shouldn't have too much business from Yidden, only like the Rebbe told somebody, a doctor, he said, should have only preventive medicine. You shouldn't have business from people are sick. I guess you have to learn preventive medicine. Delivering babies, yeah. Yeah, delivering babies. I do it, but I cannot do preventive medicine and work in the walls. People have to come, so then you can you can treat them. Yeah. Not just for the doctor, it's also for the patient. Come to shul, we'll talk about this. We train on preventive medicine for the yetzer hara and so on. Medicine, preventism, klal, this in all the Torah. Okay, על הפסוק כה תאמר לבית יעקב ותגיד לבני ישראל, and the pasuk in this week's parashah before מתן תורה, ה' said: כה to משה, כה תאמר לבית יעקב, this is what you should say to the house of יעקב, ותגיד, you should tell, to the בני ישראל. איתא במכילתא, the Mekhilta says: כה תאמר לבית יעקב אלו הנשים. Says say to בית יעקב, those are the women. ותגיד לבני ישראל, you say to the בני ישראל, אלו האנשים, that's the men.

דבר אחר, another peshat: כה תאמר לבית יעקב בלשון רכה, that to בית יעקב you should speak softly, אמור ראשי דברים לנשים, say to the women just the ראשי דברים means the the general ideas, the outlines, ותגיד לבני ישראל ותדקדק עמהם, but to the בני ישראל, to the men, you shall be medakdek, you should say carefully every detail. צריך ביאור, the לשון of the Midrash needs a lot of explanation. מלשון המכילתא דבר אחר, when the Mekhilta says like this: first he says בית יעקב is the women, בני ישראל the men. Then he says, דבר אחר, another peshat. From that he said מוכרח שיש כאן שני פירושים. If you say דבר אחר, another peshat, there are two peshtim here. מה הם שני הפירושים בכתוב? What are the two peshtim the Mekhilta gives? First thing the Mekhilta said, one goes for a woman, one goes for a man. Then he said, one tells you to speak softly and general ideas, and the other one says tell them details. They're not two pshatim. הרי אלו שני עניינים שונים. Two pshatim means when in the same thing you see different things. Here they're two separate things completely. תחילה מפרש מי הם בית יעקב ובני ישראל, first he explains who is the בית יעקב and who are the בני ישראל. בית יעקב the women, בני ישראל the men. אלו הנשים ואלו האנשים. ואחר כך מפרש אופן הדיבור, then he says another thing: when you speak to these people, how should you speak to them? So he says בלשון רכה, to בית יעקב should be בלשון רכה softly, ואופן הדיבור לבני ישראל מדקדק עמהם, to the men, you shouldn't be so soft, you should be detailed. So why does the midrash use the לשון דבר אחר, that's another pshat? The Midrash should have said: this is the men, this is the women, and then the Midrash should continue: and to the women you speak this way, to the men you speak this way. But it's not like two pshatim.

והנה, this is Mekhilta, במדרש רבה על הפסוק, the Midrash Rabbah says a little different. Midrash Rabbah says like this: כה תאמר לבית יעקב אלו הנשים, this what you should say to בית יעקב that goes on the women. אמר ליה, אמר להם ראשי דברים, he said to him, tell them the general ideas, the outline, שהן יכולות לשמוע, which they could hear. And how we know from the Rebbe, if you start with a Midrash, start with a Gemara, start learning, you have to when you listen in the beginning what the Gemara or Midrash say, you have to listen to every word, because usually he's medayek in the words. Pshatut goes into the details. See, the velt learns, you know, generally, the same idea. Every word. So again, what does he say here? בית יעקב goes on the women, and he said, tell them the ראשי דברים, the outline of the things, שהן יכולות לשמוע, that they could hear. ותגיד לבני ישראל, speak to the בני ישראל, אלו האנשים, the men. אמר ליה, אמר להם דקדוקי דברים שהם יכולים לשמוע, tell them the details which they could hear. לפום ריהטא, superficially, נראה שזהו כפירוש השני שבמכילתא, this looks like the second pshat of the Mekhilta, או הרכב של שני הפירושים, or a combination of both, because he says both things here: this is the men, this is the women, and to the women you should say you should say ראשי דברים, general ideas, and to the men, say בדקדוק. ויש להבין כוונת המדרש. Is Rashi? Huh? Rashi the Mekhilta? No, Rashi doesn't bring it. Different לשון. We'll see in a second. Mekhilta is Mekhilta. ויש להבין כוונת המדרש. Let's look into the understand what does the Midrash mean, but the number one, שמשמיט הלשון בלשון רכה. See, the Mekhilta said to the women two things: speak בלשון רכה and ראשי דברים, speak softly and general ideas. The Midrash, when it says speak to the women, it just says בלשון רכה, it just says ראשי דברים. It just says speak to them general, he skips the word בלשון רכה, softly. A second thing we see there: מוסיף, the Midrash adds words, ש... שהם יכולים לשמוע. To the women you should speak ראשי דברים, that's what they could hear. וכן אצל אנשים מוסיף שהם יכולים לשמוע. By the men also that they can that they could able to hear. What is the additional of these words? So basically there is a difference, even though generally speaking, the Mekhilta and the Midrash are saying the same thing, but it's not so. We see different wording. ולכאורה נראה דהמכילתא והמדרש פליגי. It seems like there's a מחלוקת here, an argument between the Mekhilta and the Midrash. מה אמר משה לנשים? What Moshe said to the women. להמדרש אמר להם ראשי דברים, according to the Midrash all he said to them was generally, ואילו להמכילתא אמר גם דברים רכים. And according to the Mekhilta, besides the ראשי דברים, the general ideas of the הלכות that Moshe taught them, he also spoke to them soft words. What's soft words? מה שכתבו מפרשים, מפרשים said that that are דברי פיוס, words of encouragement. כלומר, הסברת מעלת המצוות, explain to them how importance to do the מצוות, שכר קיומן וכולי, and the reward you will get. Besides telling them the ראשי דברים of the הלכות of the Torah, according to the to the Mekhilta he also added words, soft words to make them feel good. According to the Midrash he didn't. So there's some kind of machloket here. Did he or didn't he? ויש להוסיף, the Rebbe says like that, שמפירוש רש״י על התורה משמע, from Rashi it seems, דלשון רכה כולל שני עניינים, that the

word לשון רכה includes both things: הן דברי פיוס והן ראשי דברים. The word רכה means words of encouragement and general ideas, שגם הם נקראים לשון רכה, כיוון שקל להבינם. It's also called לשון רכה. When you tell them general ideas, it's called לשון רכה. When you go into details, it's hard to concentrate, you got to hear every detail. When you say general things, it's it's soft. Now where do we see that Rashi learns like that? זה לשון רש״י על הכתוב, this is what Rashi says: לבית יעקב אלו הנשים, say to the women, that's say to the בית יעקב that's the women. תאמר להם בלשון רכה, tell them, speak to them softly. ותגיד לבני ישראל, when it says the second half, עונשין, tell them punishments, ודקדוקין, and the details, פירש לזכרים, that you should explain to the males, דברים הקשים כגידים, words that are hard, strong like גידים. היינו, that means like this, we see from here: לא פירט פירוש לשון רכה, רש״י didn't explain what לשון רכה means. But on the other hand, בותגיד לבני ישראל כתב, in the second half when he said by the men, עונשין ודקדוקין. Since they're parallel, the women say one way, the men another way. What he said, what he meant to say to the men he explained, Rashi explains. So from that we could understand that the women are the opposite. So what did he say to the men? עונשין, punishments, that's not soft words, that's not encouraging words, that's אריינגעהאקט. And then דקדוקין. ומשמע קצת שמפרש לשון רכה לנשים כולל שני עניינים, so the opposite by the women, even though Rashi uses only one expression, לשון רכה, he probably means both: הופכן של עונשין, the opposite of by the men which is punishment, which is אמירת שכרן של מצוות, he told them the reward of מצוות, והופכן של דקדוקין, by them he said the opposite of דקדוקין, which is רק אמירת דברים כלליים, not the דקדוקים of the details, but the כלל, כללי המצוות. So Rashi learns like that, but we're not discussing Rashi, that's why this is in brackets. It just says, by the way you should know Rashi learns that, but in the Midrash, in Mechilta, it seems differently. So the point is, he didn't tell the men the schar of the mitzvot? Right. Just tell them the onesh? Yeah. Just to them he speak hard. When you want to speak hard, you tell a guy: you're going to better do it, if not. To the men women you speak the opposite. But from Rashi משמע that they both go together, but from the Midrash, it's not the same. The Midrash just mentions ראשי דברים, that to the women he said ראשי דברים, doesn't mention לשון רכה. The Mechilta mentions לשון רכה, both: say לשון רכה, softly, which is wordings of encouragement, plus also ראשי דברים. And what we're going to need to understand here: what is the machloket here? Plus we have the first kashya: why does the Midrash make it in two pshatim? First the Midrash says: this is the women, this is the men. דבר אחר, another pshat: here you speak לשון רכה, here not. That's not another pshat! It's putting the same thing, it's continuing: speak to the women, how should you speak to the women? לשון רכה. Why it's a different pshat? יש לומר נקודת הביאור בזה, the Rebbe says that the point of this here look at this: שני הפירושים במכילתא חלוקים בטעם ש The two pshatim, it seems the Mechilta gives two pshatim. They're arguing בטעם שענייני התורה נאמרו בשני אופנים, תאמר ותגיד. That pasuk says two expressions: תאמר, use the word אמירה to בית יעקב, and תגיד, another expression. What's the difference? לפירוש הראשון, according to the first פשט, סיבת התחלקות זו היא מצד מקבלי התורה, אלו הנשים ואלו האנשים. The pasuk definitely makes two expressions, that they're different: there's תאמר and there is תגיד. So the Mechilta says: you know why there's a difference? Because this goes to women, this goes to men. So the difference between whether it's אמירה or תגיד depends on who you're telling it to. That's what it depends on. דהחילוק בתכונות נפשם של נשים ואנשים, because there's a difference in the nature, the תכונות, the the attributes, the nature of men and women, הביא שני אופנים סוגים במסירת דברי תורה. That's what brought two ways of telling the Torah. To the women, since their nature is one way, you got to tell it one way, the other way, the other way. מה שאין כן לפירוש השני, according to the second פשט, החילוק באופן מסירת התורה יסודו בהחפצא של דברי תורה, it's not dependent on the people who are receiving it. It depends on the Torah, meaning, דכן נדרש מצד התורה. That's the Torah requires שתחילה צריכים למסור ראשי דברים של תורה ואחר כך את הדקדוקים. The way whenever you teach Torah, it requires these two things. First, you tell them ראשי דברים, that's how you teach always: first, you say the general ideas and then you go into details. ואחר כך מוסיף, so first he says that the Torah requires two things, and then he adds even more, ששני סוגים אלו בדברי תורה מתחלקים לשני סוגים בבני ישראל. These two ways of teaching Torah also will have a connection to who you're telling it to: מקבלי התורה, כיצד? תאמר בלשון רכה ראשי דברים לבית יעקב, הנשים, ותגיד לבני ישראל דקדוקיהם. So, he's saying like this: the first peshat in Rashi just says one thing. The way there are, one thing is clear, the pasuk says תאמר and תגיד. Rashi said the Midrash the Mechilta says one peshat: this goes on the men, this goes on the women. Why are you, why is here תאמר and here תגיד? Because the women need a תאמר, the men need a תגיד. Has nothing to do what what you're teaching, it's just a woman will cannot accept if you're not going to teach it differently. This, men could. And the, and the second peshat in the Mechilta, דבר אחר, it says, he teitshes different. He says what to tell, meaning that the difference between תאמר and תגיד is because depends what you're saying. There is saying ראשי דברים, לשון רכה, that's one way. That's, and then there's the other way, is to say the details. And that's why there's a two different ways. Those two ways, the Midrash says the Mechilta says, happened to be given to different people. But the first doesn't have anything to do with the two ways. Stam, even the same thing when we say to men and women, we'd have to say it differently. But the second one says it depends on what you're saying. ועל פי זה יש לומר, you're going to teitsh it, according to this, comes out שהמדרש לא עוסק, כפי שמשמע משטחיות הלשון, כפירוש השני במכילתא. Before we said that the Midrash is similar to the second peshat of the Mechilta, because what did the Midrash say? תאמר לבית יעקב, to them you speak ראשי דברים, to the women. תגיד לבני ישראל, to the men, you say details. So we said, sounds like the same thing as the second peshat in the Mechilta. He says, no. אלא אדרבה, מפרש ומבהיר את הפירוש הראשון שבמכילתא, שהטעם לחלוקה זו: אלו נשים, אלו אנשים, הוא, what is the reason why we give difference to the men and the women? לפי שתלוי במה שיכולים לשמוע. The Midrash adds, remember the question he asked? Why does the Midrash add מה שיכולים לשמוע, they could hear? The Midrash is trying to say that the difference is not because of what you're saying, of who you're saying to. Some people could hear this, some people can only hear that. כלומר, מצד התורה עצמה אין הכרח שתהיה חלוקה זו. מצד התורה itself, there's no, not davka that you have to divide it some to teach details to teach general and then details. אלא שכיוון שצריכים למסור את התורה לבני ישראל, אנשים ונשים, but on the other hand, since you have to teach Torah to all the אידן, men and women, לכן חלק משה את מסירת התורה לכל סוג כפי מה שיכול לשמוע. So Moshe decided to each one give to each what that could take, but not because the Torah requires it, which fits to the first pshat of the Mechilta. The second pshat of the Mechilta says the difference comes because the Torah, the teaching of Torah requires these two ways. The first pshat of the Mechilta says, no, nothing to do with your Torah, it's just the people can't hear, so you got to divide it. And the Midrash fits to that. That's why the Midrash adds יכולים לשמוע. ואין סתירה לזה ממה שגם במדרש נוקט את הלשון שבמכילתא: ראשי דברים, no kashya that the Mechilta uses the same, the Midrash uses the same לשון of the Mechilta: ראשי דברים, ומשמע שלשניהם, המכילתא פירוש הב׳, והמדרש, נאמרו ראשי דברים לנשים, it's mashma that the Midrash and Mechilta learn the same thing, כי לא הרי ראשי דברים שבמדרש כראשי דברים שבמכילתא. He says what the Midrash says ראשי דברים means something else as the Mechilta, and we'll see that's why it's no setirah. The meanwhile, the Rabbi just said general ideas, didn't explain what does it mean, but we know at least following the pattern. Then now the הסברה. The pattern is where the Rabbi explains the Mechilta has two peshatim, it's a machloket, it's takeh a דבר אחר. The first peshat is that the difference in the two ways is dependent on the מקבלים, because it's depending who you teach it to. The Midrash says, and the second peshat holds not like that, holds that it depends in תורה גופא there are, you have to teach two ways. And the Midrash learns like the first peshat. And the Midrash says it depends who, what, how they could hear. הסברה צו ענין, to explain it. בגדר ראשי דברים שני אופנים.

When we use the expression ראשי דברים, there are two things you could, two peshatim, two ways you can learn. Number one, ראשי דברים means על דרך מאמר חז\"ל לעולם ישנה אדם לתלמידו דרך קצרה. The Gemara says you should always teach in a short way. דהרב המלמד לתלמידיו, if a Rabbi teaches his תלמידים, צריך לצמצם את כל אריכות השקלא וטריא וריבוי הפרטים בתוך ראשי דברים. You have to take whole אריכות, put it into some דברים קצרים, short words, כדי שיוכל התלמיד לקבל. If you're going to teach a תלמיד all the details, it'll be hard. So you got to take all the details, condense it, put it into ראשי דברים. But then there's another peshat of ראשי דברים. ראשי דברים שהם אדרבה הכלל שממנו מסתעפים כל פרטי הענין. It's not ראשי דברים you condense everything. You give the כלל that all the details come out of that כלל, על דרך לשון המשנה שהוא דבר קצר ומכיל ענינים רבים. The Rambam says the lashon of the Mishnah is different than the Gemara. The Mishnah is a כלל which contains many things, שכל פרטי השקלא וטריא שבגמרא נרמזים בלשון המשנה. All the details of the Gemara are hidden in the Mishnah. Okay, so there are two things. The first one is to get condense everything, and here, aderaba, say the general idea which could tell you everything. It's not the same could be the same thing, could it? We'll see in a second. וכן מצינו גם במתן תורה. In

מתן תורה we find it, שבתחילה ניתנו עשרת הדברות, that's what happened. First the Eibershter gave עשרת הדברות, שהם כללות כל התורה כולה, that's the whole Torah. The כל תרי\"ג מצות are כלול in עשרת הדברות. Rashi brings from Rav Saadia Gaon, all תרי\"ג מצות are in hinted in the עשרת הדברות. ובזה גופא רק שני דברות הראשונות אנכי ולא יהיה לך מפי הגבורה שמענו. Even that the ten דברות, the main ten which contain everything are the first two. That's why the first two we heard from the אייבערשטער, כי הם כללות כל התורה כולה. That's the whole Torah. אנכי כולל כל רמ\"ח מצות עשה, ולא יהיה לך כולל כל שס\"ה לא תעשה. As it says in Tanya, that אנכי ה' אלקיך contains all positive מצות, לא יהיה לך contains all negative mitzvot. So that's what the Eibershter did. The first thing in Torah he gave was עשרת הדברות and the first two. כי זהו סדר נתינת התורה. That's the order how things have to go, שהתחלה הוא באמירת הכללים, ראשי דברים שבהם נכללו כל הפרטים. You give the first klal and the klal contains everything. That's like fits to the second way of he said ראשי דברים, which means that you have a klal and the klal contains everything. ועל פי זה, יש להבין מה שאמרו רז\"ל, this explain Chazal say, שבתחילה אמר הקב\"ה כל עשרת הדיברות בדיבור אחד. That's another thing: Chazal say that first the Eibershter said all עשרת הדברות together, and no one could understand, but he said it with one דיבור. ואחר כך נאמרו כל הדיברות בפני עצמו, then he said everyone separately, שחזר ופירש כל דיבור ודיבור בפני עצמו. He explained, he said everyone separately. ולכאורה אה? Like eleven? Like? Eleven? No, he said the same ten. First all ten together, and then he said it separately. ולכאורה תמוה, not understood, כי מכיון שחזר ופירש כל דיבור בפני עצמו, since he said everyone separately, מה טעם הוצרך לומר תחילה בדיבור אחד? Why do you first have to say it all together, מה שאין האוזן יכולה לשמוע, which a person can't even hear? אלא שזהו סדר נתינת התורה מאת הקב\"ה. That's the seder the way the Eibershter gave the Torah: תחילה ישנה הכלל גדול שכל התורה כולה, first you have the main כלל, שכל התורה כולה היא רק דיבור אחד. So the aibershter made the whole Torah into one dibur. ואחר כך בא הפירוש של התורה. Then it was separated. And that itself came in an order: תחילה לעשרת הדברות, first כל דיבור בפני עצמו, first everyone of the ten separately, ואחר כך לתרי\"ג מצות, and then divided into 613. ובזה גופא ריבוי פרטי המצות עד לעולם אין מספר. Then it went on into more and more and more. So goes in an order.

Do we know what that first dibur is? אה? Do you know what the words were in that first dibur? All the words, נו. The whole all All the ten, but he said it together. You call that one dibur? אה? Without space, you call that one dibur? Without space, I don't mean without spaces. I think he said it together. First, second, third, we're all while he was saying the first, he was saying the second, like זכור ושמור בדיבור אחד. Yeah, it's not a it's not a word, it's I think I think if we take 120 people, and you assign to each person a word from עשרת הדברות, and at one second they all each one will say his own word, so it's all together. Yeah, one word will No one will know anything, but that's it, but you said all the עשרת הדברות. וזהו החילוק בין ראשי דברים שבמכילתא לראשי דברים שבמדרש. That's the difference between what the Mekhilta says that Moshe the aibershter said to Moshe to tell the women ראשי דברים, and what the Midrash says. בשניהם מדובר בכללי שבתורה, both are talking the klal of Torah. אלא שבמדרש קאי בכללי התורה שהם נשים יכולות לשמוע. The Midrash says the word that they could hear. We're talking about a klal that woman could take.

היינו דברים קצרים, that's the first thing we said, to be very short, שהתלמיד יוכל לקבל, that they could take, כי מפני שנשים דעתן קצרה, the women they can't keep so long, לכן נאמר להם רק ראשי דברים ולא הרבי את Look, you don't tell them the details, tell them the klal. אילו ראשי דברים שבמכילתא, היינו ראשי דברים בעצם. So the first one is not ראשי דברים בעצם. Farkert, you want to tell them all the details, but you can't, so you cut out some, and you just tell them whatever they're able to hear. The ראשי דברים of the Mekhilta is ראשי דברים בעצם. That's the klal which contains everything. That's כללי התורה שהם מסתעפים כל פרטי התורה, the klal which from that comes all the details. ולפי המכילתא, כללי התורה שייכים לנשים דווקא. And it's interesting that according to the Mekhilta, he told this to the women. So, some reason that the נקודה כללית of the גאנצע תורה is shayach more to the woman than to the man. And and why, we'll see, כמבואר לקמן. Why call it דעתן קצרה has to be a ma'alah, not a chesaron in a sense? If we always look at it as a chesaron. It's a chesaron. But if they were able to get the whole thing... We'll see why, כמבואר לקמן, we'll see what why they why it's noge'a to them, we'll see. על

פי זה, נמצא שיש הבדל יסודי בין המכילתא והמדרש באופן שייכותן של נשים לדברי תורה. Comes out according to this, there's a big difference between the Mekhilta and the Midrash, what connection women have to Torah. דהמדרש, ניתן לנשים רק מה שיכולות לשמוע. According to the Midrash, all they got was whatever they could take. היינו רק הדברים השייכים להם, whatever is shayach. מה שאין כן המכילתא, according to the מכילתא, שלא נזכר התנאי שיכולות לשמוע, the Mekhilta doesn't mention things that they could hear. הרי אדרבה, ניתן לנשים הוא עצם של התורה. So according to the Midrash, they were given, they they took a he took a he condensed the Torah and gave them less. So which things did he give them less? Whatever is shayach to them. So it seems like he gave them only those mitzvot that are shayach to them, he took out. But according to the Mekhilta that he gave them the klal of the whole Torah, he gave them the עצם התורה. That was given to the women. ראשי דברים שמהם מסתעפים הדקדוקים שנאמרו לאנשים, the main things which from that comes those things which are shayach to the women, to the men.

יש לומר שיש נפקא מינה לענין מצות עשה שהזמן גרמא שנשים פטורות מהם. And this is noge'a lahalacha. These two peshatim is not stam, it's noge'a pashut lahalacha. We know that certain mitzvot women don't have. All those mitzvot which have a time limit, they don't have. Tefillin, things that have a time. So וכן תלמוד תורה שנשים פטורות ממצות לימוד התורה. They don't have to learn. What's the chiluk? The question is like this: did the women get those mitzvot, but the Torah made it patur, or michatchilah there's no shayachut to them? According to the Midrash, they were only given whatever is shayach to them. So they were only given those mitzvot that they have to keep. Tefillin was never given to them, or shofar was never given to them. According to the Mekhilta, farkert, they were given the whole klal which contains everything, so everything was given there, although Hashem didn't tell them to do it. We'll see. לפי המדרש, מלכתחילה לא ניתנו להם ענינים אלו. According to the Midrash, this מצות עשה שהזמן גרמא was not given to the woman to begin with. היינו שאינן מצוות ומחויבות עליהם כלל, they have no commandment, כי לא ניתן להם אלא מה שיכולות לשמוע, they only give what they need what they could hear, what they could get. מה שאין כן למכילתא, כיוון שניתן להם ראשי דברים, according to Mekhilta they gave them what? כללי כל התורה כולה, the klal of the whole תורה, הרי שייכותם הינה לכל התורה כולה, so they're shayach to the whole תורה, והפטור הוא רק בענין קיומם במעשה, aye they're patur, so the Torah that's shayach to you, but l'poal you don't have to do it. אבל נתינת התורה והמצוות, the giving of it, הרי כל התורה ומצוותיה, גם מצות עשה שהזמן גרמא, ניתנו גם לנשים. The whole Torah was given even to them. וזה שאינן חייבות בעשייתן אינו מעיד כלל על הנתינה והקבלה. The fact that they don't have to keep it is not noge'a to the giving them. They got it, but there are rules. They were given just like the men. But l'poal, just like you say we were given Shabbos, Sunday we don't have to keep Shabbos. There are conditions when's Shabbos. Here also, part of the mitzvah is that they don't have to keep it. But the mitzvah, the etzem is connected to them. Now, it's noge'a lahalacha. I don't know if he brings the halacha here, but it's noge'a lahalacha, if a woman could make a maybe that's maybe he brings at the bottom. That there's a machloket in the Rishonim, if a woman does a מצות עשה שהזמן גרמא, can she make a mitzvah? Can she take a bracha? Can she make a bracha? Lulav. For

instance, lulav. So the Sephardim say no. Pask like the Rambam. They're not mechuyav, and they have no mitzvah, they can't make a berachah. If you try to come to a woman a Sefardi to make her bentsh אתרוג, you know... Certainly not to make a berachah. But Rabbeinu Tam, and we pask like Rabbeinu Tam, we make a berachah, probably connected to this. If they're connected to it and they're patur, but if they do it, they have a mitzvah because this is given to them too. But according to according to the Rambam, takeh not. And they have a chelek in the mitzvah by helping the husband. That we'll see. על פי זה יומתק עוד יותר לפי מה שכתב האריז\"ל, this makes more sense even what the Ari z"l writes, שבעשיית הזכר את המצוה, those mitzvot the women are patur, when the man does the מצוה, אין מן הצורך שגם הנשים תעשינה לבדן. Doesn't no need for her to do it, כי כבר נכללת עמו בעת עשיית המצוה. She's included in when he does it. אבל מצות לא תעשה, by a negative mitzvah, no, that's why she has to keep it. Umesayem and he says, וזה סוד מה שאמרו רז״ל אשתו כגופו דמי. That's the secret of the idea, a woman is part of the body of the man. וכדאיתא גם בזוהר, it says in זוהר, שאיש ואשה כל אחד לעצמו פלג גופא, man and a woman, each one is a half, and then they come together. וענין זה הוא לא רק בנשים נשואות, this is not only by married women, אלא גם בבנות ישראל שלא נישאו עדיין, even women who are not married. Ai, they don't have a husband yet? דקיימא לן שאיש ואשה יחד הם נשמה אחת, cuz originally she's one neshamah with her husband, וכל אחד בפני עצמו פלג גופא, everyone is half, הרי גם לפני חיבור שני החצאים ביחד, even before she gets married and the two halves get together, מהני המעשה של האיש לחצי השני של האישה. So the husband, that future husband, she could be 12 years old, she's going to get married in 10 years, that guy is doing the mitzvah now, works for her, interesting. Ha? Yeah, but katan is not mechuyav, miderabbanan. Ha? Now that's, okay, that's another vort. You're saying that's another nekudah. Here we're saying the מצות שהזמן גרמא because nashim are patur. Then there's another sh'eilah, is a katan or קטנה בגדר מצות אלא מאי דתורה פטרה or lechatchilah not בגדר. Same sh'eilah we have here, but that's another point. Ketanim are patur. Is the pshat the Torah wasn't given to ketanim, or it was given to them, but the תורה פטר them? Also chinuch. Derabbanan, is not de'oraita. But this makes sense, he says, that according to this pshat, the women have a shaychut to even those mitzvot that are patur, according to the Mechilta, not according to the Midrash. I advise him to get married for this reason! I guess so, I guess so, I guess so. Why couldn't it be? Why not? תלמוד לומר, the mitzvah of the kohanim was given to everybody? But they're patur? No, lechatchilah the mitzvah was given to kohanim. No, depends which mitzvah. No, you're talking about, that's ברכת כהנים. Every מצוה כהן has, eat kodashim, to be korbanot, I mean... Well you can have another kohen, you have to have Yisrael. Those these are things, it says that he's motzi, a kohen is motzi, or in a gilgul. I'm saying, but there is a sh'eilah, it could be that not the whole Torah is שייך to you. You have a shaychut to half of the Torah. Oh, the sh'eilah: Why, many acharonim hold like that. That the Torah was not given to women. Some, I mean, those מצות שהזמן גרמא were not given. They're not given to her. It's... No! I know they heard it, but it wasn't meant... When the Eibershter by הר סיני gave the mitzvot, and part of the rules of the mitzvot women are patur, so lechatchilah he said this is for you, this is for you. And the women are patur. It makes sense to say that. בפועל he doesn't accept it that way, he says, from Mekhilta, but there is a sevara like that. על פי זה יש לבאר הטעם שרק במכילתא מקדים בלשון רכה, מה שאין כן במדרש. Now

we'll understand why in the Mekhilta he uses the word לשון רכה, softly, and not in the Midrash. לשון רכה, דברי פיוס כאמור. לשון רכה means like encouraging words, things like that. יש לומר שהכוונה בזה גופא שנאמר להם ששייכות לראשי דברים, so he says like this: the fact that they are connected to ראשי דברים, דהיינו עצם וכללי התורה, which is for the etzem of the, the whole תורה, על פי זה מה שכתוב במכילתא בלשון רכה אמירה, ראשי דברים אמירה, שראשי דברים זהו לשון רכה, כנודע (סעיף א'). So he's saying now that ראשי דברים and לשון רכה is the same thing. It's not like two things. ראשי דברים is לשון רכה, but, but לשון רכה also means דברי פיוס. Why? ולכן לדעת המכילתא שבסדר זה ניכרת מעלת הנשים על האנשים, according to the Mekhilta, that they were given the etzem of the Torah and the men were given the details, it shows a maalah in the women. שרק להם אומרים ראשי דברים, כללי התורה, only to them we say the כללים. לכן מודגש במכילתא שאומר לנשים בלשון רכה, המעלה בנשים על האנשים. לשון רכה shows that there's a maalah. You you you're you're able to take easier. There's something easier that they could take. They could take that עצם התורה more than the men. מה שאין כן להמדרש, but according to the Midrash it's the opposite. כה תאמר לבית יעקב מורה על צמצום וירידה של דברי תורה בלשון. According to the מדרש, ראשי דברים means farkert, give them less. שאין מגלים להם דברי תורה כאנשים, don't tell them Torah like the men, כי אין יכולות לשמוע כל כך, because they can't hear so much. ולכן השמיט המדרש ביטוי זה. That's why the Midrash skips the words לשון רכה. Because לשון רכה the Rebbe טייטשט means explain to them that when I'm giving them ראשי דברים, it's a maalah, not a chesaron. That's the לשון רכה. לשון רכה means make it soft, make understand the maalah of it. It's not necessarily a stirah. Between what and what? These two these these speaking nicely to them because because they Not speaking nicely to them. Saying, telling, לשון רכה means telling them the maalah of what they're having. Right, they can get the point easy in an easy Yeah, but not because they're getting the point, because they're getting the עצם התורה. Definite. Adrabah, getting the point means you're giving the other point means you get them less. The other point means you're giving them less than the men. Why? They're giving them less? No, we're saying we're not giving them less, we're giving them the etzem, not less. על פי זה מובן גם המשך הלשון המדרש. This explains the המשך of the lashon of the מדרש, שלאחר פירוש זה ממשך דבר אחר למה נאמר נשים תחילה שהן מזדרזות במצות. Then the Midrash continues there another peshat. Why is it first to the women? Because הן מזדרזות במצות, they're more careful in mitzvot. לכאורה אינו מובן. Not understood. דפירוש א' לא נזכר כלל על הקדמת על דבר הקדמת נשים לאנשים. The first peshat didn't mention anything why the women come first. ומהי כוונת המדרש דבר אחר למה נאמר לנשים תחילה? Then he said another peshat why the women get first, because they're more careful to mitzvot. The only time you say another peshat on a certain thing if you had one peshat, then you have another peshat. There was no peshat before why the women are first. על פי הנ\"ל יש לומר, but based on what we said before you could say, שכוונת המדרש היא שהקושיא בפירוש א' במדרש הוא, it says like this: According to the first peshat comes out something strange. דכיון שאין אומרים לנשים אלא מה שיכולות לשמוע שזה פחות מאנשים, according to the Midrash, why are you giving the women only ראשי דברים? Because they can't get so much. That's too too much for them. אם כן למה נשים תחילה? So according to the first peshat becomes a kashya. So why the women first? Adrabah, first you give to whoever could take the whole thing, then whoever cannot take, you water it down. לכן מפרש המדרש שיש ענין שמצד זה הנשים קודמות שהן מזדרזות במצות. And that's what the Midrash says. You know why they were before? A different reason! Cause they'll be more careful in the mitzvot. Now, zerizut, zerizut is like speed. No, zerizut We say a person who's a zariz does it fast, but not It became in in in der velt became zerizin means somebody who is fast. That's not true. Mizdarezot is the same word. Same word. It's not זריזין מקדימין למצות doesn't mean zerizin means a person who is very careful in mitzvot. A person who is careful will do things as early as possible. And there came an expression by us, \"Oh, zerizut! Zerizut! Go fast!\" That's not what zerizut means. אמנם לפירוש השני במכילתא, אזי שפיר בפשטות סתם הקדמת נשים לאנשים. According to the other peshat, we understand why the women come first, כי זהו סדר נתינת התורה. According to the other peshat of the Mekhilta, what's that peshat in the Mekhilta? That they got the עצם התורה, obviously why they come first. How's the seder? First you say the כלל, and then you go into פרטים. שבתחילה באים כללי התורה ראשי דברים ואחר כך הפרטים, כמו בעשרת הדברות. אמנם צריך ביאור, we still need to understand, למה להמכילתא נאמרו ראשי דברים כללי התורה לנשים דווקא ולא לאנשים? Now we said לפועל ממש Mekhilta learns that the women got the עצם of the Torah, the כללים, not the men. Why takeh? He just figured out the peshat that that's must be the peshat in the in the Mekhilta. Not that they got it, the women got shorter, מצומצם, condensed and made it less. Adraba, they got the עצם, and the men had to get the דקדוק and the details. Why takeh? But you can't say they didn't get the עצם. The men didn't No, it doesn't mean that the עצם, ברוחניות עצם. It means He didn't give them the כלל. Maybe later they got the כלל, but לכתחילה, the women He gave the whole the whole Torah in one little thing, the whole Torah. And the men didn't get that. Why not? Because they didn't need to be busy with the details. ויש לומר! Now why should we listen to what you say? We'll listen to what the Rebbe says. ויש לומר, so the Rebbe says like this: שזהו בהתאם למעלה הכללית שמצינו בנשים לגבי אנשים. You come home to your wives, you got to tell them this little part this part you got to tell them. There's a כללותדיקע מעלה women have over men. Huh? They have a maalah, women over men, b'inyan avodas Hashem בכלל. Bichlal, in serving Hashem, women have a maalah. כי הנה נראה, and we see, שאצל נשים יש יותר בגילוי אמונה בהוי' ויראת השם.

Women have more emunah, women have more yirah, more fear, they have more faith, and they have more fear of Hashem. שאף שהטעם לזה בגילוי הוא לפי שאין שכלן חזק כל כך, the pshute reason it says is because their seichel is not so strong, שלכן קרובות יותר לקבל אמונה פשוטה ואינן עוסקות בחקירה, women will accept things faster. Don't This part don't tell them, yeah. Cause they don't they don't like they don't Tell Don't tell them נשים דעתן קלות, all this thing. Huh? Only if they get it. Only if they get it. If they don't get it, don't tell them. Tell them the חסידותישע פשט. It's okay. Okay. So so the pshute pshat is because they they're not such בעלי שכל, so they take in simple if we use our words, they're more naive. Who takes more more emunah? A naive person. A person who is a בעל שכל doesn't take you just tell him that's peshitus. Yeah, well that's what it is, it's a chesaron. ובשרש הענין, this is looks like, but the real root for this, הוא שמאירה עצם האמונה כפי שנמסרה מהקדוש ברוך הוא. the emunah, the way it comes from the Oibershter's side, shines more in the woman. ואולי יש לומר, you could say, שמטעם זה חילק בענין היחס, this is a reason, and this is an interesting vort here. When it comes to yichus, in other words, who do you follow? If you're a Yid or a goy, who do you follow? The mother or the father? שיעצם וכללות ישראל תלוי דוקא בה, whether you're a Yid or a goy, nothing to do with good or bad, Kohen or a Levi, Yid or goy, depends on the mother. שהנולד מן ישראלית הרי הוא ישראל. If

you're born to a Jewish mother, you're ישראל, אף גם כשאביו נכרי, even if the father is a goy. ורק הפרטים והחילוקים בבני ישראל גופא, the difference in Yidden, Kohen, Levi, Yisrael, all תלויים במשפחת אב, that depends on the father. Why? So, he says, that כיון שהתורה ומצות ניתנו לישראל דוקא, since Torah mitzvot were given to Yidden only, לכן להאם שבה תלוי קדושת ישראל יש נתינה מיוחדת של כללי התורה וראשי דברים. Since the woman is the one that has connection to the עצם of Torah of Yiddishkeit more than the man. That's why it follows her, not him. That's why she was given the כללים, the ראשי דברים, שהם שייכים לאמונה בה' ויראת ה'. The general idea of Torah, is שייכות more to אמונה, שהם כלל כל התורה כולה. It's the whole Torah. Because the whole Torah is emunah. וכלשון הכתוב ויצונו ה' אלקינו לעשות את כל החקים האלה ליראה את ה'. The whole Torah is made because to have yirah. So the klal of Torah is yirah. ולהאב שבו תלויים החילוקים והדרגות פרטיות בישראל. And the father where there depends in the details, ניתן לו במיוחד הדיקדוקים ופרטים דתורה. Because he has connected to the detail, but the mother has connection to the עצם of Torah. ויש לומר שזה גופא הטעם שנשים

פטורות ממצות עשה שהזמן גרמא. This is the reason עצם, why women are patur from those mitzvot which have a time. כי במצות גופא הרי מצות לא תעשה ומצות עשה שאין הזמן גרמא לא נמשכו ובאו בפרטי הגבלות הזמן כמצות עשה שהזמן גרמא. Negative mitzvot they're all chayav. Mitzvot that have no time, they're all chayav. These are mitzvot that are not נמשך into the concept of time. A מצות לא תעשה has nothing to do with time. מצות לא תעשה is you can't do it. Mitzvot, chametz is connected with time, like Pesach, Yom Kippur, not to eat. But, it's not, see, when you do something, it has to do you do it now. Not to do, it's, the same thing you're not doing the whole year. I can the whole year not eat chametz. There's no חיוב on it, but, it's not something that you're מרגיש now. There's no father by a brit? If there's no father? Yeah. The the wife, the mother has the the obligation like the father himself or is it the Beit Din? בית דין, בית דין. She has to go to the בית דין. Anybody, yeah. Anybody can be a שליח בית דין. ולכן נשים ליתר שייכות וייחוד לכלל התורה ומצות חייבות רק במצות שאין הזמן גרמא. Their שייכות, see, time is already a specific limit. The limitations, the woman's, עיקר is not a limit, it's the the general idea, something that's not connected to time, to limits. ואולי יש לומר שזהו תוכן ביאור האריז\"ל Maybe this is what האריז\"ל meant, שאין העצירה שכוונה נשים תעשינה לבד, they don't need a woman to do the מצות, כי בא נכללה שורש המצוה, because she's included in him, why is it like that? כי הנה כי ענין זה שבעסק התורה ומצות הפעולה בפרטי הגבלות הזמן שייך לפלג גופא השני חלק הזכר שבנשמה. This concept of mitzvot that has to do with time, that has to do with other half. And that's what he means, she doesn't have to do it, the other half does it. So before we said, so she's yotzei with him, nice, it's a deeper vort. It's a lower madregah. The fact that you have mitzvot connected to, that's a lower madregah, that he does. Between the two, everything is done, so that's him, he's lower. Yeah. The Rebbe was one of those that brought out מעלת woman more Do you see in any sefarim, you ain't got the מעלת woman and בכלל, you know, from the people, the מעלת woman, they're always The Rebbe was the one that brought them up to such, you know, made them into such a He did.

UMashiach, it's מלכות. So I'm asking you, מלכות, it's מן הבוקר. It's the higher מן הבוקר, אינסוף מן הבוקר. הנה כתיב, It says כימי צאתך מארץ מצרים, it's clear that this geulah will be like יציאת מצרים, וכשם שהיה ביציאת מצרים, just like by יציאת מצרים, שבזכות, בשכר, בזכות נשים צדקניות שבאותו הדור נגאלו ישראל ממצרים, that the Yidden came out of מצרים in the schar, the zechut of the women, ועל ידי זה קיבלו כל בני ישראל את התורה. They went out of מצרים, and received the Torah. Who received the Torah? Everybody, the men. But why did they go out of מצרים? Who made it possible to receive the Torah? The women. But the ביאתכם מצרים, the תעבדו את האלקים על ההר הזה, so the all Yidden, all the Yidden did received. כן הוא בגאולה העתידה לבוא, the same thing with this גאולה, שבזכות נשים צדקניות יצאו מגלות הזה, with the zechut of the women will go out of this גלות, וזוכים ללמוד תורתו של משיח, we'll learn the Torah of משיח, שילמד תורה את כל העם כולו, he will teach Torah everybody, מקטנם ועד גדולם, young and old, שלימודו יהיה באופן של ראיה, he'll teach it not he'll say it, We'll see it. ילמד הכלל גדול שבתורה. First, he's going to teach the whole klal. ידוע שלעתיד לבוא, שלעתיד יתגלה עצם פנימיות התורה וכולי וכולי, so the עצם of Torah will be נתגלה more לעתיד לבוא, which is connected why the women, it says נקבה תסובב גבר when Mashiach will come. That's our... דורות.

אין הדורות נגאלין אלא בזכות נשים צדקניות. צדקניות. צדקניות, that's true. That's right. All, like I was saying, the women are צדקניות. We need the women. Yeah, always, yeah. This is the right topic for the sicha, for the for the... כ״ב שבט. Oh, it's then, I don't even know. Shayach to כ״ב שבט, shayach to yahrzeit of your mother, and also shayach to the convention, the women's shluchos convention. Very good! How'd you know like that? השגחה פרטית מן השמים. Tonight starting. Yeah. Where's it being held? They are at the hotel. Yeah, they're at the hotel.