received from Yehoshua and his Beis Din. It says they received from Yehoshua. Is משמע that Yehoshua was a יחיד, that he got the מסירה יחיד. And the Rebbe brought taka, yeah? Rambam writes that even though Moshe Rabbeinu had taught the זקנים and Moshe Rabbeinu had a few תלמידים, Elazar, Pinchas, Yehoshua, but to Yehoshua Moshe Rabbeinu gave over the mesirah separately. Kumt ois, this is where we're holding. Kumt ois, so it comes out, אז עס איז דא א חילוק עיקרי צווישן משה און יהושע לגבי דעם נשיא סנהדרין שבדורות האחרים. It comes out there is a big difference, a major and essential difference between Moshe and Yehoshua being the leaders לגבי the later generations when the נשיא of the סנהדרין was the leader. Because the Rebbe quoted before from the Rambam that in every generation the נשיא was the one that was the head of the סנהדרין. So he was the head, but the way the נשיא of every other generation was is different than the way Moshe and Yehoshua were. יהושע און משה רבינו זענען גלייך אין דעם, was the מסירה, מסירה'ס פון גאנץ תורה שבעל פה איז געווען צו און פון יעדן פון זיי אליין. By Moshe and Yehoshua the seder was that Moshe was the only one that got the mesirah from Hashem, Yehoshua was the only one that got the mesirah from Moshe. So Moshe himself gave to Yehoshua, Yehoshua himself gave to the next generation. But to who did he give it? Not to one. Yehoshua already gave to more than one, gave to a whole דור. מה שאין כן דאס וואס דער נשיא סנהדרין איז איינס תאקע תחת משה רבינו כנ״ל, but when we say that every generation the נשיא of the סנהדרין, he is in the place of משה רבינו, איז עס אין דעם פרט, only in one inyan. וואס כשם ווי משה איז געווען אל גביהן פון די שבעים זקנים, that just like Moshe was the top of the 70 זקנים, על דרך זה איז יעדער נשיא דער ראש אל גביה פון די סנהדרין. So in every generation the נשיא is the top of the Sanhedrin. זייענדיק דער גדול בחכמה שבכולם. Why is he? Because he's the smartest of them all.

אבער אין דעם ענין פון מסירת התורה, not being the smartest or being the head, but as far as the מסירה, giving over the תורה, איז ער נישט איינס תחת משה רבינו. In that פרט he's not like Moshe Rabbeinu. דאס גייט דורך דעם גאנצן בית דין, רבים מרבים. So every generation the מסירה went through the Beis Din, the Sanhedrin. There was one person who was the head of the Sanhedrin, so the fact that he was the head of the Sanhedrin in that פרט, he's like Moshe Rabbeinu, but not in the פרט that the מסירה went through a יחיד. און דאס איז דער חילוק צווישן די שפעטערדיקע דורות, ווען דער מלך און אב בית דין של ישראל זענען געווען צוויי באזונדערע מנהיגים און דאס וואס משה און יהושע. And this explains the difference between later generations, there were two leaders: there was a leader as far as Torah is concerned, and there was a leader as a מלך. מה שאין כן משה רבינו was one, and even by Yehoshua, as we learned before, when Moshe Rabbeinu asked Hashem that his successor should be divided into two parts, Hashem said no, only one. Yehoshua was the only one and he took both positions. So it comes out like this: Moshe Rabbeinu had both positions in one, Yehoshua had both positions in one. Later generations, the two positions were made of two people. Why? So based on what we just said before, we'll understand it. אף על פי אז נשיא הסנהדרין הוא במעלה העליונה בכל עניני מסירת התורה, even though the head of the Sanhedrin is the top, he's the top position as far as Torah is concerned, in the aspect of teaching תורה, און דעסוועגן קומט ער נישט צו דער דרגא פון נשיאות של מלך, but he's still not in the position of a מלך. Want the geder of a מלך is, because we know what's the din of a מלך? אין על גביו אלא השם אלוקיו. A

מלך is the person that there's no one on top of him. Every other person in the country has somebody on top of him, from the lowest one to the highest. The lowest one has the the the the Baal Habayis over him, and then you have the mayor over him, and then you have the governor over him, and then you have the cabinet, of course, all you go higher and higher. Everybody has somebody who's higher over, even though he might be higher over somebody else, but there's always somebody higher over him. The last one, the one that has nobody over him but Hashem himself, is the melech. Like you know what it said on, on Truman's desk, President Truman on his desk had a, had a little thing saying: \"The buck stops here.\" I don't know you do, it's an expression meaning, like this you could always pass the buck. Someone assigns this to you, so you could blame it on someone who's in charge of you. You come to that guy, he'll blame it on somebody else. Then you come to a point you can't blame it on anybody else, you're the top. So he had it settled: \"The buck stops here.\" That's what a melech is. A melech is the top, there's nobody, you can't blame anybody, he's the top person. So mimela No, the truth is a president is not like that. Right, in a democratic society. Yeah, I didn't mean that this is takeh the din of a, the geder of a president. President is not. A president has on top of him, I'm just saying, but the expression from him is that he is the top position in in the country, but he, on top of him, he can't do what he wants. It's not like a king or a dictator. But I'm just bringing the idea. No, that's what makes him into a king. But they could have a revolt, they could rebel against him and they could throw him over, but as long as he's king, he's the baal habayit. But we're talking in a normal case, we're not even talking about, you know, when there is a problem and an argument between the melech and the people. Stam azoy, a normal melech and a good king, the people are happy with him. He is the top authority. So on top of him is nobody but Hashem Himself. That's the din of a melech. There's we learn it out from a pasuk, that a melech has to be somebody that אין עליו אלא השם אלוקיו. און נישט נאר is אין למעלה ממנו במלכותו, and not only there's nobody on top of him in the מלכות, נאר נאך מער, ער איז דער איינציקער שליט. A melech is the only ruler, וואס דארף זיך מיט קיינעם נישט רעכענען. He doesn't have to take anybody else in consideration. און גענוי like it says, \"דבר אחד לדור ולא שני דברים.\" There is one דבר. דבר means a leader, a ruler. Comes from the pasuk \"ידבר עמים תחתינו,\" which means you will take the nations and put them under our control. It's not the word דבר, it's דבר אחד לדור ולא שני דברים, so you can't have two rulers. ווייל a melech is נאר איינער, a melech is one, yeah? Whatever you're going to say. No, אין השם is all the same thing. That's the טייטש, ער דארף זיך נישט רעכענען מיט קיינעם. If ער דארף זיך רעכענען, if he has to take someone else in consideration, then then then he's not the top. Because there is somebody else that is or equal to him, or better than him, or greater than him. The טייטש of nothing on top of him but Hashem means that there is nobody else that he has to consider. That's the that's the same nekudah. That's what a melech is. A מוסר, the the the one that they pass the tradition down to the next generation. Took the whole Torah and passed it down to the next generation. So this is what a melech is. מה שאין כן a נשיא סנהדרין, on the other hand, a נשיא of סנהדרין, וואס עפעס er is איינער פון a בית דין של ע״א, he's not the only one, he's a member of the Sanhedrin. He's a member of 71 people. נאר ווייל er is the גדול בחכמה שבכולם is er a rosh, but because he's the greatest, so he's the head of the people. But he's not, it's not like he's the boss and he could do what he wants. איז זיין נשיאות נישט in dem מושג פון נשיאות של מלך. He's not like a melech. He can't decide himself. He take there's part of the vote. When there's a shaila in Sanhedrin, they take a vote, and the vote of the nasi is one. It's not that a nasi counts as two votes. The nasi counts as one, doesn't count as more. There is a din by דיני נפשות, comes to capital punishment, a capital question, so the seder is that they would start from the smallest one. They didn't start Usually you would start who gives the first opinion, who's the first one to talk? The nasi. You give him the kavod. But in this case, because people wouldn't want to say or don't have the chutzpah to speak against him, so they let him for the end. But לפועל, his vote counted as one. It doesn't say In other words, he doesn't have a veto power. The נשיא סנהדרין did not have a veto power in halacha. He was one person. און דער עיקר is a nasi a נשיא סנהדרין is נישט קיין סתירה to melech. So it's not a contradiction. Mimela is das נישט an ענין פון שני מלכים or שני דברים. So the fact that you have a נשיא סנהדרין and you have a melech, they're not a contradiction. If a נשיא סנהדרין would be a person that there's nobody over him, that would be a contradiction to a melech. Here you have a melech with nobody over him and you have a nasi that's over him. But the there is no other person that's similar to a melech. In Torah? He's also not. In Torah the melech is in charge, he has to do whatever the Sanhedrin, whatever the pesak of the Sanhedrin. Yeah, but his his job is not in Torah to begin with. Obviously he has to follow the Torah, but his job is not following things. He has to do all the inyanim of מלכות, but that has to fit to halacha. You can't go against halacha. So he has to go and ask all the שאלות to find out. But his job, in what his job is, he is the boss. He could decide and do what he wants, and no one can tell him what to do. So even if even if the if the נשיא סנהדרין was in charge in in terms of Torah, he had even if he was on top that nobody was over him, it still wouldn't be a stira to the מלך. It would, that's what we say, it would be. To have two people who have nobody on top of them, even though they're two aspects, is a stira. See, that was the whole she'eilah of the sichah in the beginning was, why can't you have two, why didn't Hashem accept to have two when they're two separate departments? One is the department of Torah, one is department of... And we said no, and this is what we're explaining. You could have two separate departments, but you can't have, even if they're two separate departments, you can't have two people who have nobody on top of them. But that's normally. מה שאין כן by Moshe Yehoshua is זייער נשיאות בתורה פארשטייט נישט נאר in zeyer is zayn the נשיא סנהדרין, by them not only was each one of them, in his time, a נשיא סנהדרין, like נאר אויך אין דעם וואס משה קיבל תורה מסיני ומסרה ליהושע. Moshe was the מוסר התורה, יהושע was the מוסר התורה. און אזא נשיאות בתורה איז אין דער דרגא פון א נשיאות פון א מלך. That's the same level of a מלך. In a different aspect, in a different department, but it's similar to the concept of a מלך, that there is nobody on top of him. און דער עיקר, אז מ'וואלט אפגעטיילט שיהיו שנים, איש אחד על מלחמה ואיש אחד על התורה, and therefore, if it would be like Moshe asked Hashem, like two people, appoint two people, in two departments, one will be for war like a מלך and one will be for תורה, וואלט דאס געווען ב' מלכים שמשתמשים בכתר אחד, שני דברים. Then it would be two. This is this is the this is the nekudah of the answer to the kushya. The kushya was, why couldn't you have two departments and have two people? Why didn't Hashem accept it? And the kushya was backed up with something. It was backed up with the fact that in later generations they takeh did it. The best re'ayah that it's possible, they takeh happened. How do you know that something is possible? If they takeh happened, then you know it's and it's certainly it's possible. So why did the Eibershter say to Moshe it can't be, when later on it takeh was? So it could be. And if there is if and and the reason the Eibershter said it can't be because he said אין שני מלכים משתמשים בכתר אחד. So how did it happen later? And the fact it happened later, that shows that there is no contradiction. You could have two people in this in in in this way. Why? Because it's not כתר אחד. They're two מלכים with with two crowns. So the kashya is, why wasn't it here? So the answer is, at that time of Moshe, when Moshe was looking for a ממלא מקום, the ממלא מקום of Moshe had to be a person that would be in the same גדר as Moshe Rabbeinu in the מסירת התורה. So Hashem said, \"Now we need another person that will be in Torah in the level of a מלך.\" So when can we have two people, one in department of Torah, one in department of מלכות? When one is sof kol sof the top, one is a person has nobody on top of him, and the other one is not in the גדר of a מלך. But to have two people, even though it's two departments, but not to have anybody on top, that you can't have two. So if you have the same person, there's no problem. The same person, he's a מלך. He's a he's a he's the מלך in Torah, the מלך in in a מלך במלחמה, מלך and the top in Torah. But it's one person. So it's not שני מלכים בכתר אחד, but it's מלך אחד בכתר אחד. But later generations you could. And this is the answer that Hashem gives to Moshe. So we understand already, lichorah, everything. The question was, what did Moshe think when he asked his children should take over, knowing that his children didn't learn Torah? Because he thought there will be two people, that's what he asked for. His children will take the job, or one of his children will take the job of מלכות, and he knew that the Aibershter will choose somebody else for Torah. So Hashem said, that can't be, you have to have the same person. So if it's going to be your children, whoever is going to be of your children will have to have both positions, and that your child can't fit because he didn't learn Torah, so he doesn't have the position of Torah, so mimeila he can't have the other position either. If I take another person, you can't have two מלכים בכתר אחד. Ah? Hashem Why this was? A veystu, at the time of the mesorah at that time was see, because I think later on he explains it also, but in time of the mesorah, which was the beginning of the mesorah, you had to have one person to be in a level of the mesorah. Now what would be, what are you asking, what should be, l'poal? Let's say one of his children would be the מלך, and then he would choose somebody else to be in the level of of Moshe. Right. So I'm saying, because it's the beginning of the mesorah. Veystu, l'poel you see that. Because the mesorah from Moshe at that time, I guess going over from the מדבר to Eretz Yisrael had to be a level similar to the time of Moshe Rabbeinu. Azoy veystu, that all this at that time, this is not like, when the Yidden went into Eretz Yisrael, that was a new תקופה. But till they went into Eretz Yisrael, it always was one hamshach. So it had to be, veystu, in the same madreigah as Moshe Rabbeinu. It doesn't say why, but we see the fact. We see the fact that Yehoshua had to be. How do you know that that's how it had to be? That's how it was! That's how it was, a siman that it's Now why exactly? I guess this was in the beginning of the mesorah. Yeah, but he thought that the mesorah could be through יהושע ובית דינו, you could have a person, but not to Because when did the Eibershter tell this Moshe? That ולמשה וליהושע as תמיד משה מסר תורה שבעל פה וצוה עליה. This was all at the end. I guess at the end, when the Eibershter told him give it over to him, that's when this happened. So till then he taught everybody, Elazar, Pinchas, Yehoshua, and then he zeroed in on Yehoshua. I guess it was at the end. לכאורה איז עס נאך אלץ נישט אין גאנצן מובן, still not completely understood. סוף סוף זענען דאס סיי דאס און די סוגיא סברא. The bottom line is that

there are two positions: יוצא במלחמה און תורה, two separate positions. You can also see how they, אבער וואס זאל דאס הייסן שני מלכים בכתר אחד? Now what we said before, that because they're both in top positions and each one has nothing over him, then it's a contradiction. But why? So he asks him sof kol sof, why? He didn't explain it, takeh. He explained before that if you're going to have a person that in Torah will be the only one, he is in Torah similar to a melech in malchut. And that's a contradiction. But why? Why can't you have two separate positions and both should be the top? Both should be, in his field, top? But we see lemaaseh today, we see that afilu in gashmiyut, people don't do that. Why doesn't a country have two presidents? One president in one area, one president in another area. You have You have Secretary of State and you have Secretary of Defense, and you have all kinds of departments under the president. Why don't you have a president on defense and a president on, I guess, commerce? I don't know. To have two separate heads ain't going to work, אף גם they're two separate departments. Two separate inyanim, you can have that. Even in gashmiyut, to have one under the other, you can have. Two two top people and two כתרים, they're two separate positions. You can't have. I mean, I even in companies, I doubt there is such a thing. In in yeshivot, you don't have. I mean, it's hard It's hard to have two people should have together. You have a hanhalah, but then you have one menahel. Why don't you have two מנהלים? You have one מנהל and then you have a whole ועד הנהלה. I mean, it's it's bigashmiyus. But this is just in gashmiyus. But the Rebbe asks here, lemaaseh, why can't you takeh do it? Why can't there be in two positions Why is it שני מלכים The

problem really is that there's שני מלכים and not כתר אחד. That's what he's asking. The problem is there's no problem with שני מלכים. The problem is שני מלכים בכתר אחד. That's usually what it says. אין שני מלכים משתמשים בכתר אחד. Doesn't say אי אפשר שיהיו שני מלכים. It says אי אפשר שיהיו שני מלכים בכתר אחד. So that's this question. So since the whole stress is כתר אחד, in a case where there are two כתרים, why can't you have? And in this case, there were two כתרים. Then why does it say שני מלכים משתמשים בכתר אחד? We'll see what the Rebbe is going to be מסביר. We don't have the teirutz yet. See what the Rebbe is asking now. That's what he's asking now. He's asking sof kol sof, it's not כתר אחד, so what's takeh wrong? Even though they're both in the same level, not one is a higher level than the other, but sof kol sof, they're two positions, two departments, so why can't you have two top people in two separate departments? I'm just מציין that it's interesting that we see that it's not done in gashmiyus either. Nothing to do with any ביאור of of חסידות and the Rebbe is going to be מסביר here. We see in the velt, we don't have such a thing. No one has two kings and there's no two presidents and no two prime ministers. There's always one prime minister who has ministers under him. But lemaaseh, the she'eilah is still a she'eilah. Why not? Why can't you have two מלכים with two כתרים if it's if it's not כתר אחד? Why would they be conflicting? Two departments. A queen has nothing, what to say? What's a queen? It's a משנה למלך. You have always you have second-in-command. You have a מלך and a משנה למלך. You have a כהן גדול, and there's a סגן כהן גדול. You have a president, and you have a vice president. You always have this, but he's under. But you don't have two presidents. There was even a sevara, I think, when they had this whole thing with Gore and and and Bush, make two presidents! Yeah, that that came up. But no one accepted it. There's no such thing as two presidents. They said, \"Let's have two presidents and divide the positions. One will be one thing,\" רחמנא ליצלן, what what would be. But the she'eilah is why not? If you have two positions, it's not כתר אחד, why can't you have two? ויש לומר הביאור בזה הנוגע לתפקיד פון א מלך, but just to start, we're not going to get to the biur, but we'll just start with what it says here. Concerning the job of a king, זאגט דער Rambam: \"ותהיה מגמתו ומחשבתו,\" what should be the whole goal and the whole thought of a king? What should be his goal? He became a king. Every time you you take a position, you have a goal in mind. That's something that you want to reach. What should be the

goal of the king? \"להרים דת האמת,\" to pick up the true religion, \"ולמלאות העולם צדק,\" and to fill up the whole world with צדק, with righteousness, \"ולשבור זרוע הרשעים,\" and to break the hands of the רשעים, ולהלחם מלחמות השם, and to fight wars for השם שאין ממליכים מלך תחילה, the whole purpose lechatchilah why you make a king is אלא לעשות משפט ומלחמה, to do משפט and to do wars. Pshat wars, fight wars? The wars that he said before, מלחמות השם, to to to back what Hashem wants. That's the reason we have a king. וואס הייסט אז מלכות ביי יידן איז ענינו נישט סתם צו באזארגן דעם עם ישראל מיט גשמיות. The malchut by Yidden is not just to make sure that the Yidden have their needs, נאר דאס אלץ הייבט זיך אן און איז פארבונדן מיט קיום והרמת התורה. It's all connected to fulfillment of Torah, to make stronger תורה, להרים דת האמת, דורכצופירן די משפטי התורה, to make sure to fulfill the משפטים of תורה, ווי אזוי אויך די מלחמות וואס ער דארף פירן זאלן זיין די מלחמות השם. That what war do they have? מלחמות השם. So the inyan of a מלך is פארבונדן with Torah, it's not a inyan of a מלך like in וועלט. Which is by the way seems like one of the ביאורים, because from the Rambam it comes out like that also. היינט איז קשה,

there is a mitzvah of מינוי מלך, there is a mitzvah to appoint a king. It's a pasuk: שום תשים עליך מלך. So then what was Shmuel Hanavi upset when the Yidden asked for a king? Hashem was upset. Like when the Yidden asked, \"We want a king,\" so Shmuel was angry, came to the Eibershter, and the Eibershter said to him, \"You're right, you're right to be upset. לא אותך מאסו כי אם אותי. You think they're upset with you because Shmuel was the leader, and they came to ask for a king, they obviously didn't like Shmuel.\" But Hashem said, \"No, it's not that they don't like you, they don't like Me! They don't like Hashem.\" And Hashem was upset, but the question is, what was wrong? All they did was they asked to fulfill the mitzvah. There is a mitzvah of מינוי מלך, it's one of the תרי\"ג mitzvot. And the answer is, it depends why you want a king. They wanted a king ככל הגוים אשר סביבותי, like all the nations. What do they need a king for? Pashut to take care of their צרכים, to make sure that everything goes, to make sure that that they have streets, and they they take care of the taxes, and take care of all the gashmiyut. And that's not what the Eibershter wanted. The reason the Eibershter wanted a מלך is להרים דת האמת, that Yiddishkeit should be stronger, Torah umitzvot should be stronger, and that's his job. And that's not what the Yidden wanted. So they were That's what Hashem said, \"אותי מאסו. They don't want Me! They don't want Torah umitzvot, they don't want the Eibershter. They want to be ככל הגוים, like all the nations.\" But the real reason the Eibershter wanted a king, which is not something that they did they didn't want, that's not what they asked for, is to להרים דת האמת. קומט אויס אז דער ענין פון א מלכות איז א המשך מיט'ן תפקיד של בית דין הגדול. So it

comes out that מלכות by Yidden is not a complete separate position than the Sanhedrin. Sanhedrin is Torah, מלכות is also Torah. דער בית דין הגדול זענען זיי די עמודי ההוראה מהם חק ומשפט יוצא לכל ישראל. The Sanhedrin were the people who gave the paskent the halachot in Torah. All the halachot came from them. און דער תפקיד פון מלך איז אז דער משפט התורה וואס דער בית דין הגדול גיט ארויס דארף ער דורכפירן ביי עם ישראל, that that make sure that the Yidden do what the בית דין says, that's the מלך. Al derech like in a small sense שופטים ושוטרים תתן לך, that is Shoftim, those are the דיינים, and שוטרים are the ones that make sure that whatever the דיין פסק'נט should be fulfilled b'poal. That is a Melech. So we see what we're leading up to, we're not finished the terutz yet, but it's leading up to that it's not two separate positions. It's one position. The kashya was why can't you have two separate people, and each one will be the top in his position? Torah and Malchus says they're not two positions, because Malchus is to fulfill is the Torah. The

problem with this terutz is that how did it happen later? And that's what the Rebbe is going to explain, when this is a problem and when this is not a problem. [Non-speech audio] It says in the Gemara that כל האומר תהילה לדוד בכל יום שלוש פעמים מובטח לו שהוא בן עולם הבא. It says in the Gemara in Berachos, דף ד' עמוד... ד' עמוד א'? ד' עמוד ב'. Why? Is it because it has an alef beis? There's other פרקים in Tehillim that have an alef beis. פרק קי\"ט has eight times the alef beis. So, is it because of פותח את ידך? הלל הגדול has נותן לחם לכל בשר. The Gemara says, because it has both. It has the alef beis, and it has פותח את ידך. What is the connection between the alef beis and פותח את ידך that makes a person a בן עולם הבא?