The topic, I don't know if it's an interesting one or not, so don't like to say in advance, but anyway it's the future expansion of Eretz Yisrael. The reason I spoke chose something concerning Eretz Yisrael because of things that are going on in Eretz Yisrael, so we might as well learn something about Eretz Yisrael. But we're not going to discuss the politics of Eretz Yisrael, we're not going to discuss anything that has to do with current events, but just another aspect in Eretz Yisrael. We know that Eretz Yisrael has a lot of halachot in it, and Eretz Yisrael has a lot of Torah about it, and different things in Nigleh and in Chassidut and all kinds of things. So when you study different subjects within concerning Eretz Yisrael, obviously that helps Eretz Yisrael in all its ways, so that's what we have to do. So, we did have a class once on Eretz Yisrael as a whole, therefore I will not go through that again, so I thought let's take another part of Eretz Yisrael, and that is, like I said, the future expansion of Eretz Yisrael. We all know that Eretz Yisrael in the future is going to expand. The most famous, one of the very famous מאמרי חז״ל, statements of the chachamim, is that עתידה ארץ ישראל שתתפשט בכל הארצות, that in the future Eretz Yisrael is going to expand and go throughout all the lands, which basically means that the whole world will become Eretz Yisrael. But that's not a halachah aspect, that's not something that we deal with in halachah. It doesn't mean that the whole world will halachically have the kedushah, the holiness, of Eretz Yisrael. It just means that there are certain spiritual things that will have an effect on the whole world, etc., etc. But it's not a halachah thing that the whole world will have a halachah of Eretz Yisrael. But there is another thing that it says, and that is true concerning halachah, that Eretz Yisrael will be bigger than Eretz Yisrael ever was. And that is we know that Eretz Yisrael was the land of the seven nations. It says in Chumash Devarim, it says that Hashem promised to give us and that's what he gave us, the land of the seven nations: הכנעני, החתי, האמורי, הפריזי, היבוסי, והגרגשי, והחוי, these are seven nations, that means that that was a land that was owned by seven different countries, seven different kings, and Hashem said that these the this land owned by these seven kings is the land that I will give you, and that's exactly what happened. When Yehoshua entered Eretz Yisrael and he conquered Eretz Yisrael, the end was that they conquered the land of these seven nations, it's called ארץ שבעה עממין, the land of the seven nations. But when we look at the Brit Bein HaBetarim, when we look at the promise that Hashem gave to Avraham Avinu the first time when he made the covenant with him and he promised him that he's going to give to his children the land this land, there he mentions 10 nations. He mentions these seven, plus he also mentions that there will be the lands called of הקיני, הקניזי, והקדמוני, these are the three names he gives. And Rashi says that this is Ammon, Moav, and Edom. But these three lands were not given to the Yidden. As a matter of fact, Hashem said, when they went to conquer Eretz Yisrael, \"Do not touch them.\" Edom especially, when they were going to go to Eretz Yisrael and they were going to take a shortcut to go through the land of Edom, and they just asked him permission to pass through the land, he wouldn't let. And he came out with his great army to fight, and Hashem said, \"Turn away, don't start up with them, don't fight with them.\" And concerning Ammon and Moav, Hashem also said, \"Don't take their land.\" By the way, these are all our relatives. Ammon and Moav were children of Lot, when Lot with his daughters, so they each one had a child, one was called Ammon, one was called Moav. So the nation Ammon and the nation Moav are descendants of Lot, which are our cousins. Edom certainly a relative of ours, Edom is Esav. So Hashem said, \"Do not touch these lands.\" So even though Hashem had promised to Avraham Avinu that he's going to give us the land of the seven over there it doesn't say seven, it says land of 10 nations including these three, but we never got it. But what it says is that in the future, when we will enter Eretz Yisrael for the third time, that's when we will get the land of all 10 nations. And that is when Mashiach will come. We know that so far we are considered that we entered Eretz Yisrael twice: the first time we entered with Yehoshua, that's called כיבוש יהושע, the conquering of Yehoshua; the second time was when we went up with Ezra by the second בית המקדש, המקדש, it's called aliyah of Ezra, the second, as a second wasn't conquering because they didn't have to fight for it, it was given to them by the king, but anyway that was the second time when we got Eretz Yisrael, and then after the חורבן בית המקדש, second בית המקדש, and we left, when Mashiach will come, that'll be the third aliyah, the third time we will go up to Eretz Yisrael. And then, we will get all 10, which means to including these three. And that's what the pasuk says in Chumash Devarim, it says, כי ירחיב ה' אלקיך את גבולך, when ה' is going to widen your borders, the halacha is that ה' says you should add three ערי מקלט. Like this in the land, in ארץ ישראל, there were six cities of refuge. If someone killed somebody by mistake, would have to run away to an עיר מקלט. And there were six ערי מקלט. And Hashem' says that when ארץ ישראל will become bigger, you will have to add three more cities of refuge, which makes it altogether nine. Well, what it means is, when will Hashem' widen our borders? That's when Mashiach will come. We will have a bigger ארץ ישראל, it'll be expanded into these three lands also. As a matter of fact, the Rambam uses this as a proof for the coming of Mashiach. We know that in Tanach we find the idea of Mashiach many, many times, said by the נביאים, by the prophets. But the Rambam says it's not only from the נביאים, we find the concept of Mashiach also in חומש. And he brings two places, and then he brings a third place into this pasuk. He says the pasuk says that when ארץ ישראל will be bigger, you will have to have more ערי מקלט, and this never happened yet. Because this refers to the time of Mashiach, that's when we will have the geulah, we will get back our land, and then ארץ ישראל will be bigger, it will be expanded, we will have a bigger share of ארץ ישראל. Now, according to simple peshat, it seems as if this was a promise made by Hashem' that we will get these three countries too, but it never happened yet. When Mashiach will come, it's going to happen. In truth, it didn't happen completely, but to a certain degree, as a beginning, it already happened. And how was that? This is what the Gemara says, that עמון ומואב טהרו בסיחון. סיחון, who was the king of אמורי, so they conquered his land. In the land that they conquered from סיחון was a certain part from עמון ומואב. עמון ומואב had a war with סיחון before the Yidden conquered סיחון. So, עמון ומואב conquered some part of... so so, סיחון conquered some part of עמון ומואב. Now, now that עמון ומואב became an extension of סיחון, the Jews already had a right to take it. The Jews had no right to take anything from עמון ומואב because Hashem' said to them, do not touch their land. But now that it became part of סיחון, and we were allowed to take סיחון, so when the Jews conquered the land of סיחון, they already conquered a little bit of עמון ומואב. And the Gemara uses the term, Ammon u-Moav became kasher through Sichon. Taharu, they became tahor, they became clean. They became kasher to conquer through Sichon. So, that was already the beginning of our conquering the lands of Ammon u-Moav, which means this is already the beginning of what Hashem' promised that He will give us in the future when Mashiach will come.

Now, this idea that at that time this was the beginning answers a very interesting question that we find. When the Jews were about to enter Eretz Yisrael, we all know the story that it says in Chumash, that Bnei Gad u-Vnei Reuven, the two shevatim, the two tribes of of Gad and Reuven, came to Moshe Rabbeinu, and they said to Moshe, מקנה רב, we have a lot of cattle, and this land is a land full of pasture, places for our animals to graze, and we would like to get our share in this side of the Yarden. Originally, it seemed that everyone was supposed to get their share on the other side of the Yarden. They asked to get their share on this side of the Yarden. And at first Moshe Rabbeinu, as we learn in Chumash, was upset, and he said, what do you mean? You're going to get your share on this side, and all the Yidden are going to go to the other side to fight? You're going to do the same thing as the meraglim did. They also didn't want... what they did caused that the Yidden should not want to go to Eretz Yisrael. That's what you're going to do? So, they promised that they're going to go along with the Yidden to cross the Yarden, they're going to be there while they fight, and then we'll come back and get our share. That's what it says in Chumash. They asked for it, and they got it. And then at the end it says, and Moshe Rabbeinu gave to the shevet of Gad, and to the shevet of Reuven, and to half of Shevet Menashe, their share on this side of the Yarden. And the question that comes up here is: What does the half of Shevet Menashe do here? We don't find that they asked for it, it was only Reuven and Gad asked for it, Menashe did not ask for it. So how all of a sudden did Moshe Rabbeinu give this side of the Yarden to Reuven and to Gad and to half of Menashe? How did half of Menashe come in? The truth is that Yerushalmi does say that what Menashe got is different than what Gad and Reuven got. Meaning, Gad and Reuven asked for it, but Menashe didn't ask for it, but he was just given. Half of Shevet Menashe was given by Moshe Rabbeinu their share of Eretz Yisrael on this side of the Yarden. So the Yerushalmi makes it very clear that there is a difference between them, Reuven and Gad and Menashe. But the Yerushalmi does not explain why. Why did Moshe give it to them? If they didn't ask for it, why did he give it to them? So the Ramban, the Ramban explains that when Reuven and Gad asked for it and Moshe Rabbeinu agreed to give it to them, they looked around, they saw it's very big. It's too big for them. So the Ramban says Moshe Rabbeinu made an announcement, who wants to join them here because we need more people here, it's too big for just these two shevatim. And Shevet Menashe agreed, part of Shevet Menashe agreed to take their share. But it's a hard peshat to accept, because why would we think that Moshe Rabbeinu would offer it to anybody or ask who wants to take it, when Moshe Rabbeinu was b'emes upset when they took it? Even after Moshe Rabbeinu made a deal with them, and they agreed to the deal, it was not something that was so special, good. Moshe Rabbeinu really was not so happy about what they asked for. So why would just because there's empty land, Moshe Rabbeinu would go and offer it to other people? And besides, it looks like from the Chumash that it was given to them by Moshe Rabbeinu without them at all. It doesn't say that they, Moshe asked who wants and they came on their own and they said we want. From Chumash it seems that Moshe Rabbeinu gave it to them on his own. Now the question is why would Moshe Rabbeinu give the land מעבר הירדן, this side of the Yarden, why would he give it to half of Shevet Menashe when they didn't ask for it? Now if we want to go further in this subject we can elaborate on this. Concerning Menashe, Shevet Menashe, there's an interesting Midrash. We know that when they dedicated the Mishkan, the first 12 days a different shevet, a different nasi, actually the prince, the nasi of each shevet brought special korbanot. And we look in Chumash and we see every day the same exact korbanot were brought by the different nesi'im. Nevertheless the Torah repeats it 12 times. It's a famous kashya, why does the Torah repeat the same thing 12 times? But in Midrash it says that every time a different nasi brought these korbanot, there were different kavanot. There were different intentions, different meanings behind what they meant. So when it comes to שבט מנשה, the the Midrash explains that most of the korbanot, the significance of the korbanot were connected to the inheritance of Eretz Yisrael. Every shevet had different meanings in their they brought the same korban, but it had different significance, different meanings. By שבט מנשה, explains that it had the significance in connection to the inheritance of Eretz Yisrael. And concerning the פסוק ולזבח השלמים בקר שנים, the pasuk says that they brought two בקר, two cattles for a קרבן שלמים. So it says by שבט מנשה what was the significance? It was supposed to signify the fact that they got two shares. They got part of their share was in Eretz Yisrael, and part of their share was on this other side, עבר הירדן, the other side of the Yarden. And from this it seems that it was a good idea that they got it. Because the Midrash when it explains the the korbanot of שבט מנשה, it explains it in connection to the inheritance of Eretz Yisrael, all in a positive light. That this, every one of them is to show something positive about their getting Eretz Yisrael. So obviously, it is also something positive. The fact that they had their share divided is something positive. Now why would it be positive when we know that when Reuven and Gad asked for it, it wasn't so positive? And even after they agreed, we know that later on, it says they were punished for it. They were the first ones to go to galut. The first ones to be chased out of Eretz Yisrael was Gad and Reuven, and it says why? Because נחלה מבוהלת בראשונה, that you ran, you were too hasty in grabbing your share to Eretz Yisrael, so you were the first to go out of Eretz Yisrael. So obviously, it wasn't such a great idea what they did. Nevertheless, concerning Menashe, the Midrash makes it very clear that it was a good idea. Now why was it so good that Menashe got it? And then there's another point. It doesn't say in Midrash that what was special was the fact that they got their share on this side of the Yarden. It just says what was so special was that they got two shares, so divided in half. Now why would that be so good? What's so special about dividing in half? Usually we want unity. We want things to be together. Here the pasuk makes the point of mentioning לזבח הבקר זבח השלמים בקר שנים, that what does that mean? That they got two parts. Their share was divided, separated into two. Why is that good?

So the Rebbe has a very interesting explanation on this whole inyan here. And he said it like this, very geshmak, must be a very geshmaka inyan, a very geshmak interesting peshat. He says like this: We know that before the Yidden entered Eretz Yisrael, Hashem made Moshe Rabbeinu look. He showed him the whole of Eretz Yisrael. Why did He do that? Now the simple peshat is, because Moshe Rabbeinu, even though he did not merit to go into Eretz Yisrael, at least let him have the zechut of seeing Eretz Yisrael. But it's more than that, not just that. It says that whichever place Moshe Rabbeinu looked at, that brought kedushah into that area. And Moshe looked on the whole of Eretz Yisrael. Wherever Moshe looked, just Moshe Rabbeinu's look brought kedushah in Eretz Yisrael. And Hashem wanted that Moshe Rabbeinu should be the one to bring kedushah in Eretz Yisrael. Why? Because, as we know, every major event that's connected to Yidden had to go through Moshe Rabbeinu, starting from the most important thing: the Torah. משה קיבל תורה מסיני. Moshe was the one to receive the Torah. So the giving of the Torah to us has to have connection to Moshe. And therefore, any word of Torah that's ever, ever learned, we say always, all of it has a source in what Moshe Rabbeinu received. כל מה שתלמיד ותיק עתיד לחדש ניתן למשה מסיני. Anything that any talmid is going to, any new idea that he'll come up with, all comes from Moshe. Going further, even the Torah that Mashiach is going to teach us. Now we know Mashiach will teach us such things that are so deep and so great that has so far removed from what we know now, the Midrash uses a very harsh expression. It says that the Torah that we learn now, imagine, is כהבל, like narishkeit, compared to the Torah Mashiach will teach us. Now it doesn't mean chas veshalom the Torah we learn now is narishkeit, but that will be so great and so deep that what we learn now, the chochmah that we have in the Torah now will seem like nothing, like stupidity compared to the depth of the Torah of Mashiach. And even that all started with Moshe Rabbeinu. We all know that Matan Torah again will not be. So where will all that Torah come from? It's all included in the Torah of Moshe. Why? Because even what Mashiach is going to bring, it all had to start with Moshe Rabbeinu. A second thing, which is a very major thing in Yiddishkeit, that's the geulah, the redemption, Mashiach. It all started, it's all included in the geulah that Moshe Rabbeinu did when he took the Yidden out of Mitzrayim. That's why the pasuk says, when it speaks about Mashiach, it says, כימי צאתך מארץ מצרים אראנו נפלאות. Like the time you went out of Mitzrayim, so too will I now show you wonders again. Why does the Torah compare the coming of Mashiach, the geulah, to the time of Mitzrayim? The truth is we'll have greater miracles then. Why mention that just like we had then we have it now? So it says in ספרים, חסידות, קבלה, what the pasuk means to say is that the fact that we will be able to have the geulah, it's all because it started with Moshe Rabbeinu. Moshe Rabbeinu is the source for everything. And therefore, when it came to inherit Eretz Yisrael, which is another major thing in Klal Yisrael, Torah is major, Eretz Yisrael is major, the geulah is major, so when it came to conquering Eretz Yisrael, Hashem wanted that also should start with Moshe Rabbeinu. But Moshe didn't go into Eretz Yisrael. If Moshe would go in and he would be the one, then it would all be connected to Moshe. Moshe didn't go into Eretz Yisrael. So how does it connect to Moshe? So what Hashem said to Moshe is, \"You know what? Get up on the mountain, look, and that will be the beginning. By you looking and bringing the kedushah to Eretz Yisrael, that will be already the beginning of the Yidden getting the connection to Eretz Yisrael and the kedushah of Eretz Yisrael.\" Now, when Mashiach will come, Eretz Yisrael will expand, and we will have these three countries too. Now being that everything has to have its source in Moshe Rabbeinu, so this also had to have its source in Moshe Rabbeinu. So even though it's going to happen in the future, which are thousands of years away from Moshe Rabbeinu, but it all has to have started with Moshe Rabbeinu. Now where do we have this idea that this expansion of Eretz Yisrael started with Moshe Rabbeinu? And this is the idea that Moshe Rabbeinu gave that part of Eretz Yisrael gave to to to Menashe. When Reuven and Gad took their share in Eretz Yisrael, they took it it says, you know why? Because the Midrash said, because they loved their money. They had a lot of cattle, which at that time that was being rich, owned a lot of property, and they wanted to protect it, to preserve it, so they wanted to have a place where they could have them to the place to graze. So that was the reason they wanted it. Menashe did not ask for it. Menashe was given by Moshe Rabbeinu, because Moshe Rabbeinu saw that he has to start off somehow this idea that Eretz Yisrael will be expanded. So how did he start it off? By giving them the land, the Eiver HaYarden, on this side of the Yarden, which included, as I said in the beginning, included parts of Ammon uMoav. Because this was the land of Sichon, in the land of Sichon they had a part of Ammon uMoav. So by Moshe Rabbeinu giving them that part of Eretz Yisrael, Moshe Rabbeinu already started to make the Yidden inherit Ammon uMoav, and this will also include Edom, of the future. And that is the reason why what happened was he didn't just give them the land, he gave them half. Half on this and half on this side, to show that it's not because they don't want Eretz Yisrael or they're not interested in Eretz Yisrael. Bnei Gad uBnei Reuven did it because they were not interested, they wanted this side instead of Eretz Yisrael. So they took their share here. Moshe Rabbeinu gave it to them because he wanted them to start already what the future holds. So he told them, you'll have to have a share in Eretz Yisrael, too, because it's not that you'll be missing Eretz Yisrael, but at the same time, I want you to have a share on the other side so you will have started, through me, the beginning of the expansion of Eretz Yisrael. And that's why the Midrash makes this as a maalah. The maalah is not only that they took their share on this side, the maalah was that they had half and half, that they had both, that they had a share here and a share there, that showed that they did have their feeling towards Eretz Yisrael and they did have their share in Eretz Yisrael, but they also had this because this was the beginning of what's going to happen in the future. But why did Moshe Rabbeinu choose Menashe? He could have chosen any shevet and just given them half. So, obviously, Moshe Rabbeinu chose Menashe because Moshe Rabbeinu saw that shevet Menashe has a special feeling to Eretz Yisrael. And therefore, Moshe felt that if I want to start the expansion of Eretz Yisrael of Mashiach's time, I want to start it through Menashe. Where do we see that shevet Menashe had this special feeling to Eretz Yisrael? So, number one, we see, out of all the shevatim, who had the kavanah in their korban, when they brought the korban, to connect it all to the inheritance of Eretz Yisrael? We see in the Midrash it was all Menashe. That's number one, but number two, we see that family members of shevet Menashe were the ones that came to beg to get their share in Eretz Yisrael. And they did it in a way, even if it was not the conventional way to do it. There was even a she'eilah in halachah if they were allowed to do it. These were the daughters of Tzelafchad. The pasuk says that the daughters of Tzelafchad came to Moshe Rabbeinu, and the pasuk says, who were they? And it says their yichus: they were the daughters of Tzelafchad ben ben Chefer, and it goes back all the way to Menashe, mentioning that he was a descendant of Menashe. They stood in front of Moshe Rabbeinu, they went out of their tents, which sometimes, especially those days, for the women to come in front of the men, in front of the beit din, and to complain, it didn't sound like a right thing to do. Maybe nowadays the women are able to do it more freely, but the time of the Chumash, for the women to come and stand in front of the beit din, in front of Moshe and the talmidim and the Sanhedrin, and to come and complain, and not just complain, they spoke probably pretty harshly, pretty strongly, they were you know the יענע ווייבער, and right, because he didn't have sons, so they complained. So that showed that they loved Eretz Yisrael. So Moshe Rabbeinu said, if Menashe loves Eretz Yisrael, then Menashe is the shevet that deserves that they should be the beginners of this expansion of Eretz Yisrael that has to come through me. And the truth is it's even hinted in the name Menashe. When we look in Chumash to see why did he call him Menashe, Yosef had two sons, Menashe and Efraim. Menashe, the pasuk says he called him because \"כי נשני אלקים את כל עמלי ואת בית אבי\", which means, Hashem made me forget all my troubles and my father's house. Efraim he called \"כי הפרני אלקים בארץ עניי\", because Hashem made me multiply in the land of my suffering. And the peshat is, why did he call him Menashe, which means I could forget my home, I could forget my problems? Because he did not want to forget. Yosef was afraid that he might become comfortable in Mitzrayim, and he'll forget his homeland, he'll forget his father's home, he'll forget Eretz Yisrael. So he named his son Menashe, specially, that every time he'll call him by his name, Menashe, that'll remind him that I am able to forget, which Which will mean, don't forget, don't forget, it's like saying don't forget Eretz Yisrael, don't forget Eretz Yisrael. See, Efraim is not that. Efraim he said because I multiplied in the land of my suffering, I was able to succeed here, fine, that's to remind you that it all came from Hashem, it's true, that's a very good thing, but that has nothing to do with remembering Eretz Yisrael. But the name Menashe was given specially. Menashe means to forget my father's house, that I might forget, so he called him Menashe he shouldn't forget. So all this shows that he called him Menashe to remember Eretz Yisrael. So Moshe Rabbeinu said Menashe has a special connection to Eretz Yisrael. So if I'm going to choose somebody to be the ones that through them I will have started the expansion of Eretz Yisrael of the future, I want it to be Menashe, and that's why he gave Menashe half, half of Menashe he gave them that share, and that by doing that, he already gave them parts of Amon and Moav, and this included also automatically the connection to Seir, to Edom, and this is the beginning of the expansion.

Concerning this expansion of Eretz Yisrael, we find an interesting halacha. Like this, we have a din that Shevet Levi did not get a share in Eretz Yisrael. We know Eretz Yisrael was divided into 12 parts, and this did not include Shevet Levi, even though we know Yaakov had 12 sons, but Yosef was divided into two, Menashe and Ephraim. So with the 13, Levi did not get a share. The pasuk says Levi shall not get a share in Eretz Yisrael. The Rambam counts it as a lav. He says it's forbidden to give Shevet Levi a share in Eretz Yisrael, because the pasuk says שבט לוי לא תשית נחלה, do not give them, so you're not allowed to give them. So Shevet Levi did not get it. They did need places to live, so they were given cities to live in, but they weren't given fields to grow things, they didn't have a share, they just had cities, and that's where they lived, they had to live someplace. 48 cities, actually, given to the Leviim, Shevet Levi, which includes the Kohanim and the Leviim, but they didn't have a share in Eretz Yisrael. It says in Tanach when Mashiach will come, Eretz Yisrael will be divided into 13 parts. Question is, what's the cheshbon of 13? Well, one opinion says Mashiach is going to get one share, so he'll get a 13th of Eretz Yisrael will be his, like a whole shevet. Then there's another opinion that Shevet Levi will get it. But this opinion doesn't argue against that opinion that Mashiach will get it, because that opinion holds that Yosef will get one. Yosef will get one, Shevet Levi will get, and Mashiach will get. So there is an opinion, this is the Semag. Again, the opinion of the Semag is that Shevet Levi is going to have a share in Eretz Yisrael in the future. The Ran argues, and the Ran says no, can't be. Shevet Levi doesn't get a share in Eretz Yisrael. So he holds that there will be 13 parts because Yosef will be divided into two, so we'll have the regular 12, Mashiach will have the 13th, and שבט לוי will not get a share in ארץ ישראל. So we have an argument again between the Semag and the Ran. Question is, what does the Rambam hold? Sounds like a pilpul, but it's noge'a to this inyan. The Minchat Chinuch claims that the Rambam, since he doesn't mention that שבט לוי will have a share in ארץ ישראל in the future, says that the Rambam holds that he will not. So the Rambam holds, according to the Minchat Chinuch, like the Ran. But the Rebbe says that if the Semag holds that שבט לוי will get a share in ארץ ישראל in the future, probably the Rambam holds the same way, because there is a rule that the Semag followed everything of the shita of the Rambam. Lashon is: הסמ״ג הלך בעקבי הרמב״ם. The Semag followed the footsteps of the Rambam. So if the Semag says that that when Mashiach will come שבט לוי will have a share in ארץ ישראל, obviously the Rambam holds the same way. And the question is, first of all, where does the Rambam say that? Why would the Semag feel that way? But besides that, how is that allowed? If there is a lav, if there is a negative commandment that you're not allowed to give them a share in ארץ ישראל, how can that change? We have a rule, תורה לא תהא מוחלפת, the Torah will not change. Whatever is true now is true always, will be true in the future. There will be no mitzvah that will change. So then how can we say that, so the question is if the Rambam holds like that, and even if not, the Semag, how can he hold that they will get a share in ארץ ישראל when the pasuk says they shall not get? Now the truth is according to some opinions it's not a lav. It's not a negative commandment. All it is that they have no no right in ארץ ישראל. That means that Shevet Levi can has no claim over Eretz Yisrael. The pasuk says don't give, they don't have a claim. But what would be if all the shevatim got together, and they decided: you know what? Let's give them a share. There would be nothing wrong, there's no, that's no aveirah for them getting a share in Eretz Yisrael, it's just that they have no claim. But that's not what the Rambam says. The Rambam says there is a lav, according to the Rambam you're not allowed to have a share in Eretz Yisrael. So according to the others, you could say since it's not an aveirah, in the future, everyone will agree to give it, as the pasuk says, everyone wants to give, they'll get. But the Rambam says it's a lav, you're not allowed, so how is it possible that they should get their share in Eretz Yisrael in the future? So the Rebbe says the pshat in the Rambam like this, listen to this: when we look at the Rambam, when he quote, when he says the din that Shevet Levi is not allowed to have a share in Eretz Yisrael, the Rambam uses the term: Shevet Levi is not allowed to have a share in Eretz Canaan. Now we know Eretz Canaan was the name of Eretz Yisrael before the Yidden conquered it. But now when we refer to it, we don't refer to it as Eretz Canaan, we refer to it as Eretz Yisrael. Sometimes the Rambam doesn't even use the word Eretz Yisrael, but הארץ, the land, הארץ. When you talk about the land, it's automatically Eretz Yisrael. So the Rambam should have written that Shevet Levi is not allowed to get a share in the land or not allowed to get a share in Eretz Yisrael. But why does the Rambam say Eretz Canaan? So the Rebbe says the Rambam wants to teach us a very important halachah. The Rambam learns that this din that Shevet Levi is not allowed to have a share in Eretz Yisrael is only concerning that part of Eretz Yisrael which is called Eretz Canaan. And therefore, when Mashiach will come and they will have a share in Eretz Yisrael, they will have a share in this part, in קיני, קניזי, וקדמוני. And therefore, there is no contradiction. We said that the Torah will not change, all the halachot of the Torah remain. And if there's a halachah in Torah that they're not allowed to get a share in Eretz Yisrael, according to the Rambam, how will they get it? The Rambam learns that that halachah will stay, and they will not get a share in Eretz Yisrael proper as we have it now. But when he when he does hold that they will have a share in Eretz Yisrael, it's in the part called קיני, קניזי, וקדמוני. There, they will get. Now, why will they get in ארץ קיני, קניזי, וקדמוני? So here, not to get into the halachah part, here we'll go a little bit into the chasidut part. And according to the way this concept is explained in chasidut, we will understand why Shevet Levi is allowed to have, in the future, a share in ארץ קיני, קניזי, וקדמוני. It says in chasidut, and it's all based on Kabbalah, that the reason why now we only have the land of the seven nations, and when Mashiach will come, we'll have the 10, so it says because the seven nations represent the seven middot. Everyone knows that every human being has seven middot, seven attributes. All together we have 10 koachot, 10 attributes, 10 abilities: three are the intellect, which are חכמה, בינה, ודעת, and then you have the seven, which are חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות. The seven nations represent the seven middot, and that represents obviously the seven מדות רעות, the seven bad middot. These were bad nations. קיני, קניזי, וקדמוני represent the three parts of the intellect, obviously again in the evil side because this is these are nations, goyishe nations, bad people. So they represent the three parts of the מוח, the three parts of the intellect. And it says in Kabbalah that nowadays, meaning all the time till Mashiach, our avodat Hashem, our way of serving Hashem is through the middot mainly. We serve Hashem through being מברר, through purifying our middot. A person has a bad middah of chesed or a bad middah of gevurah, you have to work on purifying it. But we are not capable of really working to purify 100% our mochin. Our intellect of חכמה, בינה, דעת, we cannot really purify it. When Mashiach will come, Hashem will give us that koach that we'll be able to purify even the חכמה, בינה, דעת and serve Hashem not only with our midot, but serve Hashem also with our mochin. And this is the idea of conquering the land. When we conquered Eretz Yisrael, that means the ruchniyut, that we conquered what these nations represent. When we conquered the land of the seven nations, that means that we conquered the seven מדות רעות, the seven bad midot, and were able to transform them into kedushah and serve Hashem with these seven midot. But we were not able to conquer the other three, because we don't have the koach yet of conquering the mochin, of serving Hashem purely with the moach, with our intellect 100%. So we didn't conquer those three nations. But Hashem promised Avraham Avinu that we're going to have it, that's because in the future, when Mashiach will can, will come, we will be able to serve Hashem even with the moach. And there is a big difference between serving Hashem with midot and serving Hashem with mochin. And I'll explain it. The midot generally, the emotions of a person are not really the person himself. This is already an explanation of chasidut, so we have to, as we say in Yiddish, halten kop. The midot are not really the person himself, the real, real part of the person. A midah, an emotion, is just a form of how a person relates to something else or to somebody else. What's the midah of chesed? Let's say ahavah, love. Love is not something that I have. It's something that I show concerning something else. If there wouldn't be anything else in the world but me, or any other person, there was no such thing as love. Love is only the relationship between the person who has it to something else or to somebody else. And the same is with every midah, love, and lehavdil, the opposite, hate, or any other midah, gevurah, all the midot are not a description on what the person is. That's not really, really him. It's only him in relationship to somebody else. But the intellect is not like that. When I sit and I understand something, then it has nothing to do with anybody else. Obviously, to understand something there has to be something, but in truth, sechel is so abstract that it's a truth in itself. And it's not something that we relate to something else, to somebody, that's something that's within me myself. So when we say that throughout all these years, our way of serving Hashem was only through the midot, that means that we were not able, we are not able to serve Hashem with our real, real, true self. We cannot give up our true, really, our true self to Hashem 100%, because it's impossible. We're only able to serve Hashem with our superficial, outward part, the part of us that's only in relationship to somebody, to something else. But when Mashiach will come, we'll be able to serve Hashem with our whole self, the way we are, without our relationship to something. That's who we are, what we are, we will be able to serve Hashem with that. And that is the moach. And that's why when Mashiach will come, we will have the expansion of ארץ ישראל, conquering also these three countries, these three lands of קיני, קניזי, וקדמוני. This is the reason why שבט לוי will be able to have a share in קיני, קניזי, וקדמוני. The reason why שבט לוי does not allow to have, is not allowed to have a share in ארץ ישראל, the Rambam explains, he says because they have nothing to do with outside world. That's what the Rambam says. שבט לוי were chosen by Hashem to be completely given over to Him. That's their whole thing, only to be connected to Hashem, but not to get involved in other things outside of Hashem and other things. And therefore they didn't have a share in ארץ ישראל. Other people that had a share in ארץ ישראל would go out and work the land, things outside of their just their deveikus, their connection to Hashem. But שבט לוי was not allowed to do that. So that's why שבט לוי didn't have a share in ארץ ישראל. But when Mashiach will come, and we will get קיני, קניזי, וקדמוני, which represents our connection and dedication to Hashem purely the way we are, without outside things, the way we are, that applies to שבט לוי also. שבט לוי cannot have a share in ארץ ישראל in the other parts of the seven nations, which represent the seven emotions, because they are all the way we are connected to the outside, and they did not have anything to do with outside of their own being connected to Hashem. But concerning קיני, קניזי, וקדמוני, they will have a share in those areas because that is exactly what they stand for. They stand for the true union with Hashem that comes through the intellect, that comes through the understanding. And that will be the real, real conquering of ארץ ישראל. Conquering of ארץ ישראל really means conquering the world. Conquering ארץ ישראל, when they conquered the land of the seven nations, of the land of the goyim, and transform it into kedushah, that means conquering the world and bringing it closer to Hashem. When will there be the shleimus, the completion, the complete acquiring of ארץ ישראל? When Mashiach will come. That's when we will have, it says, the true kinyan, excuse me, kinyan is acquisition of ארץ ישראל. And it's interesting, the רבי says that קיני, קניזי, וקדמוני all start with a ק, which is the abbreviation of the word קנין. And each one of these words has a קוף נון in it, קיני, קניזי, and קדמוני. They all have a ק because the real קנין will come then. And that's when we will reach our highest levels, even the intellect will also be connected to Hashem. This is similar to the שער הנון. We know that says that there were 49 gates of wisdom given to the world, but no one could reach the 49th. I mean, all, sorry, there were 50 given, and people could only reach 49, even Moshe Rabbeinu. and only reached 49, couldn't reach anymore. It just says the day that Moshe Rabbeinu passed away, that's when he reached the שער הנון, the 50th, that's why it says he was buried in the mountain called Har Nevo. Nevo is made up of two words, נ' בו, that he had the 50th, נ', the 50 was in him. But otherwise, we cannot reach the שער הנון. When Mashiach will come, it says we will reach the שער הנון, we will reach the 50th level. And that will be that will show it'll be expressed by the fact that we will conquer קיני, קניזי, וקדמוני, these three countries, which means even our מוחין, even our intellect will be connected to Hashem, that means the whole being, not only the superficial part, but the whole being of a person will be connected to Hashem. And it's interesting, the Rebbe says that the ק' of קיני, קניזי, וקדמוני, they all start with a ק'. The letter ק', the line goes down very low, lower than other letters, to show that what's going to happen when we will have קיני, קניזי, וקדמוני, we will have the greatest levels, and we will be able to bring it down that the world should be a keli, a vessel to receive, that it'll come down all the way into the world. Like the pasuk says, ומלאה הארץ דעה את ה', the ארץ, the earth will be full of knowledge of Hashem. This high level that we will reach will come down into the earth, like the ק' that comes down. And it's interesting that it says that the earth will be full of knowledge of השם כמים לים מכסים, like the water covers the ים. ים, י' מ', is gematria 50. We will have the שער הנון, the 50th שער. And that will be נמשך through what? It'll come down through having קיני, קניזי, וקדמוני, and this is the highest level that we will have. So basically what I'm trying to bring out is that when Mashiach will come, Eretz Yisrael will be bigger. We will have a bigger land, physically bigger, it'll expand into other countries outside. But why will it happen? The gashmiyut is that way because biruchniyut it'll be that way, that we will be expanded and our avodat Hashem will be expanded in a way that it will include what these three countries represent, and therefore we will have these three countries. There's one more point that I just for just this for one moment that everyone asks. Says when we will have these three countries of קיני, קניזי, וקדמוני, then Hashem said we will have three extra cities, we should make three more cities of refuge. And this will happen when Mashiach will come. And the question is, why will we need these three cities? Why will we need ערי מקלט at all? When Mashiach will come, everyone will be good. No one will kill, and no one will be killed. Even though we're talking about killing by accident, but even that won't happen. No one is going to be killed, because even when a when a person is killed by accident, it says, is because obviously Hashem wanted it to happen, but no one is going to deserve that. A person who kills somebody by accident, it says also, it shows that Hashem would not allow him to make such an accident unless there was something there wrong with him. And if there will be nothing wrong, then why will this happen? So why will we need three more ערי מקלט when Mashiach will come? So the Rebbe says that we will need these three ערי מקלט for people who killed somebody beshogeg during this time now. Then it won't happen. But being that—he doesn't mention the תחיית המתים, but I guess there will be תחיית המתים, we'll have people from all the generations get up again, and people who are alive now, and it's possible for a person to kill somebody beshogeg, so you'll have to run to ערי מקלט then. Just like it says that Rabbi Yishmael—Rabbi Yishmael once by mistake, the Gemara says, was מחלל שבת. So he wrote on a piece of on his פנקס, he wrote in his booklet, that when the Beit HaMikdash will be built, I I'll have to bring a korban chatat. I will bring a fat korban chatat. This shows that if you do an aveirah now that deserves a korban, even though we cannot bring the korban now, we will have to bring the korban when Mashiach will come, when we'll have a Beit HaMikdash. So too, if someone kills somebody beshogeg now, when Mashiach will come and we will have ערי מקלט, he will have to run to ערי מקלט. And that's why we will need a lot of ערי מקלט then for all the people throughout all the generations that will have to run. That's why we need the ערי מקלט. But besides that, this pasuk dealing with ערי מקלט in the future is the source for the coming of Mashiach. And there is a whole explanation of the Rebbe, and I'm not going to get into this now, why it's important, why did Hashem make it that this should be part of this mitzvah, because then that makes the coming of Mashiach much more real and makes it part of a mitzvah, etc., etc. But the bottom line is that this is all connected to the coming of Mashiach, that's why we will have three extra place countries, and we really hope that this will happen very soon, bimheirah beyameinu mamash. Amen.

Yes. I can tell you how you You said before that the the land of Israel composed of the five nations or the Seven nations. Seven nations, I mean seven, plus the three is ten, whatever, but you said Yehoshua conquered the 31 nations in the Okay. so how 31 become seven? Okay, it's a very good question. It's a very good question. We say that Eretz Yisrael was land of seven nations or the whole Eretz Yisrael, land of ten nations, don't we also know that Eretz Yisrael was a land of 31, ל״א מלכים, 31 kings? And this is actually one of the things that Moshe Rabbeinu said to Hashem when Hashem wanted to kill them after the Chet HaEgel. Moshe Rabbeinu said to them, said to Hashem, \"You know what the people are going to say? That you killed them in the desert, because with one Pharaoh you were able to overcome, but now that you're entering, you want them to enter a land of 31 kings, that's then you're afraid, and that's why you did this.\" But we do see, so we do see from here that Eretz Yisrael was considered a land of 31 kings. The truth is very pashut. It was made up of seven nations, in these seven nations you had 31 kings. In other words, there were certain parts that were divided into provinces, and each province had its own king or governor, so all together they were 31 kings. But in truth it was only seven countries. Oh, that's that's the next thing. It also says, it also says that Eretz Yisrael was such a chashuv, such an important place in the world, that every every king wherever he lived made sure to have to buy a share in Eretz Yisrael to have something there, and he would be the king over that area and have his army there to a certain degree. So there were 31 kings in the world, and all 31 were part of Eretz Yisrael. That's another another peshat that we have. Like what? Like, exactly. They all had to be conquered, though. Yes, they had Right, but he fought them all. But they were all really parts within the general seven states, so to speak, seven countries, and each country had the provinces, something like you see. Yes? I remember hearing about a concept התנשאות עצמית, isn't that above, isn't in malchut, which is one of the seven middot, that doesn't have to do with anybody else? Okay, you're right. That's one of those things I never understood. Chassidut explains that there is a concept of התנשאות עצמית. Well, I'll accept the question, but I won't answer it. We said that the seven, there are seven middot, each one of these middot represents each one of them is a relationship to somebody else, it's not in itself, especially especially malchut, which is kingship, we have a rule אין מלך בלא עם, you can't be a king without a nation. So you can't be a king by yourself, it's a king over something, over somebody, over something else, so the whole concept of malchut is only the way you are over something else. So that certainly shows that it's not something that represents you, but it represents only a little part of you, you in relationship to others. Nevertheless, we do find, says every day in davenen we say אדון עולם אשר מלך בטרם כל יציר נברא, before any creature was created. Now, how could you be a king if there's nothing created yet? אין מלך בלא עם, you can't be a king over nothing. So Chassidut answers that there is a concept called התנשאות עצמית, that means that an essential elevation of a person, or not a person, by Hashem, being king even though there is nothing to be king over, and just a concept in itself. Now, it does say that, and it only says it לגבי השם, as a mashal by a king, but not and it's very hard to understand what that means. It has to be something, but this התנשאות עצמית is something that that's very hard to understand, but it probably means that something of the future, but that's a a hard concept in Chassidut, but it does say such a thing. But that's not the general, the general idea of all the middot including malchut and especially malchut, is only in connection to somebody else. Yes, Peter. If we all have to bring a korban for aveirot, we all have to bring korbanot for the aveirot we did? Who does aveirot? Oh, you mean that if if somebody does aveirot, yes. Yeah. Well, if they made teshuvah, what good is the teshuvah that they took for now? Because it helps now. Okay, and this helps for later. Now, you want, so if you do teshuvah, it's a hundred percent good, but when Mashiach will come and there'll be a korban, you'll have to bring a korban. According to many a shittah, not everyone agrees to this. If it's a question of taking care of According to the circumstances. It's a hundred percent good according to the circumstances. Does the korbanot come in the future after Right, because with the way, the level will be then, the teshuvah will not be enough, because you're able to do more. So the aveirah will still have an effect? Right, it's a וחטאתי נגדי תמיד, it says, my aveirot are always in front of me. Yes? ערי מקלט, are they based going to be based on population or geography or Geography, geography. The amount of land area? Just like they had the geography the six, there were three three and three, there were three in Eretz Yisrael, three in עבר הירדן, and there will be three more in קיני, קניזי, וקדמוני. So that so that land area will be half of the land area of the original seven? No, no, doesn't have to do with that. That's a geography with the countries, it doesn't have to do with the with the with the areas. Not the size, not the same. Yes? You said before in one of your lectures that Moshe Rabbeinu is the source of the geulah, the source of Mashiach, all Source of Torah, right, everything is Moshe. So if that's the case, if he's the source, why doesn't Hashem why isn't he the Mashiach? Why does that Well, it says in Midrash, it says in Midrash: משה הוא גואל ראשון, משה הוא גואל אחרון. It says Moshe will be Mashiach, yes, it says that. Which means that the inyan of Moshe, that's going to be connected to Mashiach, exactly, because he's the beginning, he's the end. Yes, he's the beginning of the geulah, and the geulah will be with his power. And the simple peshat of that Midrash is, see, some people might learn when the Midrash says Moshe is the first redeemer and Moshe is the last, now if you learn simple peshat, what does that mean? That Moshe is going to get up תחיית המתים and take us out of galut and be Mashiach. You can't say that, because Mashiach comes from שבט יהודה, מלכות בית דוד. Moshe Rabbeinu is a Levi, he's from Shevet Levi, it can't be the same. So the peshat is that a a certain nitzotz of the neshamah of Moshe will be put into the into Mashiach, so it'll be Mashiach and really he will have Moshe's neshamah in him, that's how the geulah will be. So it is with the koach of Moshe. Yes? Regarding the the קיני and the the three קיני, קניזי, וקדמוני, yeah. They were born, I mean, they come out of first of all, they're all of them, they come from incest and late, you can't get any lower than that. Depravity, the height of, whatever. So why why did they ask them they they thought Hashem that they they're going to get the the three the three extra three three of additional parts of Eretz Yisrael? Not they're going to get, we're going to get their share! We're going to get their land! We're going to get their land. And Edom, isn't terrible? Esav, the worst! That's right. But that's adraba, we're going to be we're going to be mevarer even those terrible things, which represent the mochin of kelipah, it represents the intellect of kelipah, and we're going to get that too. Yeah? Going back to the division of the land, was the land divided by lot before they took עבר הירדן? Yeah, before, before. What happened to the portions that Gad and Reuven No, it was already when they made the goral, it was already after Gad and Reuven got their share. After. Yeah. You'll be becoming, you mentioned that they get a part for the for the Levi'im. Yeah, 13th went together. So before Levi'im before before Mashiach, Levi'im didn't have any Not Levi'im, not Kohanim. And where did they live? They lived together with the Levi'im in the 48 cities. Later on they said the Levi'im are going to get When Shevet Levi, which means Levi'im and the Kohanim will get a share in קיני, קניזי, וקדמוני, they will have a share. Very proudly. Well, go have it justified. Rome is not the same as What? No, no, no, not Rome. No, it's Edom. Rome is just, they were the extension of these people, but that's not that. That's not Rome. Okay. Oh yes, there's a question. We didn't hear from the women yet. One more moment, yeah? I have a question. But I thought when Mashiach comes, everything will be one big unit, okay? Not halachically. That's what I started, that it says the whole world will turn Eretz Yisrael. But that means that there will be an effect of Eretz Yisrael, but the world will not have the halachah of Eretz Yisrael. All the halachot apply to Eretz Yisrael will not apply to the whole world. Of shemitah and maaser and terumah, it will not. But that will apply to קיני, קניזי, וקדמוני. It just means that spiritually, it will affect the world, but it will not be just it will not be halachic Eretz Yisrael. Why why the division of the land if everybody's going to be No, no, we'll all be in that area, right. You know, there's going to be no jealousy, no Right. why have a division? Well, you have to have a place to live, and you have to have a place to to take care of your things. So, you'll be given a place. Not because of jealousy, but you still have to have a place. We'll find out who's whichever tribe we're from, right? Right, that Mashiach We'll all know from Mashiach, yeah. Are the gonna be coming also? Who? The tribes that were Yeah, sure, sure. They'll return. It's going to be a big job.