brings the kedushah, that expresses the kedushah. אחר כך מדבר, and he speaks about sur meira, then he also mentions the negative that you shouldn't do, שהוא הקדמה וטפל להמשכת הקדושה, אסור לגזוז ולא יעבוד. That that you can't cut is a secondary thing that's also there, but the first thing he mentions, the goal here is the positive kedushah. והיינו, it means like this, אף שסדר הדברים בפועל, even though the order of the way the things go, is תחילה צריך להיות זהירות דסור מרע, שלא יהיו דברים בלתי רצויים, ואחר כך עבודה דעשה טוב. First, you have to be careful from not to do bad, and then comes the good. So, but Rashi starts the opposite, and Rashi first says the positive, then the negative. Now, in fact, the negative is, practically, it comes first in this First, right, right, right. Second you can't do it, and that's exactly like the Rebbe said before, right? Still, Rashi, which is יינה של תורה, Rashi, which is יין means the wine of Torah, the פנימיות, שבו מודגש הפנימיות שבכל דבר, in Rashi you see the penimiyut. It means right away Rashi, his peshat goes deep deep to the end, to the penimiyut. מדגיש שעיקר, he stresses right away the point, the goal, the penimiyut of the עבודה, which is the positive, לעשות לו יתברך דירה בתחתונים על ידי עשה טוב, to do it through the good. ואחר כך מבאר, but then he says, אשר קודם לזה צריך להיות עבודת סור מרע, that before that, there has to be sur meira, you have to stay away from bad. עוד יש לומר, another thing על פי פשט ברמז זה, another thing in the peshat of the remez of the פשט, מקדים הוודאי. First he says, pashut he says what is definitely going to be, definitely יאכל, you have to eat it, and you have to eat it בתורת מעשר. ואחר כך הספק, then he says things that might be, שבאם יהיה צמר הראוי לגיזה, if it'll have wool that you will be able to cut, ועבודה הראויה לעשות, or there will be anything you want to work with, אז לא יגזוז ולא יעבוד, that you shouldn't do it. But that's not necessarily going to be בפועל. It might you might not have any work for it. It should be שחט'ד immediately. Yeah, you might eat it right away, so what? But the eating of the בתורת מעשר, that's something that's going to happen vadai. That's why Rashi mentions first the vadai. So he said, והנה אף שסור מרע, איסור גיזה, הוא רק הקדמה והכנה להמשכת הקדושה בגילוי על ידי עשה טוב, now we're saying, even though the negative, not the cutting, is only a hakdamah to the good, that's the main thing, which is the eating בתורת מעשר, מכל מקום צריך להיות הזהירות דסור מרע דווקא בכל הפרטים. Still, when you you have to be careful not to do the bad in all the details. Which means, מבאר רש\"י שבזה ב' inyanim, so

Rashi says, in being careful of not doing something negative, there are two details: איסור גיזה ואיסור עבודה, not cutting the wool, not working, meaning הזהירות צריך להיות הן בעבודה נעשית בגוף הבהמה, you have to be careful in things which are done with the beheimah itself, working is with the בהמה, דהיינו בענינים עיקריים, which is in the main things of the beheimah, the beheimah itself, והן בגיזה, even in cutting, which is שערות, which is only hair, שהשערות הן אינם בשר, טפל לבשר, which is only secondary to the body, outside of the body, היינו אזהרה גם בענינים שנראים לכאורה כטפלים, even things which are seem very small. So when Rashi gives you the lesson you should be careful not doing something bad, don't do something bad in major things, but also don't do bad anything in minor things, don't think that could be. What would you do with the wool, say, in this case? Huh? What would you do with the wool, say, in this case? Well, make a coat out of it, if you Well, you can't cut it. Oh, so Oh, you leave it? And I thought, what Why would we want to cut it? Want to cut it because you want to use it. Yeah. If you can't cut it, you've got to leave it on the beheimah, that's all. And you just throw it away? No, don't cut it. You leave it there. If you want to shecht the beheimah, so Oh, and afterwards, yeah, you throw it away. Skin you take off, you can't have hana'ah. Can't use the skin, either? The skin you could, but not the not the wool. Not the wool. ועל ידי העבודה בסדר זה,

if you do the avodah this order, תהיה אחר כך כדבעי המשכת עבודה דעשה טוב, if you do it in this order that you're you're careful in all the things that you have to, then you will reach the next step, which is doing good, and you will bring down the המשכה, לעשות לו יתברך דירה בתחתונים, to make a dwelling place for Hashem in this world. You bring down a hamshachah from that, from running away from bad also? Not this one, no. That just makes it possible, preparatory for the mitzvah to bring it down. Yashar koach. Yashar koach. Very geshmak, yes? Yeah. Theoretically, every single Rashi in the whole Torah can be learned like this? Yeah. Yeah. Exactly. Oh, no, the Rebbe looked at it. So what do we have from the Rebbe? Only the first and last of every... What about in between? No, in between, yeah, throughout the years that he spoke, how much he spoke. Didn't the Rebbe sit down to write a פירוש על רש\"י, if he would? He just, whenever he spoke, whichever Rashi he chose. Farbrengens, they chose a Rashi, and he just would pick it. And then then we have it written down, and we'd be able to Well, it would be written down, but since the Rebbe didn't check it over, we don't know if everything is correct. But then many of them went into Likutei Sichos. Those that went to Likutei Sichos, those are מוגה, the Rebbe checked, those we know are correct, like this. Some of them didn't go in. Okay. What were How about How about other like people like when they, when they hear, when they see this, read it, what do they do? What do they do with the fact that something's missing in that translation over there?

There's other פירושים on Rashi, but they, they struggle. Other פי- there are many mefarshim on Rashi. [Non-speech audio] So, therefore, the concept of a chavruta is that two people are coming together to be משלים one another. One person has certain כוחות that the other person doesn't have, and the other person has certain כוחות that the first person doesn't have. And together, they form a שלמות that neither one could achieve on their own. So when they're learning together, it's not just two people studying the same text. It's two נשמות that are intertwining with each other, and through that connection, through that דיבוק חברים, they're able to reach a הבנה and an השגה in Torah that's way beyond what either one could reach by himself. And that's why Chazal say that a person should acquire for himself a chaver, \"וקנה לך חבר\", because through that קנין, through being קונה that chaver, you're actually acquiring your own שלמות, you're becoming complete, which you could never be as a יחיד. Because a יחיד is always lacking, a יחיד is always limited by his own מדות, by his own שכל, by his own נגיעות. But when you have a chaver, the chaver can see what you can't see, he can challenge you where you need to be challenged, and he can support you where you're weak. And that's the whole יסוד of why the Torah was given to the כלל, to the ציבור, and not to individuals. Because it's only through the חיבור of all the different נשמות together that the Torah can actually be revealed in its fullness. And therefore, when a person is looking for a chavruta, he shouldn't just look for someone who agrees with him, or someone who's at the exact same level, but someone who can truly complement him, who can push him, who can bring out the best in him, and whom he can also help to grow and to reach their tachlit in avodat Hashem. [Non-speech audio] [Non-speech audio] [Non-speech audio] [Non-speech audio]