז״ל says: why is there a דין that you're not allowed to go back to מצרים? Because there are no more ניצוצות there. The only reason you're a ייד, the אויבערשטער put יידן in different places, because they have עבודת הבירורים, they have to be מברר over there. If there is no ניצוצות there, there's no reason to go back. So if there's no reason, there's an איסור, then you're going back for nothing. So there's a waste, just like a waste of things, there's a waste of energy, there's a waste of time. So you can't go back. איי, how come there's a דין, this is what the אריז״ל says, but the Rebbe once asked, how come there's a דין that לפרקמטיא you could go back? Says you can't go back סתם אזוי, but for business you are allowed to go temporarily, so because sometimes some ניצוצות fall back, some ניצוצות go back. So ממילא there is still a bit a שטיקל בירור. But בכללות there is no בירור, because the ניצוצות הקדושה were נתברר. How were נתברר? By the יצא ברכוש גדול that the יידן took out all the כסף וזהב, and by being מברר the כסף וזהב of מצרים, to a certain degree, it was a בירור of the of the כסף וזהב of the whole world. Why? Because where did the כסף וזהב of מצרים come from? Says, וילקט יוסף את כל הכסף וכל הזהב, it says in פסוק, so the מדרש says, כל הכסף וזהב ש עולם. By the years of hunger, the whole world came and they gave them all their gold and silver, that's how they bought food. So they had the greatest So, the בירור הניצוצות came from כסף וזהב of כסף וזהב of the עולם. It's interesting, it looks like, א מאדנע זאך. What did What did What happened to all that money that יוסף gathered? Divided to three parts. One part קרח found. Obviously, קרח had a big, big עבודה of בירור הניצוצות. And look what happened. It all went down. But that's ווייסטו, I'm just thinking now that maybe it goes together. Because his עבודה was so so important, that's why the יצר הרע or the opposite worked so he was one because he was קרח was from the greatest people in in in by the יידן. You can imagine if קרח would not be so great, he'd never be a בר פלוגתא of משה רבינו. He was great to a certain degree close to משה רבינו's גדלות. And that's why he was able to get the people on his side. And that's why he got this great עבודה of being מברר ניצוצות from such a treasure that's And he failed. He failed. Okay, since he failed, it wasn't time for it yet, or the ניצוצות are lost, so maybe they'll מתברר some other way. So, this is the ענין of the רכוש גדול to be מברר the ניצוצות. על דרך זה, in ביזת הים by קריעת ים סוף. This is what the יידן did when they went out of מצרים, the same thing with ביזת הים by קריעת ים סוף. וויסנדיק דעם גרויסן ענין וואס מען האט אויפגעטאן דורך דעם בירור... דורך ביזת הים, the יידן knowing the great ענין that they're going to accomplish by collecting the gold and silver by the ים סוף, knowing that by the more they collect, the more they will be מברר the ניצוצות, האבן יידן געטאן די עבודה מיט גרויס חיות. So the יידן were very much involved, they did it with great enthusiasm. They knew they're doing such an עבודה, an עבודה עיקרית in דירה בתחתונים. נאך מער, דאס גופא וואס ביי קריעת ים סוף איז געווען די התגלות השכינה, אין אן אופן פון זה קלי, מראה באצבע, this itself, by קריעת ים סוף such a great התגלות השכינה, they were able פשוט to point with their finger on the אייבערשטער, that means that they saw the שכינה so much, האט דאס נאך מער פארשטארקט דעם אריינצוטאן זיך אין לקיחת ביזת הים. That gave them even stronger reason to be involved in ביזת הים, ביזן אופן פון בכל מאדך, that they wanted it with all their might not to stop for a second. See, the קשיא in the

beginning was it's a contradiction. Being involved in ביזת הים is a contradiction to גילוי שכינה. So he answered על פי נגלה why it's not. Now, חסידות: פארקערט. Which ייד works more in בירור הניצוצות? Somebody who has more גילוי שכינה or somebody has less גילוי שכינה? פשוט, the guy who has more גילוי שכינה feels the כוונה of the אייבערשטער more, so he will do more in in in ביזת הים, meaning doing more in בירור הניצוצות. על דרך עס נאך Who will have Who will be more involved in שוב? We have רצוא ושוב. רצוא is trying to go away from וועלט and going closer to the אייבערשטער, שוב is coming back into וועלט. Who will do more in שוב? Somebody who has more feeling towards the אייבערשטער, or someone who has less feeling? At one angle, say, someone who has less, because the one that has more feeling of getting close will have less feeling of שוב. So the truth is not like that. If you have a real, real feeling in the אייבערשטער, then you do what the תכלית is, and the תכלית is to do a דירה בתחתונים. Because the רבי asks like a שאלה in many of the שיחות where he talks about רצוא ושוב, the רבי has a שאלה, how is it possible that when you're involved in the רצוא, and so much so strong getting closer and closer and closer, you should be able to do שוב, to come back? It's impossible על פי שכל, it makes no sense how it's possible. You can't switch. When you come to a point where there's no return, you go you get כלות הנפש is so strong and so strong, and all of a sudden you start thinking about about that you have to eat, yeah, that is It's It's not possible, לכאורה על פי שכל. How is it טאקע possible? So the רבי is מסביר, yeah, someone started saying something? That's That's what's going to cause it, but, see, what he's saying is right. The רבי says, נכנס בשלום ויצא בשלום. If you לכתחילה go in knowing that you have to come out. But that that just what will happen, but how does it happen? How can it happen? בפועל, you know, so long do you know. But how can you do two opposites? You're going in, away away from וועלט, the גאנצע ענין of רצוא is go away from וועלט. גשמיות טויג נישט. Away from גשמיות, away from גשמיות, וואס ווייטער און ווייטער, and the more you go away, you see how גשמיות, so your whole הרגש and your whole כיוון is against גשמיות, so to speak, and all of a sudden you turn around, and you say, "No, גשמיות is the תכלית." I mean, how could you have two opposites at the same time? Yeah? Because he appreciates more what In this case, what does he appreciate more? or אלוקות, which means the opposite of וועלט. אלוקות means out, רצוא means אנטלויפן, running away, running away from וועלט, and the more you run, the more it means you're getting closer, feeling more how גשמיות is not. Now, if the הרגש is you're having an opposite הרגש at the same time, how does it work? I'm not talking just saying. How does it work? I understand that this is a this is, but how can you turn? No, you're going away from the world. You come to the point to the point of of ממש תכלית away from world, and then you have to turn around and go back to the world. But your but your הרגש is not Before you were talking saying that גשמיות is no good. Your feelings... But you're constantly going higher, higher, and all of a sudden the the הרגש changes? So when do you realize it? When you come to the last point, you realize that that the מטה? And that First you don't realize that, and then you start realizing? That's what happens. The שאלה is how it happens. I'm not going to say anything different, but the ווארט is depends why you have the רצוא. If you have the רצוא because you want you feel אלוקות more and more and more, then it's a problem, it's hard to feel אלוקות and the opposite of וועלט and then all of a sudden to decide to feel וועלט. If you have the רצוא because the אויבערשטער wants you to have a רצוא, so the same אויבערשטער wants you to שוב, who cares? See, if it's the הרגש בעצם, the הרגש on its own plays a role, that הרגש and this הרגש are two opposite הרגשים. You could might know it in your שכל, you know you learn חסידות, so you know that the תכלית is גשמיות, but but how do you do it? You think נדב ואביהוא didn't know the תכלית is גשמיות? Didn't know the שיחות? They know they have everything דירה בתחתונים. When the אויבערשטער said to make the משכן, they דירה בתחתונים. The whole מקור of דירה בתחתונים is in the מדרש by the משכן. They were there by the משכן. What what we learn in חסידות, the מראה מקומות of the הערות, they witnessed it! They saw the משכן, they were there. But it's very hard. You could know it in your mind, but לפועל you're realizing and and you're doing it right. You're what you're doing is not wrong, you're going higher and higher because that's that's good, that's what's supposed to be, and then all of a sudden switch around? Can just turn says it's very אפילו בגשמיות is to change from one תנועה, תנועה of שמחה to a תנועה of מרירות, you can't just change in a second. So אלא מאי? This only problem The problem is if you have the הרגש אלקי of of a רצוא מצד the הרגש אלקי. You have a הרגש. But if it's not אלס הרגש, you're having this הרגש If you're having this הרגש not because you have the הרגש or you want to have a good הרגש, a right הרגש, it's because the אויבערשטער wants you to have the רצוא. So there it says, אם קיימא הכי, מה אכפת לי, whatever the אויבערשטער wants. So you could So it's not The whole קשיא I have is you're switching from what You're not switching anything. It's the same thing. It's all the same thing. It's not switching, it's just the לבוש is switched. The אויבערשטער wants you this and that, so you're all you have one ענין is doing the אויבערשטער'ס רצון. And if this what the אויבערשטער'ס רצון is, it's just as good as that. Who says גשמיות is is worse than רוחניות? מצד הרגש it's worse, מצד גילוי, but but otherwise it's not. So here also, the אידן, because they had the גלות השכינה, they had the שוב, they wanted גשמיות because that's what the אויבערשטער wants. And it's no סתירה, it's the same thing. His גלות השכינה, which is basically like a רצוא, is together of ביזת הים, which is the שוב, but it's all the same thing. That's why they had it. ומזה, אז ווען א איד איז יודע ומרגיש אז דער אויבערשטער קוקט זיך צו ווי ער איז מקיים א מצוה, he wants to say that when there's גילוי אלוקות, they did it even with more געשמאק. The גשמיות is to see. If a person would feel that the אויבערשטער is watching him as he's doing the מצוה, אז ער טוט עס בכל לבבו, נפשו, ומאודו, you will do it with much more heart, with much more נפש, much more מאוד. ווי עס בלייבט ניט ביי אים א כח ווי אן ענין וואס ער איז ניט אריינגעטאן אין קיום המצוה, then you'll be so involved that there wouldn't be a one part of you not part of the מצוה. See, the רבי gives here a משל of the אויבערשטער קוקט צו. You know why? By him that was a משל, a practical משל. By us, you know, we know the אויבערשטער קוקט צו, but for us we could give a better משל: imagine you're doing a מצוה and the רבי is watching you. The רבי is watching, standing and watching you! Now, even when I, as a kid, I remember the first time I came to 770. That's not the first time was תשל"ג, I went to יחידות, but I'm talking the first time I came was for שמחת בית השואבה תשל"ה. So, I remember the first time I was

standing upstairs there and the רבי came out to מנחה. So, there was a guy saying קדיש. I was a kid, but just thinking in my mind: there's no question that this person is saying, making sure that he says every word very clearly! How could you stand in front of the רבי, say קדיש, and a little bit א כאפ אין אותיות? A שלעפ, or where you're swallowing a word? I mean, as a kid, I was just looking because I, because you're standing in front of the רבי, every מצוה that you're going to do, you're going to make sure that it's 100% right because the רבי is watching you, it's it's not שייך to be different. The רבי doesn't give a משל from the, from a רבי, he gives a משל from the אויבערשטער, because the the רביצין once told somebody when the רבי was once by a פארברענגען, screaming very much, I don't know if it was a מיהו יהודי or some other thing, and the רבי was very upset, so when she heard the פארברענגען that the רבי said, so she said to to this person: ער מיינט אז אלע זיינען אזוי נאענט צום אויבערשטן ווי ער. So, he's complaining, "היתכן" like this, cuz he thinks that everyone is as close to the אויבערשטער as he is. So, we're not so close, so we we're not so good. So the the רבי is close to the אויבערשטער, so to give a משל that the אויבערשטער is watching you, to him is a practical משל. To us, this is not practical. It's true, but it's not practical. But to us, we can give a משל that if the רבי would stand and watch you, you will do the מצוה that it's not even שייכות to think about something else being involved. So here, when they had גילוי אלקות, גילוי שכינה, so they saw, they felt the אויבערשטער watching, so certainly they did it even more. But the עבודה that the אויבערשטער wants, which is דירה בתחתונים, which is to be מברר the ניצוצות of the of the רכוש גדול, that's why they did it. And when משה told them to leave, they left. The אויבערשטער wanted them to leave, but they felt bad that they're giving up this חלק of עבודה. So,

we're holding here page 80, סעיף ו'. So, the רבי already explained, סיי על פי נגלה, let's call it, על פי פשטות, and סיי על פי חסידות, why the יידן were so busy with ביזת הים. And it wasn't because they were interested in the כסף וזהב, but the reason they were they were busy was because על פי פשטות, על פי הלכה, they wanted to fulfill the מצוה of ונצלתם את מצרים, which was a ציווי. And על פי חסידות, they wanted to do the עבודת הבירורים, to be מברר the the דברים גשמיים, which is the reason for ונצלתם את מצרים. And therefore, when משה רבינו came and told them they have to leave, they felt very bad that now they're going to give up something that they were involved, which is a high מדרגה. So, we're holding here סעיף ו': און דאס איז אויך דער פירוש הפנימי פון אין הסיעם בעל כרחם - this is the deeper פשט when it says he made them go בעל כרחם, by force. ניט חס ושלום אז יידן נאך קריעת ים סוף האבן ניט געוואלט פאלגן משה רבינו - it doesn't mean that חס ושלום after קריעת ים סוף, which is such a great time, such a great גילוי, they decided not to listen to משה רבינו. זיכער האבן זיי מקיים געווען דעם ציווי משה, וואס איז ציווי השם - certainly they did what משה told them, which is basically the אויבערשטער'ס ציווי. אוועק פון ים סוף - so they left, בשמחה ובטוב לבב. They did it בשמחה. אבער דער פירוש פנימי אין בעל כרחם איז - the deeper פשט is, אז דאס איז בעל כרחם פון זייער שכל והבנה בתורה, בענין ונצלתם את מצרים. This is that in their שכל they didn't understand, because על פי שכל they still had to do the ענין of ונצלתם את מצרים. זייענדיק גאנץ אריינגעטאן אין עבודת הבירורים - they were completely involved in עבודת הבירורים, פון ביזת הים בכל לבבם, נפשם ומאדם, איז זייער אפארייסן זיך דערפון געווען אויפן אופן פון בעל כרחם - so when they had to leave the עבודת הבירורים of קריעת ים סוף, of of ביזת הים, they felt בעל כרחם. און זיי טוען דאס מתוך קבלת עול, פאלגן רצון השם - they listened to the רצון of the אויבערשטער, אבער כמובן בשמחה ובטוב לבב - they felt bad, but they

did it בשמחה ובטוב לבב. Why is the word "רצון השם" stressed here? און זיי טוען דאס מתוך קבלת עול, פאלגן דעם רצון השם. Well, obviously, the קבלת עול was that they were ready to do the רצון of the אויבערשטער, that's what the קבלת עול was. Earlier he said that דאס איז בעל כרחם פון זייער שכל והבנה בתורה. So על פי שכל התורה, see he didn't say it was against זייער שכל or זייער הבנה. זייער שכל און זייער הבנה בתורה. Yes. That זייער? I'm going to explain that in a second, that "זייער" that you said is a very important ווארט. But here, it's the רצון of the אויבערשטער. Now I'll explain what it means. It's not, this this needs a a שטיקל to elaborate on it, to be מסביר. We say it was זייער הבנה

בתורה, let me explain it. Let me start off with a possible הוה אמינא, a שאלה. דער הבנה בתורה was that this they have to stay. Came the ציווי of the Eibeshter, and said, "No, the Eibeshter's retzon is they have to go." Does that prove that what they understood ba'Torah was wrong? Likhora, a person learns something, and understands that the halacha should be kach v'kach, and then he finds out that halacha is not like that. Good. Az siman he made a mistake. And then would be right what you said. Then what would be the two sides? This is the retzon of the Eibeshter. And this is zeir havana ba'Torah. That's the way they thought. Zeir understanding, they learned Torah, and they came with this conclusion, thinking a zayda pshat. And they made a mistake. But, ah yeah, the Eibeshter came and said, "You're wrong. You have to go. You're thinking you're going to stay." So if it would be their own retzon batzad themselves, to say it's for this the Eibeshter said them, it was their retzon, their havana ba'Torah. So the pshat is that their havana ba'Torah was wrong. But I'm saying it's not like that. If it would be like that, there would be no b'al karchom. Because as smart a- as they were, I mean, they knew that if the Eibeshter tells them you made a mistake, so they made a mistake. So why would they feel bad? If someone thinks he's doing a very big mitzvah, and then they tell him, "Drop the mitzvah." So even if he feels he has to drop it, he feels bad. But if someone tells him, "You know what? You think you're doing a mitzvah. It's gar a nish ka mitzvah." You'll drop it like a hot cake. What do you need it for? You want to do it because you want to do the retzon of the Eibeshter. You think it's the right thing to do. You found out that it's a wrong thing. You found out that the Eibeshter doesn't want it. So So, he's b'al karcho. Why should he be b'al korchom? Even the way the Rebbe taitches b'al korchom. Not only b'al korchom means that they didn't do it. They did it. But why should they even feel b'al korcho? Why should they feel bad? No need to feel bad. You got You made a mistake. So, the vort is not like that. This is the biur in in in this paragraph here. S'iz geven zeyer havana v'hasaga ba'Torah. So, it was al pi Torah. Ah, it's their havana v'hasaga? That's the way you learn Torah. Learning Torah is with your havana v'hasaga. When a person learns Torah and understands it, unless he's poshet learning false pshat. But if he learns right pshat, even if it's not the halacha, what do we say? Eilu v'eilu divrei Elokim chayim. So, lav davka that you have to do the way you learn pshat, because the halacha could be not like that. But it's still Torah. D'heyst, there's zwei inyanim. S'iz do Torah, un s'iz do mitzvos. S'iz do seichel d'Torah, un s'iz do the retzon Hashem. So, when it comes Is that the chiluk between eilu v'eilu divrei Elokim chayim? He brings Elokim chayim? Which which R? Ah, there he just brings a dugma. Yeah, it was Torah. Yeah. Okay, we'll get to the dugma in a second. So, it is Torah. Eilu v'eilu divrei Elokim chayim means that it's from zwei inyanim. There is Torah, and there is mitzvos. When you learn in Torah the shita of Beis Shammai, which you know befeirush is not al pi halacha, ad k'dei kach that Beis Shammai bim'kom Beis Hillel eina mishna. Not only sh'lo k'halacha, b'chlal eina mishna. Afilu when you learn the words of the the words of Rav uh Rav Ashi. Divrei Rav Ashi b'dusa he, the Gemara says sometimes. Not that Rav Ashi is not al pi halacha. What Rav Ashi says is b'dusa means nareshkeiten? is also Torah. It's not mitzvah. It's Torah. It's the hasaga in Torah. You have, mitzad the Eibeshter, you have two inyanim. You have the chochmaso shel HaKadosh Baruch Hu, and you have retzono shel HaKadosh Baruch Hu. If a person learns Torah according to the klalim of Torah, if it fits to the klalim, and you use your seichel, and you have to use your seichel because

that's one of the klalim. One of the klalim of learning Torah is that you have to use your seichel. If you use your seichel and you're using the klalim of Torah, the conclusion you come to is Torah. That's for sure. Like a a hava amina in Gemara. Is a hava amina in Gemara a Torah? Hava amina in Torah is oich Torah. The ra'ayah is, what happens if a person plans to learn a shtikel Gemara which is just a hava amina? Does he have to make a Birkas HaTorah or not? Or can he learn without Birkas HaTorah? If it's not Torah, you don't have to have Birkas HaTorah. Vadei you can't, because a hava amina in Torah is oich Torah. Ah, it's only a hava amina? But it's a hava amina of seichel d'Torah. So, seichel d'Torah includes all the svaros al pi Torah according to the klalim of Torah. And again, one of the klalim of Torah that you have to use your seichel. It's a halacha. The halacha in in Rambam, Hilchos Sanhedrin, it says that when it comes to a a shaileh by Sanhedrin, each one has to give his opinion. And then there is a vote, and you see רוב, and you go בתר רוב. How do you give your opinion? So each member of the סנהדרין would have to see and how he thinks is the הלכה. What happens if a person, one of the members of סנהדרין, holds very much of a certain guy, oh, איך האלט יענער איז אן ערליכער תלמיד חכם, and he holds one way, but the other guy holds the other way. So he's gonna he's gonna give his vote like that guy because he trusts him. If that guy says חייב, even though I think זכאי, I'm gonna vote חייב. There's a לאו. There's a לאו to do it. You have to פסקן according to what comes out of your שכל. איי תורה איז נישט קיין שכל אנושי, תורה is given by the אייבערשטער, and that one of the ענינים that the אייבערשטער said is that you have to use your שכל. But if he loses because there is רוב, and the תורה says אחרי רבים להטות, and the פסק דין is like the other guy, what he if he's gonna do like he thought he's gonna do he should do, that's against the תורה. It's against what? It's against the רצון of the אייבערשטער, not against חכמתו של הקדוש ברוך הוא. So מצד חכמתו של הקדוש ברוך הוא is both sides. That's the פשט אלו ואלו דברי אלקים חיים. That's one of the simple answers in אלו ואלו דברי אלקים חיים. I don't know if I explained it once here or not. I think I did, no? This is a נקודה, because מצד חכמתו של הקדוש ברוך הוא, on the מדרגה of שכל, you could have two opposites. When it comes למעשה, which is the רצון, so then you have to פסקן according to the הלכה. Ah? Even though they're both true, in חכמה they're both true. Which which is חכמת התורה. They're both true, חכמתו של הקדוש ברוך הוא. We went through into the, I don't know if last year or this year,

we went through the whole: How did the whole תורה שבעל פה come down to this world? We went through this whole thing with the of the רבי's שיחה, the way he says in the כללים and the נקודות, what what did משה רבינו hear from the אייבערשטער? I think I once explained it. It's נוגע the ענין, this is very נוגע. Everything. This includes everything. This is a סוגיא בפני עצמה, which is very נוגע, very very נוגע to know. And it's one of those things that people ask. If anybody could could listen, we'll we'll we'll try to get into this, cuz it's it's נוגע a little bit to the ענין that's said here. The שאלה, how does it work? How could it be אלו, that's how it start, how could it be אלו ואלו דברי אלקים חיים? How could be both? Did the אייבערשטער say חייב or did the אייבערשטער say פטור? There's a מחלוקת. How could there be a מחלוקת? Also, what is בכלל the פשט when we learn גמרא, it's תורה שבעל פה. How is the גמרא תורה שבעל פה? גמרא it says אביי אמר like this, רבא אמר like this. Is the אייבערשטער said to משה רבינו: אביי אמר like this and רבא? פשוט the אייבערשטער gave over every word of the גמרא to משה רבינו? Mhm? What is the פשט? How did how how does it work? So, also the other שאלה, how do we have a מחלוקת in ענינים that

אידן have been doing constantly? When did the מחלוקת start? Like רש״י's and רבינו תם's תפילין. Something that אידן have been doing every year from the moment that the אייבערשטער gave the מצוה. So how did it ever got forgotten? מילא if it's a שאלה that happens once in a יובל, so you could say, so last time this שאלה came up, people forgot what the הלכה is, so now we have to figure out again. But things that they do, the אייבערשטער told them to put on תפילין, and they put on תפילין right away, whenever right away there is מחלוקת, whether right away in the מדבר or right away when they came to ארץ ישראל, but it was right then. When did the מחלוקת start? How could there be a מחלוקת? You open up the תפילין. How could one say תפילין has to be like this? Open up your father's תפילין and see what he put on. Open up your grandfather's תפילין and see. And it's not like one person. Millions of people put on have תפילין, there are millions of pairs of תפילין, so how could there be a מחלוקת? Same thing with other things. How did How come we have תשר״ת תש״ת תר״ת? What it says in שולחן ערוך. The אייבערשטער only said to blow how much? Three times תקיעה, and each תקיעה has the תרועה before and תרועה after, so nine קולות, that's all the אייבערשטער wants. תקיעה, תרועה, תקיעה. How do we get תשר״ת תש״ת תר״ת? We don't know what a תרועה is. תרועה could be what we call a תרועה. Could be what we call a שברים. תרועה could be שברים תרועה together. So we have to be יוצא לכל הדעות, so we have to blow them all, because we don't know. What do you mean we don't know? How did they blow How did משה רבינו blow? And it's something that millions of people heard and did, and every year, it's not the פשט you do it once in an אמאל. Every year they do it. So how how do they not

know what it is? The רמב״ם says a מאדנע זאך, the רמב״ם says that מרוב השנים ומרוב הגליות, so it got forgotten. Very hard to understand what that means, it got forgotten. One thing had done once, that's all seen by heard by one person, could be certainly it got forgotten. Certain הלכות you can forget. It says בימי אבלו של משה, there's 3,000 הלכות got forgotten. אידן weren't learning and there were אבלות and they forgot. Could happen. But something that you do every year, it can't can't be forgotten. We know what it is. על דרך, my question is על דרך, the רמב״ם writes that when the גמרא says, how do you know ולקחתם לכם ביום הראשון פרי עץ הדר means an אתרוג? Doesn't say the תורה אתרוג. פרי עץ הדר, nice פירות. Maybe it means a nice apple, maybe, how do you know what it it doesn't say. גמרא has one ראיה, another ראיה. It's good that the גמרא comes to a ראיה how you know it means an אתרוג. פרעגט דער רמב״ם in פירוש המשניות, what what what is the פשט the גמרא asks how do you know it's an אתרוג? The same אמורא who asks, how do you know, what did he do last year? He didn't take an אתרוג? He came up with, how do you, maybe it's not an אתרוג? What What did his father do 10 years, 20, 50 years ago? Which his father, I mean we know it's מקבלה. How is a שאלה whether it's an אתרוג or not? So here the רמב״ם answers that the גמרא didn't mean that. The גמרא knew it was an אתרוג, because they did it. The גמרא's שאלה is נאר, how does the word אתרוג link in פסוק? How does the word פרי עץ הדר have to do with an אתרוג? We know it's an אתרוג because we have מקבלה, but how does the word פרי עץ הדר mean, maybe פרי עץ הדר, the word itself could mean something else, till we come to a conclusion how the word פרי עץ הדר happens to mean an אתרוג. But I'm I'm bringing out the point that this is something that's not possible to happen. How did these things all of a sudden change? And also, what did the אויבערשטער say? So the answer to this, the רבי is מסביר in חלק י״ט, I think in the שיחה of חיי שרה, I wouldn't say a revolutionary צוגאנג because he brings מקורות, but other places it's, like I said, not as acted like that. It's משמע like this: If you look the first פרק, which we all learn רמב״ם, the first פרק of הלכות ממרים in רמב״ם, you could see it ליגט דארט כזה. And this is the נקודה. It says, another קשיא, let's go before

we get to it. מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני. What does that mean? That whatever a תלמיד ותיק is going to say was given למשה מסיני. So anything הלכה, any new הלכה, any new פשט, that anybody who is a תלמיד ותיק, means a proper תלמיד, doesn't even have to be a proper רב, a proper תלמיד, was given למשה מסיני. Anything he is מחדש. Now what is the פשט, given למשה מסיני? He made it up himself. No one told him. משה מסיני would mean that it would transfer down from one generation, מסורה מסורה, it comes down. We're saying it's a new thing, that no one told him, he made it, he decided himself, he figured it out himself. How do you say it was given למשה מסיני? It came from his head! How you call it משה מסיני? און בכלל the לשון itself is a סתירה מיניה וביה. If it's לחדש, it's something new, so it wasn't given למשה מסיני! נו! And if it's given למשה מסיני, it's not new! And תאקע the רבי נשמתו עדן writes in קונטרס עץ החיים that we shouldn't סתם be מחדש חידושים, and he uses the לשון, some people are מחדש real חידושים שלא נאמרו למשה מסיני, ממש חידושים. But what is תאקע the פשט, in פשוט in, seriously speaking, what's the פשט: מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני? סיי דאס לשון איז טאקע תמוה, פשוט, how, what do you mean given למשה מסיני? No one told it to me. So I didn't get it a מסורה from סיני. So the רבי explains it like this. The רבי brings these קשיות on on this מאמר חז״ל, and he says like this: When משה רבינו went up to הר סיני, so he came down with the, with the, עשרת, עשרת הדיברות were given on שבועות. After שבועות, what did משה רבינו do? He went up for 40 days and

40 nights to the אויבערשטער. What did he go for? He went to learn תורה שבעל פה. Okay? Now let's understand exactly what did משה רבינו learn. If you're going to say that פשוט the אויבערשטער told משה רבינו every single possible case, every single possible הלכה, every single פשט in חומש, every single thing it says in all the ספרים and all the different things, it is impossible it should happen in 40 days and 40 nights. It's פשוט קען נישט זיין. It's millions and millions of pages and things. It What's that? קען נישט זיין. אלא מאי, unless the אויבערשטער could do anything. So why do you need 40 days and 40 nights? The אויבערשטער could just go, bang, and in משה רבינו's head falls in all the, all גאנץ תורה! Why do you need עפעס 40 days and 40 nights? אלא מאי, it didn't just come in. The אויבערשטער taught him. If He taught him, and he learned, so as good as a teacher the אויבערשטער is, and as good as a תלמיד משה רבינו is, 40 days and 40 nights is not enough to teach you כל התורה כולה. So what did the אויבערשטער do? Listen to what the אויבערשטער did. And something נוגע to know. The אויבערשטער told משה רבינו for 40 days and 40 nights all the כללים of how to learn out הלכות. And when I say כללים, I don't mean כללים like י״ג מדות שהתורה נדרשת. Those are so general. There are 13 מדות: גזירה שוה, קל וחומר. Each כלל of these has hundreds and hundreds of פרטים which are כללים how to learn out. So there are thousands upon thousands of details of what will make you come to a decision of what the הלכה is. And that's what the אייבערשטער told משה. Now, I'm not saying there are no הלכות that the אייבערשטער told משה direct. There are certain things we ask, "How do you know this?" הלכה למשה מסיני, finished, that's it. How do you know that the רצועות have to be black? הלכה למשה מסיני. So the

אייבערשטער told משה clearly, no מעשיות, you should tell the יידן to make black רצועות. So some things worked out like that, whatever the גמרא הלכה למשה מסיני, but other things, the אייבערשטער told him how to learn out from the תורה, from the פסוקים, and using all kinds of methods, the methods the אייבערשטער wanted, to come out with the conclusion of what the הלכה is. That's what the אייבערשטער taught משה רבינו. כללים which are such detailed כללים, and that's what משה רבינו came down and gave it over. Now, let me just finish Then, what the אייבערשטער told him that what I need is, that's what I want, the אייבערשט- I want that the חכמים should take these כללים and use these כללים to figure out. And the אייבערשטער said, one of the כללים is, use your שכל. That the חכמים have to use these כללים according to the way they understand it, because the one of the כללים that we do know is that תורה לא בשמים היא, so you can't say, אזוי האב איך בקבלה, unless it's קבלה from from תורה, but not סתם אזוי אזוי פאלט מיר איין, you have to have תורה you have to have your שכל, but each חכם has to use his שכל how to deal with these כללים to come up with a conclusion. And the אייבערשטער told him, when you do that, and everything fits only to the כללים, so any הלכה that comes out that you use your שכל, and if a person is one of the חכמים who has pure שכל, no פניות, no personal נגיעות, cuz then then it's your שכל doesn't work right, if you have pure שכל and you've used these כללים and you use your שכל, you will come to a conclusion, and that's the conclusion I

want. Now, if the אייבערשטער didn't tell him exactly what the הלכה is, what happened? Let's imagine what happened. משה רבינו came down from הר סיני. People say that מסרה ליהושע, and not only יהושע, he gave it over to כלל ישראל. What did he give over? Whatever the אייבערשטער told him. He gave him over every כלל and exactly as he heard it, and they all had these כללים. Now came the מצוות. What should we How shall we do the מצוות? Well, the אייבערשטער told us how. He gave us the formula, a formula that took 40 days and 40 nights to give over to a תלמיד like משה רבינו. And this formula they have to sit down and figure out. Now, משה רבינו himself, if he sits down and uses this these כללים to figure out the הלכה, that's not called that משה is giving it over in the name of the אייבערשטער. משה רבינו happens to be one of the חכמים. There are a lot of חכמים then, in all the years. משה has also been a חכם. So משה רבינו figures it out and comes to a conclusion, so he has a

right to do it. But יהושע, for instance, takes the same כללים and could sit down and figure it out and come to a different conclusion. Why will he come to a different conclusion? Because since one of the כללים is that you have to use your שכל, and since אין דעותיהם שוות, people have different minds, the אייבערשטער gave them different minds, so one person whose mind is נוטה כלפי חסד because that's his mind purely, not because he has a personal reason here, but his mind is נוטה כלפי- Why is his mind נוטה כלפי חסד? שטייט אין הקדמה פון תניא, בית שמאי ובית הלל, because of the שורש הנשמה, whatever it is. בית הלל שורש is חסד, בית שמאי is גבורה. So because his mind is נוטה כלפי חסד, so he uses his שכל according to the כללים, will come up with a פסק דין דכשר. Another חכם who will use the same כללים, will come up with the same סברות, but his mind is נוטה to גבורה, so he'll come out with a conclusion טרף. Now which of the two is right? They're both right, because they both did exactly as the אייבערשטער wants. איי, what's how do you do בפועל? He's right to do a כלל, so the אייבערשטער gave a כלל how you do בפועל. אחרי רבים להטות, or whatever the כלל the אייבערשטער gave for the כללים how you come to a הלכה. That's also a כלל, but each one comes up with his. על דרך like the מעשה with ר׳ הלל פאריטשער, און דער

רבי spoke about this, he gave that דוגמא, that when ר׳ הלל פאריטשער once couldn't hear once had an argument, and I told you this whole story oft-times, that ר׳ הלל had an argument with one of the children, I think the מהרי״ל or the צמח צדק's children, פשט in a מאמר. He said one פשט, he said another פשט. He said, לאמיר פרעגן דעם רבי'ן אליין. They came to the צמח צדק, and they asked him, and the צמח צדק said like the like not like ר׳ הלל, like the מהרי״ל. And ר' הלל said, בשעת דער רבי רעדט א מאמר איז שכינה מדברת מתוך גרונו. יעצט קען ער מיר אויסלערנען א פשט, דער רבי קען לערנען א פשט, איך קען לערנען א פשט, איך מוז נישט זאגן אזוי ווי דער רבי זאגט. So, he says he didn't care that the צמח צדק said a different פשט. איי, is the צמח צדק's מאמר? The צמח צדק now, פשט in the מאמר, is a גלייכע מיט אלעמען. The רבי when he told the story a different time he said, סתם, איך קען פארשטיין אז אזא איד וואס שכינה מדברת מתוך גרונו, פארשטייט פשט אויך בעסער. That's a different ווארט. But so, what's the פשט? When משה came down, משה had wore two hats. He came down מסר, what he gave over, what the אייבערשטער told him. That's can't change that, that wasn't משה, the אייבערשטער. Now,

משה uses his שכל. So, what I want to harp with the דוגמא of רבינו תם's תפילין, it's possible and not only possible, probable, that the difference between the two pairs of תפילין started in the מדבר. משה רבינו came down and said the כללים and then he says, "So, let's figure out how you make תפילין." So, he came to a conclusion, you write תפילין כך וכך. זיצט יהושע דארטן or whoever, נחשון בן עמינדב, איך ווייס, he says, "I hear the כללים and now we're learning, my שכל is נוטה to the difference." התורה אמרה תלמד א סברא and they're both right. And that's why it says that בכלל בנוגע תפילין that how did it didn't start with רש"י and רבינו תם, it's obvious. So, where did it start? Just רש"י פסק'נד one way and רבינו תם פסק'נד the other way, but before that, there were קהילות by אידן that put on רש"י's תפילין, there were קהילות by אידן that put on רבינו תם like רבינו תם's. Then it says נתפשט המנהג כרש"י. It doesn't even say נפסק הלכה. נתפשט המנהג כרש"י. But where did it start? It started from there. The same thing with the תרועה. Based on the way it came out with all the כללים, one came out with a conclusion תרועה is like this, one like תרועה like this. So, which one is right? They're both right, because they both followed exactly what the אייבערשטער said, אלו ואלו דברי אלקים

חיים. Now, למעשה בפועל, there's one הלכה because there's a כלל how you do, because you can't do two הלכות. Ah? Because they're they're both right, תוספות. Since the אמת is, why is this, בכלל a lot of times, you're asking on this, why do we a lot of times want to be יוצא לכל הדעות? Depends how the נפסק הלכה is. In a case where the נפסק הלכה is clear-cut, like ב"ש במקום ב"ה אינה משנה, you're not allowed to do like ב"ש. Certain things the הלכה is not so clear, like by רבינו תם's תפילין it says בפירוש there was never נפסק הלכה כרש"י. That's why the the באר היטב and the יושן writes that whoever doesn't put on רבינו תם's תפילין is a קרקפתא דלא מנח תפילין. איי, it's only called רבינו תם, the הלכה like רש"י, because it never, the לשון is נתפשט המנהג כרש"י, which is enough to be like a הלכה, but never פסק'נד. But תקשר אברבב because the הלכה is not like that, בפירוש the הלכה is not like that. So, we're not even מחמיר like that. But somebody, there are other things על פי קבלה. Now, על פי קבלה there's another מדרגה, so those that are in that דרגא of קבלה do של שמושא רבא and ראב"ד. And the same thing is with the תרועות, and the same thing is with everything else. So, this explains the פשט of מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני. Is it a חידוש or not? The פשט is אזוי, when the תלמיד takes what he the כללים that he heard and he comes up with a conclusion, let's ask clearly: is this something new or is this not something, or he was told? What will be the answer? Whenever when I spoke about this once, and I asked half of the side people, "Well, sure it's new. He never told," and some guys keep, "No, but it's all based on the כללים." Oh, that's exactly what I want to hear. It's both אמת. The אייבערשטער did not tell him this פשט. But if it's based on the כללים, it's included, because this כללים, if you have all the כללים, it all includes. להבדיל, how does a computer work? You put in information, and then you want to come up with a שאלה. The computer itself will take this if it's a שאלה that רירט אן עטליכע זאכן, the computer will put it together and come up with a conclusion. That's exact. In fact, in all the כללים together is נכלל every פסק דין. But the only thing is you have to have a human being, just like by how with the computer human being to program that, you have to have the איד to understand it with his שכל and use the כללים according to שכל. And that's where the differences will come. This guy will say חייב, this guy will say פטור. It's על דרך דוגמא if someone, I always use this דוגמא, someone will teach you and want to teach you, and want to teach you like this: you should know 1 + 1 = 2, 2 + 2 = 4, because you just double it. 3 + 3 = = 6, because you double it, and 4 + 4 = 8. So, I give you the כלל how to follow. You'll come up and think about it, "Oh, so 5 + 5 = 10." Let me ask you: was he told by his רבי that 5 + 5 = 10? Yeah and no. He was told, because when he told him 3 + 3 he gave him the כלל how to work 3 + 3 and 4 + 4, אין דעם ליגט automatically 5 + 5. פון צווייטן זייט, did his רבי ever tell him 5 + 5 = 10? No. So it's a חידוש לפועל, but it's not a חידוש, and not a חידוש at all. It's מתורת משה מסיני. It's because it's all included. So comes out that when you learn תורה and you use the כללים, that's how it comes out. Let me just, even though it's late, just another minute because I don't want to have to go back to this ענין. This is, להבדיל, the difference, we say להבדיל even though we're talking about אידן... להבדיל, the difference between the Conservative finding of the same things. Certain things we can make changes in תורה just like the rabbis in the גמרא. We're also rabbis! And just like the rabbis came up and they conclusions, and this guy said חייב, this guy said פטור, and they came to... So now we this we figure out that nowadays you could put on the light on שבת because we feel this is not a real מלאכה. The rabbis. What's the difference? Difference is one thing: they didn't base it on the כללים of תורה. And this is based on the כללים. But these are כללים that we don't know. Why is it that after חתימת התלמוד, all we do is learn the גמרא, every פסק דין is תלוי in what's the פשט in the גמרא? We can't go back and say, "We're going to דרשן a פסוק." Why not? Because to דרשן the פסוק, you have to have the כללים that were given למשה מסיני. We don't know them. We don't know the פרטים, and the חכמים knew them. So now, it's already all in the... The גמרא was put in. So now we have to base it on the גמרא, because they had the כללים. But if we're going to base it on our own שכל, that's not תורה. That's my שכל, that's a גלאט בובע מעשיות. That's they do. But if you base it on תורה, you have the כללים. And

this is the פשט. You ask the שאלה: did the אייבערשטער tell משה רבינו, "אביי אמר אזוי און אזוי, and רבא אמר אזוי און אזוי"? And you say, "אלו ואלו דברי אלקים חיים, and it's all תורה שבעל פה. Every word I learn is the אייבערשטער's תורה." Did the אייבערשטער say, "אביי אמר חייב"? Sometimes like it says, "עקיבא בני אומר"? But that's not... I don't know if the אייבערשטער told this to משה on הר סיני. Because when אביי said "חייב", every word of "חייב" includes, is based on the כללים that the אייבערשטער gave. So when he said "חייב", this is what the אייבערשטער said to משה רבינו. And when רבא said "פטור", this is what the אייבערשטער said to משה רבינו too. And when the גמרא asks the קושיא, the קושיא is based on the כללים, the way to learn the ענינים. This is all based on what the אייבערשטער gave. So every word is the אייבערשטער's word. So it's all the אייבערשטער's, but it's all not הלכה. So that's all תורה, חכמתו של הקדוש ברוך הוא. And this is what he says here: The אידן מצד their שכל והבנה בתורה understood it one way. So they is תורה, טאקע. So then when it came to do פארקערט, it's not the פשט they had a ראיה it wasn't תורה. Like someone who learns and then someone shows him, "קוק, ס'איז אַ טעות, ס'איז יענץ, ס'איז נישט קיין תורה." למשל, I'll ask a שאלה: according to אביי, was רבא's opinion not תורה? Sure it was, but he said, "You're wrong." But that you he knows he's learning according to תורה. So their ווארט was תורה, אלא מאי? The אייבערשטער came and said, "So דער רצון, די הלכה איז הלכה." So they felt bad because it's against the חכמת התורה לפי האמת. So therefore they left בשמחה ובטוב לבב because it's the רצון of the אייבערשטער, not the חכמה but the רצון, because it was בעל כורחו, because according to their שכל, it was supposed to be diff-