Moshe was the the one that he gave over the mesorah not together with a Beit Din and Yehoshua gave over the mesorah not together with a Beit Din, so they were the top people in both inyanim. And that's why you couldn't have two people at that time to take the two positions because the person of Torah in the time of Yehoshua had to be a person that's the top. Years later, only one of the two which is the melech is the top authority. The one of Torah is not the top. There's no such thing anymore as a person after that time that he is the one person that's the top authority of Torah. Even the נשיא of Sanhedrin only had one vote. So he was a member of the Sanhedrin. But Yehoshua, in his time, in Torah, there was a person who was the top. So since the melech was the top, and the the the one in Torah was the top, you couldn't have them two together. You can't have two people that both of them have the top. That's the פשט, אין שני מלכים משתמשין בכתר אחד. You could have two people if one is the top and one is under him. But then the Rebbe asks the שאלה, sof kol sof, they're two positions. Why can't you taka have two people, they both should be the top. You should have one person the top in malchut and one person the top in in in Torah and there'll be two positions, two separate people. Aye, there's a lashon there's a דין אין שני מלכים משתמשין בכתר אחד. So, the lashon there is you can't have them both using כתר אחד, but you could have two מלכים משתמשין בשני כתרים. So, why is it not two כתרים? It's two כתרים: malchut and Torah. So, the

Rebbe we didn't get to the answer yesterday, the Rebbe we learned, what we learned is that be'emet they're not two separate inyanim. What's the inyan of a melech? To run the country. But it doesn't mean his inyan is to run the country lehavdil like, you know, pashut to take the taxes and see that there is an army and go to war. By Yidden the מלך ישראל is, like the Rambam says, his whole kavanah and machshavah is להרים דת האמת. To raise the the koach of Torah. So even though his position is not Torah, in gashmiyut, but still it is to raise the koach of Torah. Umimeila, the position of melech is very much mixed together with the position of the נשיא from Sanhedrin, because the Sanhedrin were the ones that gave out the פסקי דינים. They were the ones that were pasken'ing Torah. And the melech had to make sure that whatever the Torah says, based on what they pasken'd, should be fulfilled. So, the melech is not a separate position. It's two the two positions go together.

Let's start here from page 24 in the second column. קומט אויס אז דער ענין המלכות איז א המשך פון דעם תפקיד של בית דין הגדול. The malchut is a continuation of the בית דין הגדול. The בית דין הגדול זיינען עמודי הוראה מהם חק ומשפט יוצא לכל ישראל. They pasken all the dinim and all the dinim go out from them. And the תפקיד of the melech is אז דער משפט, התורה, וואס דער בית דין הגדול גיט ארויס, דארף ער דורכפירן בעם ישראל. That they have to make sure that that פסק דין should happen. But the part is a din as מצוה על המלך לכבד לומדי תורה, there's a mitzvah on the king to give kavod to לומדי תורה. Now lichorah, it's a modne zach. He's the melech. He's the top. How could he give kavod? וכשהוא יכנסו לפניו סנהדרין וחכמי ישראל, יעמוד לפניהם. He has to stand up when they come in. Al derech zeh it says, המלך עומד לפני כהן גדול. He stands up for the כהן גדול, כשישאלו במשפט האורים, when they ask him by the אורים ותומים, the melech has to stand for the Kohen Gadol. Weil the melech is mekabel from זיי. The Melech is a top person and still he's mekabel. Ai, he we know he's the top ruler? Nar b'nege'a the ענין השליטה פון דעם מלך על העם, the fact that he's the ruler on the people, that, yeah, that he's the top. He's אין על גביו אלא השם אלוקיו, nobody higher than him, he's the top, he's only one that's over him is the אייבערשטער, און אין למעלה ממנו במלכות, there is no one higher. But as far as בפרהסיא, בפני העם, לא יעמוד בפני אדם, in front of people, he can't stand up for anybody, כדי שתהא יראתו בלב הכל, people should be afraid of him, people should have respect for him. So, as far as shlita, rulership, he's the top. But on the

other hand, in Torah, he has to listen to to the חכמי התורה, and therefore, privately, he has to give kavod to the חכמי התורה. ומאי תמיז המלך ונשיאות בתורה נישט קיין צוויי באזונדערע שררות. So, therefore, the malchut and the top in Torah are not two positions שאין אחת נוגעת בחברתה, you could say well they're two separate ones and therefore you could have two kings, one in Torah, one in malchut, and there won't be a problem, but אין מלכות נוגעת בחברתה. So you can't have one malchut should touch, should interfere from another malchut. And that's the normal reason why you don't have two kings, because they're going to interfere. The question was, but two positions don't interfere. So he says they will, because מלכות ביי אידן and Torah are not two separate inyanim. Mimela, they would interfere if you would have two people. דאס איז איין המשך. און אז מען טיילט זיי פאנאנדער, הייסט עס שני מלכים בכתר אחד. If we're going to make two people, we're going to divide, have two people for these two positions, it's not going to be שני מלכים בשני כתרים, it'll be שני מלכים בכתר אחד. Al pi zeh, now I mentioned yesterday, and what still needs, and it's not here, this is the he'arah 50, but the question is, according to this, we're back to the other she'eilah: if סוף כל סוף מלכות and Torah are connected, and that's why you couldn't have in the time of Moshe and Yehoshua two people for both positions, how could you have it later? So how could you have these two positions later? In the time of all the years later, that you have a Melech, on top a Melech, a Melech which is on top and a נשיא of סנהדרין. When the Melech his inyan is also Torah? So that's where he says in he'arah 50, that this whole problem is נאר כשהנשיא איז בתורה בדרגת נשיא של מלך, מה שאין כן נשיא סנהדרין שאינו בדרגת המלך. When is there's a problem? Only if the head of the סנהדרין would be equal to the מלך, then we have a problem. Since we have two people, the top positions, and they're both connected, that you can't have. But if you have two people, one is top, and one is second, lower than him, that you could have. Even though the one that's on top has an ענין of Torah also, like we just said, that מלכות is connected to Torah, still, because der emes iz, to go further, a step, you could have even in the same position you could have two people. You couldn't? Even a מלכות גופא, you have a מלך and a משנה למלך. Why? The fact that one is higher than the other is not a question of interfering. So that's no problem. If they're both the same, that's where the problem is. We find this in halacha in something else, I don't want to bring in a זייטיגע ענין, and it's, but it's noge'a to the ענין of עבודה זרה. We know that there are two ענינים: there's עבודה זרה, I mean you have to say this all להבדיל ולהבדיל, but you could take from here to there, from there to here. You have עבודה זרה, and you have שיתוף. What's the

difference between עבודה זרה and שיתוף? We know that a goy is not allowed to worship עבודה זרה, but he's not מצווה על השיתוף, he could believe in שיתוף, in a partnership. A Yid is not allowed to believe in שיתוף, and the reason is because where do we know that there is no שיתוף? In the pasuk: השם אחד. אחד means one, no partners. And in that פסוק, השם אחד, it starts off by saying: שמע ישראל. So only by Yisrael is the ענין of השם אחד. By goyim, they could believe in שיתוף. Now what is שיתוף? Nu, who knows what is שיתוף? אלקי דאלקיא. אלקי דאלקיא is שיתוף? Well, the truth is, I takeh don't want to be מוגדר anything because there are different maamarim that says say different things. I'm going to say one derech. In some מאמרים, s'iz kimat a סתירה טאקע. There's the way it's Mayim Rabim תשי\"ז, and then you have the way it's in Basi Legani תשי\"ג, and there's, I mean, all the mareh mekomos there, so it's different. But the way it's אנגענומען בפשטות, so you said a vort, that's one way, that שיתוף is אלקי דאלקיא. What is the פשוט'ע טייטש of שיתוף? Partnership, שותפים, partners. You have to believe in one God, there are no two partners. So the way it's accepted בפשטות, you know, let's start from something negative. What's Christianity? שיתוף or עבודה זרה? It's נוגע להלכה ולמעשה. Is a goy allowed to believe in Christianity? A goy is אסור בעבודה זרה, מותר בשיתוף. Is a goy allowed to be a Christian? If a goy is a Christian, is he mekayem the שבע מצות בני נח or not? Or as one of the שבע מצות בני נח means that he can't be a Christian? A Muslim he could be, there's no question about it, because they, they believe in השם אחד. They just believe that, like the Rambam calls him המשוגע הזה, he calls the Mohammed, was a נביא. Good, so that have a false נביא, a נביא שקר. There's no איסור by a goy having a נביא שקר. It's not one of the שבע מצוות. But they believe in השם אחד. They just give him a different name. It's not even a different name, it's the same name actually also. The name that they call him comes from our name, Kel. Where do you think they got the name Allah? From Kel. That's what the goyim they call Hashem. But Christianity, so the Rambam holds Christianity is not שיתוף, it's עבודה זרה. But the question is, why? They believe what? I'm not going to go into the פרטים of Christianity, but they believe in the Eibershter, and they believe the father and the son. There's another another god, so there's two. Now you have the Catholics have a different philosophy: there's the father and the son and the Holy Ghost. The Rishonim bring it. The Rishonim bring האב, בן, ורוח הקודש. That's what it called, ורוח הקודש, the Holy Ghost. When they talk about the Christianity by that איש, when they talk about it in Sanhedrin, in Gemara Sanhedrin, the מפרשים, the ראשונים אפילו, the לשון brought down in the ראשונים: האב, בן, ורוח הקודש. They believe in three. But it's still, so why is it avodah zarah? Why is it not shituf? He's believing in three. Three have a power, or two have a power. The pshat is like this: if you believe that there are two that have a power equally, that's avodah zarah. That's already avodah zarah, that's not shituf. Shituf means אלהא דאלהיא. You believe that there is one top, top person, person I mean being, and then there are others under him that, why are they also called gods? Because they have a right to do what they want, and what they do is not controlled by Hashem. But Hashem still has the veto power. Hashem is still the boss. If Hashem wants, he could stop him. We know the truth that they lechatchilah don't have that power. We know that whatever they do is because Hashem does it through them. They're only כגרזן ביד החוצב, they're like the ax in the hand of the chopper. But others believe no. Those that believe in the sun believe that the sun has its own power, could decide to give you and not to give you, and when to come and not to come, has its own power. Why does it have its own power? Because Hashem gave him the power. That's called shituf. That's asur to believe, because it's wrong, because they don't have that power. They don't even have power in that way either. But if you do believe in it, it's shituf. That's called אלהא דאלהיא. You believe in אלוה, אלהיא, there are other gods, and then you have אלהא דאלהיא, the god of gods. But if you believe that there are two equals, that Hashem has a partner, and he is not תלוי in Hashem, and he could do what he wants, Hashem can't stop him, that's avodah zarah. And that's the Christian belief. They believe in avodah zarah. What am I bringing this in? Look at our hero also. Because he was born at one time. That's what they call him, he was a son. He was born at one time period in history. He was born as a son from Hashem, and he now is just as good as Hashem. אפשר יפה כח הבן מכח האב, I don't know. To believe in Christianity? Chas veshalom, it's avodah zarah. He's asur to believe. The only she'elah is, what's worse? Is a kofer worse than a Christian? If someone doesn't believe at all, let's say someone's an atheist, so the Baal Shem Tov said that an oved avodah zarah is better than a kofer. Because he believes in something, that means at least he believes in a power, in a higher power. But if a guy doesn't believe at all, that's worse. That's worse, that's what the Baal Shem Tov said, that a kofer is ערגער ווי א עובד עבודה זרה. That's why there are stories of different gedolim, different people tell it of different gedolim, that once was going in a wagon with a goyishe driver, and they passed by a certain place where they had, it's a big צלם, and the minhag of the goyim was that whoever passed by this צלם, they would stop and go down and bow down. So he was going with this wagon driver, this goy, and he passed by, and he didn't stop. And he passed, so he told him to stop the wagon and he got off, he said, \"I'm not going with you anymore.\" So he said, \"Why?\" So he said, \"I'm afraid you're going to kill me.\" \"Why all of a sudden?\" \"Because if you don't have any belief in anything, in the Eibershter the way the goyim believe, and you don't believe in any spiritual power, so you don't believe in the concept of עין רואה ואוזן שומעת. So if no one sees you, why shouldn't you kill me?\" So he wasn't encourage him, because this guy otherwise was a kofer. I guess the case was he knew he was a kofer, and a kofer is worse than avodah zarah. So he didn't tell him, \"Next time do the cross, stop by the cross.\" the fact that he didn't do anything to him was a re'ayah that this guy has no belief in any higher higher power. Al kol panim, going back here, what's noge'a to our thing here is that when you have two equal that's a problem. One under the other is no problem. Here also, the fact that we have lehavdil, this is just a mashal from there lehavdil. The fact that you have two מלכים, both tops, both equal, even if they're in two positions, so if they be mamash two positions, it wouldn't be a problem, but if the two positions are connected, it's a problem. But if one is lower than the other, then even in the same position it doesn't matter. You always have that, a מלך and a משנה למלך, because sof kol sof, one person has the veto power. He's the top. He's the מלך. אין עליו אלא ה' אלקיו. Why Why does, doesn't the whole Sanhedrin cause that same problem for that? No, if you have a whole group it's not a problem. You have If you have one person, that's what, one person with another person. Why? One person has Should be a problem with who? With the fact that there's one person on top on a as a מלך? Yeah, the whole Sanhedrin together is like a No, it's not, there are different people there, and there you're going to hear what the מלך says, and it's that's not It's only when you have one person It's his metziut. Okay, al

pi zeh, we're going to go back to answer the original kashya. The original kashya was since the Rambam paskens, every מלך has to have משיחה, and the Rambam also says that Yehoshua was a מלך, so why don't we find that Yehoshua was נמשך, that Yehoshua had the משיחה? So the answer is The מלך is also a מקבל. On one hand he's the top. אין על גבו אלא ה' אלקיו. He's the top. But he also has he's a מקבל from lower. The מלכות of Yehoshua was a המשך of his נשיאות in Torah. The main thing was he was the נשיא of Torah, and he gave over the whole Torah to the next generation. Beside, on top, in addition to that he was also the מלך to make sure that the ענינים of Torah gehen durch. Why does a מלך need משיחה? Because that's what makes him into a מלך על דרך מלכות שאול. Shaul, what made him into a מלך? The משיחה. So the inyan of

משיחה is to make you into a מלך. This is the nekudah. Every מלך his מלכות is a separate inyan. His מלכות is a separate inyan. It's connected to Torah, but it's a separate inyan. And therefore what makes him into a מלך? משיחה. But by Yehoshua his מלכות was together with Torah, so his מלכות came as a result of Torah. And when you become a מלך through Torah, it's not through משיחה, it's through סמיכה. סמיכה is the לשון that we always use by Torah. So he was the מלך not through משיחה. This that he said before will answer another kashya. It says in Midrash that Yehoshua that Shaul was the מלך ראשון. Says בפירוש that Moshe was a מלך. Yehoshua was a מלך. By them the עיקר was Torah, this was a טפל to Torah. By the other מלכים it was not a טפל to Torah, and therefore Shaul was the first מלך of the other type of מלכים. This will explain why we don't find clearly in the Torah that you have to be מושח a מלך. The mitzvah to make a מלך is in the Torah, and there are a lot of פרטים in the Torah. So the Torah should have said it, how do you make him into a מלך? בשמן המשחה, כדרך ווי ס'שטייט דער דין פון משיחת כהן גדול, משוח מלחמה. How do you make a כהן גדול? שמן המשחה. How do you make a משוח מלחמה for the wars? בשמן המשחה. It says in the Torah clearly. So how come it doesn't say in the Torah clearly a מלך with שמן המשחה? A כהן גדול needs שמן המשחה, so how was it in the בית שני? There was מרובה בבגדים, he didn't need שמן המשחה. על פי הנ״ל איז דאס מובן, דער ענין המלוכה ווי דאס איז לכתחילה על פי תורה, וואס אזוי איז דאס געווען ביי משה און במילא קומט יהושע, איז אין אופן אז דער מלך איז אויך א נשיא בתורה, במילא דארף מען נישט קומען צו שמן המשחה. The way the מלכות is originally made in Torah, which was by Moshe and Yehoshua, it doesn't need שמן המשחה. The real real, you know, highest level of malchut is malchut that's connected to Torah, and it comes as a תוצאה from Torah, and therefore it doesn't need שמן המשחה, and therefore the Torah doesn't say you should use שמן המשחה. The whole thing of מינוי מלך דארף זיין דוקא דורך שמן המשחה was a הוספה שפעטער when שאול האט געדארפט ווערן א מלך. That became later. Shaul became the king, so there was a new inyan of malchut, a new type of melech, then there was שמן המשחה, and we learn that it's תוקף from Shaul, but from the Torah we don't learn it, because in the Torah it's not like that. In the Torah the inyan of the, from the way it was originally, it, you תוקף don't need שמן המשחה. Now, what דרגה is going to be Mashiach? So let's learn הערה 59: וצריך עיון בנוגע למלך המשיח. Because after all this is a shiur in עניני גאולה ומשיח. So the she'eilah is what's going to be by משיח, שגם אצלו יהיו ב׳ ענינים. We know Mashiach will have both, melech and rav. Mashiach is going to be not like Shaul and other melachim; Mashiach is going to be like Moshe and Yehoshua, to be the top melech and the top in Torah. So the question is, אם צריך משיחה, אי סמיכה כביהושע? Does he need משיחה, or only סמיכה? וצריך עיון שהשם משיח, השם המשיח ולא השם... but they have צריך עיון because why is he called Mashiach? He's called Mashiach because he's going to be משוח with the שמן המשחה! There's another taytsh in Mashiach, משיחה, it says in pasuk: למשחה, but it says you should eat your קרבנות: למשחה, the Gemara דרשנ'ס that למשחה means לגדולה, should be done in a big nice way. So when we say he's Mashiach, we don't mean because he's going to be the big person. The reason we call him Mashiach because he's going to have שמן המשחה. So the question is, based on what the Rebbe is מסביר here, that if your מלכות is connected to Torah because you're top in Torah also, you don't need שמן המשחה, so will Mashiach need the שמן המשחה? From the name Mashiach it's משמע that he will need, otherwise why do we call him Mashiach? ועוד יהיו בזה שני שלבים. Maybe there'll be two stages: one stage where his, first he will not still be the top in Torah and he'll need שמן המשחה, and later he will become the top in Torah. Let's look at the first שולי הגליון here: להעיר מהמשא ומתן במנחת חינוך אם משיח יצטרך שמן המשחה. Minchat Chinuch talks about this, but not because of the נקודה that the Rebbe says, for other reasons he talks about whether Mashiach needs שמן המשחה. And then the second שולי הגליון, it says, he brings the Rambam where it says: אם יעמוד מלך, that means that he's

going to have a דין of a מלך. So that means Mashiach will definitely have to have שמן המשחה because he'll, before he becomes Mashiach yet, already starts off as a מלך. So the רבי said, but in Likutei Sichos he explained, שהכרח לומר שאין כוונת הרמב״ם שבשעת העמדה תכף יש לו דין מלך. It can't be that when he'll start he'll be a מלך already, because for a מלך you need a נביא, you need סנהדרין! And when he'll start, before he becomes the גואל, there will be no סנהדרין yet, so who's going to make him? The only שאלה is not בנוגע משיחה, who's going to give a semichah? Would it be Harav Yeroslavsky, would it be Harav Ashkenazi, who's going to give him semichah? Who's going to give semichah to Mashiach? Who? Moshe Rabbeinu? Moshe Rabbeinu won't be there. The Oibershter? The Oibershter, yeah? No such thing anymore. The Oibershter can't give semichah. The Oibershter, when the Oibershter gave up his, gave us the Torah, he gave up his right of any, of all the תורה ענינים. He can't פסק'ן a שאלה, תורה לא בשמים היא, he can't give semichah. Because I know a lot of people who wake up in the morning and said, I had a dream that I got semichah. Min hashamayim they gave me semichah. A lot of people think so. Doesn't work. You can't give סמיכה מן השמים. You have to get semichah from someone. Who's going to give us semichah? That's not ממש this, but something around this is the reason for the Rambam, the famous the famous שיטת Rambam, which caused a tummel in Klal Yisrael. There was a מחלוקת in כלל ישראל עד לב השמים in the time of the Mahari Birav with the semichah. The Rambam says that he holds that if all the גדולי ישראל from the whole ארץ ישראל, from the whole world will get together, all get together, and decide to give semichah to a certain person, that has a din of סמיכה סמוכין איש מפי איש עד משה רבינו. Because when we talk about semichah here, we're not talking about semichah that we give now. Semichah now is is nothing, all it is is נתינת רשות to פסקן. You're not allowed to פסקן a din unless you get רשות from your רבי. So you have to get רשות, but we have no semichah. When did semichah stop? Long, long time ago. All the all the Amoraim who are called רב, not רבי, because they didn't have semichah. Semichah stopped. So, the real semichah is, but in order to be Sanhedrin, you have to have semichah. When the semichah stopped, Sanhedrin stopped. And it stopped many years after the חורבן. People think when the חורבן בית המקדש took place, no more Sanhedrin. It's not true. Sanhedrin continued later on, and קידוש החודש, everything continued. But there was a point when it stopped, so there was no more semichah. Right, there's no more semichah, so no more Sanhedrin. You couldn't get semichah. But the vort is you have to have that semichah. So, the Rambam says, I think, יראה לי, and he feels it's a והדבר צריך הכרע. He says M'darf gut batrachten, he says, that I think that בשעת all the גדולי ישראל will get all the חכמים will get together and decide to give one person semichah, that has a din of semichah with all the הלכות of semichah, that you could דן דיני קנסות. Like this, why אין דנין דיני קנסות בבבל? Because there's no semichah, and you have to have סמוכין. He says they will be able to. So, later on, this was what Rambam writes, and there was a machloket, and a machloket with the... came later on, they made they got together Mahari Birav with the they got together once. Mahari Birav was given the steer for the whole thing, but they got together, and they gave semichah to ten people. The Beit Yosef got semichah, and and now these people could give semichah to others. I don't know. They got together in a big meeting, and they decided that this guy deserves semichah. Laid their hand on him, I don't know, but they gave him semichah. No, semichah doesn't mean סמיכת יד, but it's לשון סמיכת יד. This made such a machloket, because I think it was the Maharalbach who came out against it. And there were a gantze politics then. It was a whole fight. Some said that the reason he came out against it was he wasn't invited to the meeting. That's what they claimed. And there was a whole fight, and bepo'al they stopped it, but they wanted to follow this inyan. Now, one of the הכרחים to the Rambam that this is possible, because otherwise, who's going to give semichah to Mashiach? Who's going to give semichah to the Sanhedrin? It says that before Mashiach comes yet, תחזור סנהדרין. The last place where the Sanhedrin was was in Tiberias, and then the Rambam says that עתידה סנהדרין שתחזור לטבריה. And that's going to be yet before Mashiach. Who's going to give them semichah? So, the Rambam says there must be another process of semichah, even though there is a break in the in the chain. And he says this this is what's going to happen. So, lechora, this is the only way we could answer how Mashiach will get semichah. Unless you find some other way, ah? Okay, that's I don't know if it's brought down in halachah, but it says that there were certain individuals that will get up not in the tekufah of תחיית המתים, משה ואהרן עמהם, משה ואהרן, it says, will get up in the beginning. So, if that's going to be b'foal, and we נעם this on halacha, then that's the answer, that Moshe Rabbeinu himself could give semicha to to Mashiach, just like he gave semicha to Yehoshua. I don't know. [Non-speech audio]