say שבירת הלוחות דאס איז איינע פון די זאכן וואס עשה משה מדעתו והסכים הקדוש ברוך הוא עמו. It's one of those things that Moshe did on his own. Moshe on his own decided to break the לוחות. He came down, he saw the עגל, he broke the לוחות, but Hashem agreed. Yishar kochacha. משה האט זיי צעבראכן ווייל ער האט געמאכט א קל וחומר. And it says: Why did he break them? He made a kal vachomer. מה פסח שהוא אחד מתרי״ג מצוות, מה דאך the קרבן פסח, which is only one of the 613 mitzvot, אמרה תורה כל בן נכר לא יאכל בו. So the Torah says any person who is a mumar, a mumar means somebody that worships idols, is not allowed to eat from the קרבן פסח, not allowed to participate in this one mitzvah. התורה כולה כאן. Here I have the לוחות, I have the whole Torah, and ישראל מומרים, and the Yidden did עבודה זרה, al achat kamah vekamah, certainly I can't give it to them. If they can't have a connection to the קרבן פסח, they certainly can't have the whole לוחות. So that was Moshe's idea, on his own. והסכים הקדוש ברוך הוא על ידו. Hashem agreed with him. שנאמר, it says later on when the Eibershter told him to make the second לוחות, he make, he told him make the second לוחות like the first לוחות, אשר שברת, that you broke. But the word אשר has another meaning. אמר ריש לקיש: יישר כחך ששברת. אשר שברת means basically thank you for breaking it. אחר מעשה? Yeah, yeah, that's what he says. He did it on his own, והסכים הקדוש ברוך הוא על ידו. Later the Eibershter was מסכים. טייטשט Rashi, Rashi says אשר, how do we learn it out from the word אשר? אשר is אישור. Ishur means a confirmation. שאישר ושיבח על שבירתו. Hashem confirmed and praised him for breaking the luchot. So Moshe did it on his own for this reason, because he felt that the Yidden don't deserve the Torah. If they If a mumar, someone that did avodah zarah, doesn't deserve one mitzvah, certainly doesn't deserve the whole luchot. דארף מען פארשטיין, we have to understand דער לשון אישור ווייזט אויף דער הסכמה של הקדוש ברוך הוא על שבירת הלוחות. The word אישור טאקע in Hebrew means confirmation. It shows that the Eibershter confirmed that it was good he broke the luchot. דער לשון פון שבח יא, but Rashi adds the word he praised him, מיינט אז די פעולה פון שבירת הלוחות איז אן ענין טוב וחביב. So not only the Eibershter said you were right. Could be you did something bad, you did something hurtful, but you had no choice, you had to do it. Hashem could confirm it. Here it says no, it was a good thing. Not only was it right, but it was good, וחביב, something that the Eibershter praised, it was a beloved thing. פאר וועלכעס קומט א שבח, you have to praise him. וואס איז דער שבח פון שבירת הלוחות? What's so good about breaking the luchot? You could say he had no choice, because the Yidden were so bad, so he had to do something drastic, something terrible. Sometimes you gotta give somebody a patch, but you can't say it's good. מען קען ניט ענטפערן אז דער שבח פאר משה פארן צעברעכן די לוחות, you can't say that why did he praise him for breaking the לוחות, איז פאר דעם וואס ער האט זיך אנגענומען פארן כבוד פון דער תורה. Hashem praised him, \"Why did you break the luchot? Because you felt that the Torah is so holy that that they you can't give it to such people, וואס ער האט זיך ניט געוואלט געבן צו מומרים, didn't want to give it to מומרים.\" That's the praise. So the praise is not breaking the luchot, the praise is: I saw how precious the Torah is to you that you even went to break the luchot not to give it to bad people. You can't say that, ווייל אדרבה, שבירת הלוחות איז היפך כבוד התורה. How could you say he showed honor for the Torah? Breaking the luchot is the opposite of honor. You took the Torah and you broke it. Imagine imagine we could see for us the luchot is one. Imagine Moshe would take the Sefer Torah and tear up the Sefer Torah! That's כבוד התורה?! This is even worse, he broke the luchot! כדי צו פארהיטן כבוד התורה, you taka you really have to protect the kavod of תורה, אז זיי זאלן ניט געגעבן ווערן צו מומרים, they shouldn't be given to those people who are bad, דארף מען דאס באהאלטן, און דורך דעם זיינען די לוחות בשלמות, תחת ההר, that's how what you should do it. Take the לוחות, don't give it to them, because they don't deserve it. Put it away! Hide it someplace under the mountain, אדער אין אן ארון, put it in a box, ווי מען האט נאכגעטאן מיט די שברי לוחות, like later on they took the broken לוחות and they put it in the ארון. That's If he'd do that, then I can understand. He didn't give it to them. Hashem says, \"Good! I praise you for realizing how great the Torah is, you can't give it to them.\" But what's so good about breaking? Why did you have to break it? So obviously there's something good in breaking it. Yeah, what was the value of the broken לוחות in the I just forgot. It's the לוחות! The Eibershter made it! מעשה אלקים! מכתב אלקים! It was like sapphire. Huh? Yeah, that's the גשמיותדיקע חלק. נאך א טעם אויף שבירת הלוחות שטייט אין מדרש. There's another reason that says in Midrash why Moshe broke the לוחות. First we gave the reason because he made a קל וחומר from the קרבן פסח. There's another reason: מוטב שתדון כפנויה ולא כאשת איש. Let the Yidden, or let it be punished, judged, to be tried for the עבודה זרה, the עגל, the calf that they did, let them be tried like a משל, like a woman who is not faithful. So it's not the same if she's a single woman or when she's a married woman. By breaking the לוחות he made it as if the Yidden are considered now single rather than married. די לוחות זענען אזוי ווי א שטר כתובה צווישן דעם אויבערשטן מיט יידן. The לוחות are like the כתובה, the document in the marriage of the Eibershter and Yidden. וויבאלד קלקלה עם אחר, איז נישטא קיין כתובה ס'איז פאראן, since she went she, in this case, meaning a Yid, went to another man, meaning to another god. So now, if you tear the document, that means, oh, you were never married. Isn't it too late? Huh? Again, isn't it too late? The משל is like, it's not a הלכה, but you have no proof. You can't judge her. The משל, the רבי doesn't bring the משל, but the משל is there was a a king who had a wife, and then he went away, and she קלקלה עם אחר, she went to somebody else, and the king came and wanted to kill her. So the good friend took the כתובה and tore it, and he said, \"Prove that she was married. You have no more proof. If you have no proof, you can't kill.\" So the אויבערשטער משה רבינו did the same thing here. עדים. Edim. He had edim. Who did he have? Yeah. Heaven, malachim. Malachim, right? Huh? Right? Yeah. וואס איז דא? לויט דעם טעם קומט אויס, according to this it comes out, אז דורך שבירת הלוחות איז ארויסגעקומען א טובה פאר יידן, so by breaking the luchot, something good came out for the Yidden. דורך דעם האט עס זיי פארהיט פון אן עונש חמור, this protected them, saved them from a terrible punishment וואס וואלט געקומען צו זיי וואס איז אנדערש ווי אשת איש, what they would have gotten had they been considered married, so to speak. אויף דיזע איז מוסב השבח של משה בשבירת הלוחות, so we understand why not only he said, agreed, confirmed his breaking the luchot, but even praised him. דערמיט וואס ער האט געבראכט צו הצלת ישראל, by breaking the luchot, you saved the Yidden. So the Eibershter praised him. אבער דאס איז ניט קיין ביאור מספיק, it's not enough. ווייל number one, נוסף אויף דעם אז איין זאך צו הצלת ישראל, צו וואס האט ער געדארפט צו ברעכן די לוחות? First of all the Rebbe, I'm not so sure he had to break it. In order there should the ketubah should not be around, you don't have to tear it. You could take it and put it away. Lock it up so no one will see it. Huh? Don't give it, yeah, so then it doesn't work. עס איז גענוג געווען אז ער זאל ניט איבערגעבן צו די יידן, צו די כלה. Don't give it to the kallah, don't give it to the Yidden. So that's first of all. Besides that, איז בפשטות הלשון אשר יישר כוחך ששיברת, what the Eibershter praised him, the lashon is for breaking it. It's mashma, one second, אז די אישור ושבח איז נישט אויף דעם וואס ער האט געטון א טובה, וואס איז ארויסגעקומען אן אנדער ענין, הצלת ישראל, he praised him not because what you did brought about something good, נאר אויף שבירת הלוחות גופא, he says he praised him for breaking the luchot. According to this pshat, breaking the luchot is no maalah, there's nothing good about it. Ela mai, because of that the Yidden were saved. So he should have said, \"You're great. I praise you for bringing about the savior of the Yidden, the saving of the Yidden.\" Why did he say, \"I praise you for breaking it\"? That's seems like the breaking itself is What does it mean to give, to give it to them? He hold it, I mean who's going to give it? He had it. If he put it away, what what's the action of giving it to the Yidden? He didn't put it away, he said he could have hidden it and that should be not obvious. Not obvious. If the Yidden, basically it means the Yidden shouldn't No, they wouldn't get the luchot, yeah. And this is this I tell you When Moshe got it, it's as if the Yidden got it. This is even this is even better than the mashal. In the mashal, like you asked, it's after the fact. They got married, they got, she's a married woman whether they tear the ketubah or not because here this was the marriage. Giving them the לוחות would have been the marriage. By breaking it, they're not married. They're תם married. Yeah, but as long as they didn't get it, they're not married, so he saved them. Right, that's what the Rebbe says. You can't put them away? No, don't give it. Put it away and don't give it. What does it mean, that's what I'm asking, what's bepo'al don't give it? He's got it and he puts it, when Moshe got it the Yidden got it. No, no, he was supposed to bring it to the Yidden. And give it to, so what, bring it to the Yidden. Yeah, give it to the Yidden and the Yidden should have it and see it, and he didn't, he took and broke it. He should have put it away. But they knew that he had it. So they knew he had it, but he was shaliach to bring it to the Yidden. נאך שטארקער איז דאס מדגיש אין כמה ראשונים. This is even more stressed what other some Rishonim say. זיי האבן געזאגט אז דער הכרח פון פירוש אשר שברת יישר כוחך ששיברת, some Rishonim say like this: what makes the Gemara say that when the אויבערשטער said אשר שברת, \"that you broke it\", means יישר, he's he's confirming, so they say, ווערט אפגעלערנט משום דכתיב בפרשת עקב שברת ושמתם בארון, because it says in Parashat Ekev, \"that you broke and put them in the ארון\". פון וועלכע מען לערנט אפ אז שברי לוחות מונחים בארון, so we learn out from there that the אויבערשטער wanted that even the broken לוחות should be put in the ארון. דעשמעינן מינה, from that we see, ששבירתם חביבה לפניו, we see that the אויבערשטער was happy, because if the אויבערשטער would be, \"You lied! He wouldn't have said put it in the ארון. See, the ארון was supposed to be a place where the אויבערשטער shows His love to the יידן, אין קטיגור נעשה סניגור. He would put into that ארון, which is supposed to show the connection of the אויבערשטער to the Yidden, put in something that represents something bad, that the אויבערשטער is unhappy? So from that we have a re'iyah that the אויבערשטער was happy. דעריבער פֿאַרשטאַנדיק, from that we understand, that דאָס וואָס שבירת הלוחות איז געווען אַ דבר הרצוי, from that we see that the fact that the שבירה, breaking the לוחות, was positive thing, is נישט נאָר דערפֿאַר וואָס דאָס האָט דעמאָלסט געבראַכט די הצלה פֿון יידן, not only because at that moment when he broke it, that saved the Yidden. ובפרט אַז די הצלה דערמאָנט דעם חטא פֿון יידן, וואָס צו דערמאָנען שטענדיק אַז מען דאַרף טאָן אַזאַ הצלה. By the way, but when we say that he did something to save them, that itself brings about the fact that they deserved to die. So that itself shows that something negative here. איז עס דאָך ווידער אַן ענין פֿון קטיגור, so again it's not such a good thing. נאָר די שבירה אַנהאַלט זיך אַ מעלה וחביבות מיוחדת, the fact that the Oybershter said put it in the ארון, which shows that the Oybershter was happy with the breaking, shows that this breaking is not just at that moment it did something good because it saved the Yidden. The broken לוחות represents something good. That's why later on, when it's years, hundreds of years later after this whole story was over, the לוחות the broken לוחות were still in the ארון. So that shows that break broken לוחות is breaking the לוחות is something good. What is it? ובפשטות קען מען דאָס מסביר זיין לכאורה, that maybe you can explain it על פי דברי המדרש, based on the מדרש, אַז משה רבינו האָט זיך מצטער געווען אויף שבירת הלוחות, it says like this, Moshe Rabbeinu felt bad. After he broke the לוחות, he felt bad. אמר ליה הקדוש ברוך הוא, השם said to him, אל תצטער בלוחות הראשונות, don't be upset that there were first לוחות and you broke them, שלא היו אלא עשרת הדברות בלבד, because in the first לוחות you had the Ten Commandments, ובלוחות שניים אני נותן לך, I'm going to give you now the second לוחות, שיש בהן הלכות, מדרשות, אגדות, כפלים לתושיה, everything. By having a second לוחות, that brought about that the Yidden have much more Torah. Now you're going to have, he says, הלכות and מדרש and אגדה, and and כפלים לתושיה means double, but the word כפלים I guess in the bottom he says when he just quotes the פסוק, כפלים doesn't necessarily mean double. כפלים means many more, manyfold. All. Isn't it more like a התפשטות of the Torah, all these other many more more parts? In other words they couldn't handle that, to get the whole Torah as We'll see in a second. We we we just started this, we didn't get anywhere yet. When Moshe Rabbeinu got some of the broken לוחות, he got rich. No, not from the broken, the second לוחות. When he when he carved out the second לוחות, the chips From second לוחות? Not the first one that he broke? First, no. He broke, and then put in the ארון. ודאָס איז דער פשט, יישר כחך ששברת, so this is what he meant, that the Oybershter confirmed and praised him for breaking. דער שבח והחביבות פֿון שבירת הלוחות איז צו די לוחות עצמן. The breaking the לוחות is is a good thing in itself for the לוחות. Why? די באַלד אַז דורך דעם זענען זיי געגעבן געוואָרן די לוחות שנייות, because because he broke the first לוחות, they got the second לוחות, וואָס איז העכער פֿון די לוחות הראשונות כפלים לתושיה, which are greater. So it's good that you broke the לוחות, and it's you did something good, you brought out something special, that now you're going to have more Torah. Yeah, that could, but the second לוחות are much more. Says, if not for the second לוחות, all we would have is only this, only a limited part of It says, only would be חמשה חומשי תורה וספר יהושע בלבד. That's all. Probably not, because it says here that he gave more now. They wouldn't see it. Because we have to, because we're at a No, that's not what he says. No. No, he says, don't feel bad, you gained by it. He said, you felt bad you broke the לוחות, don't feel bad, the אויבערשטער said, because you got more now because of the second לוחות. און מ'פֿאַרשטאַנדיק אויך פֿון דעם מקור המאמר יישר כחך ששברת, now he says, I'll prove it. Look in this source in the Gemara, where the Gemara quotes this לשון that the אויבערשטער said thank you, or be happy that you broke it. What does it say there? אמר ריש לקיש, ריש לקיש said like this: פעמים שביטולה של תורה זהו יסודה. Sometimes the bitul of Torah, the what, how do you translate it? Nullification. The nullification, or the the the breaking Torah is יסודה, that's the foundation to Torah. He quotes this pasuk. It says אשר שברת, יישר כחך ששברת. So you broke the Torah, and the אויבערשטער said this is good. דער פירוש הפשוט איז, in ביטולה של תורה זהו יסודה, the simple pshat, what did he mean if you break the Torah this could be the foundation? אַז ביטולה של תורה גופא טוט טאָן that the ביטול תורה accomplishes the יסוד וקיום פֿון תורה. New start, no? Not only a new start, it's the יסוד, now you have the foundation. נאָר אויב מען זאָל לערנען פֿון יישר כחך ששברת, it's based on די הצלה פֿון כלל ישראל, קען מען נישט זאָגן זהו יסודה של תורה. If you're going to learn the מעלה of breaking the לוחות is because has nothing to do with Torah! Here we're saying the breaking it is the יסוד of Torah! והיינו, so what does that show? אז דער מאמר is מדגיש, this statement shows אז דווקא דורך שבירת הלוחות איז געווען יסוד פון תורה, only through breaking the לוחות came the foundation, וויבאלד אז דורך דעם איז געווען די נתינה פון לוחות שניות ואחר כך כפליים לתושיה, because this brought, because he broke the Luchot he got the second, and the second one is greater, so breaking the Luchot is the foundation of a lot of Torah that we have. דאמיט ענטפערט מען נאך א שאלה, this answers another question. פאר וואס איז דער אישור ושבח פאר שבירת הלוחות נישט געקומען באלד נאך שבירת הלוחות? ווי ס'דארף צו זיין לכאורה. When do you expect the Eibershter to tell Moshe, you know, you broke the Luchot, good that you did it? After he did it, as soon as he did it, Hashem should say, and Moshe felt bad obviously, I mean you can imagine I'm just trying to imagine in my mind, how did Moshe feel when he had to break the Luchot? Moshe Rabbeinu who knew what the Luchot are, and he had to break it, you feel so bad. So right away the Eibershter should have told him, you know, don't feel bad. When did the Eibershter tell it to him? ס'איז מרומז ערשט פארן ציווי 40 טעג שפעטער פון די לוחות שניות. When he told him make the second לוחות, פסל לך, make carve out the second לוחות כראשונים like the first אשר שברת that you broke. So when he told him to make the second Luchot, he hinted like the first לוחות אשר שברת that you broke, which meant to say, it's good that you broke it. Why did he tell it to him later when he made the second Luchot? Why didn't he tell him right away? The answer is, ווייל די מעלה און די תועלת פון שבירת הלוחות קומט בהתגלות ערשט מיט די נתינה פון לוחות שניות ואחר כך כפליים לתושיה, because the way we said before, the whole Maalah of breaking the Luchot is because that made it possible for the second Luchot. So when did he tell it to him? By the second Luchot. How about is this is after Moshe told Hashem to erase him from the Torah, right? That he said before he came down yet. Right, okay, so in other words he didn't it didn't it didn't matter. I mean for him it was easier for him to break the Luchot. I mean he already told him, take me out of the Torah. Listen, yeah. So he had a certain So the Torah is not so important anymore? All right, not that it's that's not that's not true. Strength to do something on his own. No. No. So Lichora this could be the answer. The answer is that breaking the Luchot is not just confirmed by the Eibershter, the Eibershter was Maskim, but praise. So we have this answer, praise, why? Because that brought about the second Luchot which had more Torah. ס'איז אבער הא גופא טעמא בעי. But this itself needs explanation. פאר וואס האט דער אייבערשטער נישט געגעבן די הלכות, מדרש ואגדות גלייך מיט די לוחות הראשונות? Why? Takeh why did the Eibershter wait till the second? Why didn't he give them right away? פון מדרש איז משמע, from Midrash it comes out אז דווקא נאכדעם ווי ס'איז געווען שבירת הלוחות הראשונות, that only after the first were broken האט געקענט זיין די ענין פון כפליים לתושיה בנתינת לוחות שניות. That's the only time you can have more Torah, because they broke it. און אויב ס'וואלט געקענט זיין כפליים לתושיה אויך בלי שבירת הלוחות הראשונות, if the Hashem could have given the rest of the Torah without breaking, ווי אזוי וואלט ער מנחם געווען די צער של משה? So how does Moshe's pain be taken away? Hashem, \"Don't worry, you get more Torah.\" But if that could have happened anyway, Moshe should still feel bad. Why did I break the Luchos to get more Torah? You could have done it without it. So ממילא it comes out from here that it was only through the second Luchos, through the breaking the first Luchos that the second Luchos could bring more Torah. איז תמוה, so it's not clear, וואס איז דער קשר פון נתינת הלוחות ענין פון כפליים לתושיה, הלכות, מדרש ואגדות מיט שבירת הלוחות דווקא? What's the connection that only because the Luchos were

broken, that's why the Hashem could give more Torah? What's the connection? It's a strange thing. איינע פון די ביאורים אין דעם, יש לומר, one of the explanations I can give is like this. מ'האט שוין גערעדט כמה פעמים, I said I spoke many times, אז די הקדמה ותנאי כדי א ייד זאל קענען זיין א כלי צו תורתו של הקב״ה, that an introduction and a condition how a Yid is able to be a vessel to receive the Torah of השם, דארף ביי אים זיין דער ענין פון שפלות וביטול. He has to be humble, has to feel himself low and has to be humble. ווי מען זאגט אין תפילה, like I can say like we say at the end of שמונה עשרה, ונפשי כעפר לכל תהיה, פתח לבי בתורתך. I am like dust, open my heart to Torah. That means כדי ער זאל האבן פתיחת הלב צו ארייננעמען און אויפנעמען תורתך, what we're saying is in order to have an open heart, the heart should open up to be able to contain and absorb your Torah, Hashem's Torah, איז די הקדמה והכנה לזה, the introduction and the preparation is אז עס זאל זיין בביטול. He should be batel, nullified. און נישט סתם ביטול, not just סתם a little bit humble, נאר באופן פון כעפר לכל, to be like dust to everybody. און ווי די Gemara זאגט, the Gemara also says, אם משים אדם עצמו כמדבר זה שהכל דשין בו, if a person makes himself like a desert. What's the What's a desert? A desert is an open area where everybody could walk, everybody steps on it. In my house, it's not open, not everyone could step on it, you've got to have permission. A desert, everybody could step. If someone is like that, that means he lets himself be stepped by everybody, means he's בטל, תלמודו מתקיים מתקיים בידו. He will His learning will stay. ס'איז נישט פשוט, because ער פילט אז ער האט עפעס א זכות מקבל צו זיין דעם אייבערשטנ'ס מתן תורה. So, it's not like people think. What that means is, you got to feel humble לגבי השם. You're going to learn Torah, you got to realize that it's Hashem. That's not enough. נאר עס מוז זיין די געפיל פון שפלות לגבי כל אדם. You got to be humble for everybody too. שהכל דשים בו, it says you got to be like a מדבר, like a desert where everyone steps on it. Why is it? Why is it that in order to absorb Torah, you have to be completely self-nullified?

Answer is, וואייל תורה איז דאך תורתו, חכמתו של הקדוש ברוך הוא, because the Torah is Hashem's wisdom. וכשם שדער אייבערשטער איז אין סוף, just like Hashem Himself is infinite, און דער שכל פון א נברא קען נישט האבן קיין תפיסה בו יתברך, and a person's finite mind cannot grasp Hashem, cannot grasp infinity, על דרך זה חכמתו יתברך העכער פון דעם וואס א נברא זאל קענען תופס זיין. So Hashem's wisdom is also infinite. So how could a finite mind grasp the infinity of the Torah, of Hashem's will? און אף על פי אז דער אייבערשטער האט מצמצם געווען חכמתו יתברך אין דער תורה וואס ער האט אראפגענידערט און זי אנגעטאן, זיך אנגעטאן אין די ענינים התורה כמו שהיא לפנינו, even though Hashem contracted the Torah, and put it down and brought it down, and clothed it into the ענינים the way we have it down here, which is, so to speak, limited, the way the Torah talks about putting on tefillin, it's a limited thing, באופן אזוי דער שכל פון א נברא למטה זאל קענען האבן השגה אין תורה. He made it so that we could understand the Torah. We could understand the Torah. We, Der Eibershter brought it down. The way the Torah is by Hashem we can't, but He brought it down you could. דאך איז תורה פארבליבן חכמתו של הקדוש ברוך הוא אויך ווי זי איז אראפגעקומען למטה. Coming down, being dressed into physical world, it still remains the chochmah of Hashem. So what he does, I don't know if he'll explain it here, but the point is, to understand it the way the wisdom is put down here, you could. You don't have to have bitul. You can have a big baal gaavah, you have an arrogant person, you can have a goy, and they learn, they'll understand. But you know what happens then? You don't take the holiness and the godliness of the Torah. You take the Torah as a logical chochmah. A subject. That's a subject. If you don't have bitul. But if you have bitul, then when you learn Torah, you contain, you take out of the Torah the infinity which is hidden in the Torah the way we have it. און דעריבער, and since in Torah you have this infinity of השם, כדי א נברא זאל באמת משיג זיין די חכמה אלוקית, in order for a Yid when he understands Torah, he should get understanding of the godliness in the תורה, און נעמען תורה וואס איז בעצם העכער פון מציאות הנבראים, and to take the Torah which is really higher than creation, higher than a creature, מוז ביי אים זיין דער נפשי כעפר לכל תהיה, דער ביטול פון מציאות הנברא בתכלית. You have to be completely nullified, not only לגבי דער אייבערשטער, but you are something. As a as a person you got to be nothing, because because if you're limited, you cannot take the unlimited. You got to undress yourself of your limitations. And the limitation is the fact that you're a נברא, you're a creature. און דאס איז די שייכות צווישן שבירת הלוחות און די לוחות שניות וועלכע זענען געגעבן געווארן הלכות, מדרש, אגדות, תורה שבעל פה. And this is the

connection why only after the לוחות were broken and we got the second לוחות, דער אייבערשטער was able to give us Midrash, Aggadah, which means Torah Shebaal Peh. Basically the whole of the oral Torah came after the breaking of the לוחות. Why? איינע פון די ענינים אין וועלכעס עס איז ניכר אז ס'דערהערט זיך ווי תורה איז אויך למטה חכמתו של הקדוש ברוך הוא, when you learn Torah down here, and we say Torah really is from Hashem, just like Hashem is infinite, Torah is infinite. Where do you see the infinity of Torah? Torah, you have a Chumash, you have a Sefer Torah, it's limited. It starts one place, finished off another place. Where do you see the infinity of Torah? Now, obviously even in in in a in a פסוק of Torah there's infinity, but you don't see it. Is there anywhere, in any concept where we see how the Torah is infinite? Yes. Where do we see it? איז דער ענין הבלי גבול וואס מ'זעט אין תורה, ארוכה מארץ מדה ורחבה מני ים. The fact that there's so much to Torah that there is no end to it. Where is there no end to it that you see? וואס דאס, וואו דער אין סוף פון תורה בגילוי אין תורה שבעל פה דווקא. That's only in the oral Torah. In the in the written Torah, we don't see how it's infinite. It is, but we don't see it. תורה שבכתב איז דאך דווקא מיט א מדידה והגבלה. The

written Torah is limited. לא תוסף ולא תגרע. You can't miss a word in the in the Sefer Torah, you can't add a word. There's an exact limitation to the Torah. Torah Shebaal Peh is a Peirush on the on Torah Shebichtav. Yeah, but still. Torah Shebichtav, you'd say that the שורש שרשים Sure it is. expands into it. But we but we don't see it. מה שאין כן תורה שבעל פה איז אדרבה. By the Torah it's the contrary. עס דארף זיין להוסיף, it says you should constantly add. The Zohar says every Yid who is able to, has to find new insights in Torah. מען דארף מחדש זיין אין תורה, you have to bring new insights, און אין דעם איז דאך נישט קיין קץ, there's no limit. There's so much sefarim written on How many books? Tens of thousands! Wait tens of thousands, hundreds of thousands of books. And still today you can have people who come up with a new idea. Can have, you know, new halachot, but you come up with new ideas and you could come answer a question that comes up that was never discussed. Can you text on Shabbos? 100 years ago they didn't discuss that. So now you have to, but you base it on what you had before. But there's a new, now there will be a new halachah that rabbanim will come up, whether you could or not. So it's unlimited. Like different interpretations? That's also, yeah, different interpretations. און דערפאר זיינען די הלכות, מדרש, אגדות געגעבן געווארן דוקא נאך שבירת הלוחות. That's why this, the Torah Shebaal Peh, the oral Torah which is infinite, physically infinite, that was the, that could only come after the breaking of the לוחות. Why? We said before that in order to get the infinity of Torah, you have to be batel. The שבירת הלוחות will show, shows, made the bitul, and that's why then they were able to get Torah Shebaal Peh. מתן תורה איז געווען דאס מאל ווען דער אויבערשטער האט בעצם גולה געווען די מעלה פון עם ישראל. By Matan Torah, when the אויבערשטער gave us the Torah, that's what He showed the Yidden: בנו בחרת מכל עם ולשון, Hashem chose us from all nations, ורוממתנו מכל הלשונות, He elevated us, He chose us, He made us higher. איז דאריבער מובן אז דעמאלטס ווען די יידן זענען געווען אין א מצב פון רמימות והתנשאות, the Yidden were, can you imagine how great they felt by Matan Torah. Lifted. The אויבערשטער, lifted! What does lifted mean? You feel, oh, baruch Hashem, I was chosen. It has a certain form of sometimes of gaavah. זענען זיי על פי טבע דקדושה נישט געווען שייך צו א מצב פון כעפר לכל. They couldn't have been in a in a situation of being like dust to everybody, being batel. Top of the world. Huh? Top of the world. Top of the world. אמת טאקע אז די התגלות השכינה בשעת מתן תורה האט אויפגעטאן אין זיי דעם רגש פון חרדה און ביטול. It's true that when the אויבערשטער came to Har Sinai, it got them scared. Says they were standing, ויחרדו. Now what does scared mean? Batel. But batel to who? To the אויבערשטער. עס איז דאס אבער כלל נישט לכל. It's not batel to all other people, to everything else. און דאס איז געקומען עכ\"פ מלמעלה. Besides that, Hashem caused it, that not that they themselves became batel. די יידן מצד עצמם, they on their own, שטייענדיק אין תכלית העילוי והתנשאות, at the moment when they were in such a high, on such a high, als מקבלי התורה, when they received the Torah, the חמדה גנוזה of Hakadosh Baruch Hu, the secret, the the the treasure of Hashem, זיי זענען נישט געווען שייך צו ונפשי כעפר לכל תהיה שהכל דשים בה. They were not shayach. כאיש אחד בלב אחד. Huh? Yeah, yeah. So they had achdut, but at the bitul that as a nivra. פארקערט, maybe all the people together felt one big chunk of goodness, but they felt good. און דאס איז יישר כחך ששברת. That's why the אויבערשטער thanked and praised Moshe for breaking the לוחות, ווייל די שבירת הלוחות און דער אופן פאר- און שבר לעיניהם, when he broke the Luchos in front of all the Yidden, what did that do? האט אויפגעטאן ביי יידן דעם געפיל פון שפלות ושבירת הלב. This basically broke their heart, and this made them feel so low. וואס דאס האט זיי געמאכט א כלי ראוי צו קענען אויפנעמען די כפליים לתושיה, פולע שניות און ריבוי עד אין סוף תורה שבעל פה. This made them, without this they weren't able to receive Torah shebaal peh, the whole Torah, the infinite infinity of Torah. When they broke the Luchos and made them broken, now that they got completely broken, now the אויבערשטער gave it. And that's why the אויבערשטער thanked Moshe Rabbeinu. Felt so good they made the חטא העגל. Huh? Felt so good they made the חטא העגל, then they had to break the Luchos. What do you mean they felt? One can't hold on. They felt so good, then came the חטא of the עגל. That's bad. Right, and then they had to knock them down to feel that... It came because of the עגל, but l'poal, that made them fit to be able to receive the Luchos. דערמיט וועט מען אויך פארשטיין דעם טעם וואס לוחות ושברי לוחות מונחים בארון. This will explain why when they put in the ארון, they put the Luchos, they put the new Luchos, the second ones, and they also put the broken ones. Why both? ווייל די רוחות לוחות ושברי לוחות זיינען בעניינם פארבונדן מיט די צוויי ענינים וואס פאדערן זיך צו אויפנעמען תורה. Because the Luchos represent Torah. There are two qualities that a person must have when you come to learn Torah. We'll see exactly what it is. These two qualities are found, are hinted in the Luchos, the second Luchos, and the broken Luchos. Why? לוחות איז ענין פון תורה, ס'איז קלאר אליין. בכלל, לוחות is Torah. And not סתם תורה, the way Torah is carved, carved in the stone. וואס ביי חקיקה זענען די אותיות נישט קיין צוגעגעבענע מציאות צו דער זאך אין וועלכער זיי זענען איינגעקריצט. Carved, when words are carved out in the stone, the words are not an addition, a separate entity of the stone, נאר די אותיות זיינען א מציאות איינס, the letters are part of the stone. ס'איז א חלק, חלק בלתי נפרד פון דעם אבן אין וועלכער זיי זענען איינגעקריצט. It's a It's not a separate entity than the stone in which it's carved out. מה שאין כן אין א ספר תורה, when you write a ספר תורה, זענען די אותיות געשריבן מיט דיו על הקלף. The letters are written on the parchment with ink. א דבר נוסף על הקלף. You take ink and you put it on. So even though they're very close and they become one, but it's still two entities. וואס דעריבער איז שייך צו מ'זאל די אותיות אפטיילן, אפמעקן פון קלף. That's why you could erase the words, 'cause they're separate even though they're connected. But carved out in the לוחות shows how you are not a separate entity. The words of the לוחות were not any entity of its own. דאס איז מרומז אויף דעם ייחוד נפלא וואס ווערט אויפגעטאן דורך לימוד התורה. So the לוחות show the connection a Yid has to Hashem through learning Torah. אז דער שכל האדם איז אריינגעטאן און ארומגענומען מיט חכמתו יתברך, that when you learn Torah and your mind is absorbed in Torah, גלייכצייטיק נעמט ער זיך אריין חכמתו יתברך באופן אז זיי ווערן מיוחדים ממש מכל צד ופינה. When you learn Torah, your brain becomes one with the idea, the Torah you learn. That what happens. That's what the לוחות in general, regardless of the first or the second, the broken, לוחות represent the unity of a Yid with Hashem when you learn Torah. שברי לוחות זענען מרומז The fact that you put in the other לוחות, the broken ones, that's מרומז אויף דעם ענין פון ביטול, as we said. That shows on the bitul, די צובראכנקייט וואס פאדערט זיך כדי צו קענען אויפנעמען תורתו, ונפשי כעפר לכל תהיה, על ידי זה דווקא פתח לבי בתורתך. The broken לוחות represent the bitul. So in the לוחות that were laying in the ארון you had it. One of them represented whole לוחות, and words were there complete, united, one with the לוחות, and then you had the broken לוחות which represent the bitul. But די צוויי ענינים וואס פאדערט זיך, these are two things that you have to have when you learn. When you learn you have to learn and get connected to the Torah, and you have to have the bitul. So that's why in the ארון you had these two. Now these

two things, he says, that you need for learning Torah, אין תכונתם הופכים. In quality they are opposites to each other. אין לימוד התורה פאדערט זיך די מציאות, די ווירקונג און אויפטו פון שכל האדם. When you learn Torah, you have to have your שכל. Imagine a guy could say, \"I can't use my head because I'm battel to the אייבערשטער, I'm nothing.\" No, you Huh? A believe is true. Yeah, like I said last time. Yeah, a bachur said, asked him, \"Do you understand peshat in a Tosafot?\" \"I trust Tosafot. I know Tosafos, definitely great people, it's the Torah, I trust them. I have emunah and bitachon, everything is good.\" No good, you got to use your brains, which is a metziut! וואס דאס איז בכלל דער חילוק בין קיום המצוות ללימוד התורה. That's the difference between doing a mitzvah and learning. ביי קיום המצוות איז דער עיקר אשר קדשנו במצוותיו וצונו. By doing a mitzvah, the main thing is Hashem said, I got to do it. You don't have to understand. אז דער איד פאלגט דעם אייבערשטן און טוט זיין רצון בקבלת עול. So you do it, you accept the yoke of Hashem. You accept מלכותו בקבלת עול. In mitzvot, you accept the yoke, and I do it. You said so, I'm doing it. מה שאין כן לימוד התורה, קען מען נישט יוצא זיין מיט קבלת עול אליין. You can't say, Hashem, okay, I accept your Torah, everything is fine. That's not learning Torah. נאר עס מוז זיין תורה שבעל פה הבנה והשגה. When you learn Torah shebe'al peh you have to understand the Torah. ביי לימוד התורה איז נישט גענוג וואס דער איד גלייבט באמונה שלימה אז אלץ וואס שטייט אין תורה איז אמת. Not enough a Yid believes that everything it says in the Torah is a hundred percent true. That's not learning Torah. That's fine, you got to believe that. לימוד התורה, learning Torah means אז ער לערנט די ענין פון תורה אזוי אז ער זאל זיך אפלייגן אין זיין שכל. You learn it so your brain understands it. Your your your your moach understands it. ווען א איד לערנט א קשיא אין תורה, when you learn and the Gemara says a קשיא, דארף דער ענין זיין קשה, שווער ביי אים אין זיין שכל. So your mind should not understand. It should should bother you. You pashut don't understand it. Even though who doesn't understand? I don't. So I It bothers me that I don't Who are you anyway? Who cares if we don't understand? No, that's no good if a person is going to say, who cares if I understand or not, I don't care if I do I don't understand, big deal. No, you have to know that you don't understand. און דער תירוץ פון תורה אויף דער קשיא דארף אראפנעמען די שוועריקייט, באופן אז אין זיין שכל וועט דער ענין ווערן רעכט. And when you learn the teirutz, now in your own brain, now I understand it. So there is a stress of I, my brain understands it. און דווקא דורך אזא לימוד ווערט אויפגעטאן דער ייחוד נפלא. And only if you learn it with understanding then you become united, אז דער שכל האדם נעמט ער אריין אין זיך און ווערט ארומגענומען פונעם שכל התורה, that now you take the Torah in you and the Torah surrounds you. It's only if your brain If you don't understand it in your brain, then you're not united with it. It's only if your brain understands. So that's when the one thing. The aber la'idach, on the other hand, כדי אז דער לימוד התורה זאל זיין באופן אז זיין שכל פשט זאל זיין מכוון לאמיתתה של תורה, but in order for your seichel to be mechuvan, you should find the right pshat and you should connect yourself to the בלי גבול, דאס הייסט אז זיין שכל שכל האדם הנברא זאל זיך אפלייגן ווי דאס איז חכמתו יתברך, that your finite limited seichel... which you you must use to understand, should connect and should feel the the wisdom of השם, וואס איז באין ערוך העכער פון שכל אנושי הנברא, which is completely beyond connection to a person's human brain, מוז דאך זיין די זאך פון ביטול. Here you have to have the opposite, not to feel your entity, your metziut. You have to have bitul, כעפר לכל. You have to be like, say whatever, שברי לוחות. You have to have the feeling of the broken luchos. וואס דורך דעם הייבט זיך אויף דער שכל אנושי של אדם, through that, the seichel of a person is elevated העכער פון זיינע הגבלות דערפאר שטייט בהסכם צו חכמתו יתברך, then your seichel gets helps you get that you understand and get connected to the אייבערשטער'ס בלי גבול. So in order to learn Torah you have to have two opposites. You have to feel yourself as a being and you shouldn't have bitul, כי אויב ס'איז bitul you won't learn. You got to be

strong and, \"I, yes, I have to learn, I have to understand,\" and the same time have bitul. ווי קען עס זיין? Like in Tehillim it should be like There it's like a בלי שכל. That's a special quality of Tehillim, that even though you don't understand you get a schar as if you understand it, but still like like this, but still you don't get the יחוד נפלא. If you don't understand it You get schar. You get schar, אלץ גוט, but the יחוד נפלא, the connection, you don't get. You say there's different levels of יחוד and how much you understand and how deep you understand? Sure. Yeah, kifshuto it's like that. ווי קען עס זיין צוויי תנועות הפכיות בבת אחת? How could you have two opposites at the same time? לוחות ושברי לוחות מונחים בארון, they're both of them in the Aron at the same time. So the answer is like this: בנוגע דעם ארון זאגן חז''ל מקום ארון אינו מן המידה. Concerning the Aron, the Gemara says that the Aron took up place and didn't take up place at the same time. ודאס איז א חיבור פון שני הפכים בבת אחת, that itself is two opposites. ס'איז מקום ארון, א מקום מיט א מידה אמיתית, it's a place of the Aron, a special place that took up space, מידה מחוייבת על פי תורה, a certain measurement that the Torah said you must have, שנאמר אמתים וחצי, all it had to be this long and this wide, and it had to be. און צוזאמען דאמיט איז דער מקום גופא געווען אינו מן המידה, מידה ואינו מן המידה בבת אחת. At the same time it didn't take up place. So it's place and not place at the same time. Why? ווייל אין ארון שבתוך קדש הקדשים איז געווען התגלות עצמותו יתברך, because in the Aron was the giluy of the

essence of השם, וואס ער יתברך איז נמנע הנמנעות, he's there's nothing impossible by Him, ונושא הפכים, he has he could have two opposites at the same time, כביאור Rashba בזה, like the Rashba says. Right, they are the the full luchos was also in the קדש הקדשים, right? The what? Right, the whole the whole luchos. The same whole time there. The luchos and the broken Luchot, both Luchot were there. Right, they were there was a different different shitot, no? One they were on the outside or the inside? That's the Sefer Torah. Oh, Sefer Torah. ובמילא קען דורך אים זיין דער חיבור פון שני הפכים בבת אחת, so in the Luchot you could have two opposites, because the whole metziut of the aron is two opposites. So you can have the two opposites: the Luchot, the whole Luchot and the broken Luchot. The whole Luchot represents that you really have to learn with your brain, the broken Luchot represents you have to have bitul, and together, yes, the Luchot could take it. על דרך זה איז בנוגע ביים ארון אין נפש האדם, same thing when we talk about the aron in the person. כידוע וואס שטייט אין ספרים אז אלע פרטים אין משכן, מקדש וכלים, זיינען פאראן דוגמתם בנפש האדם. We know whatever we have in the Beit HaMikdash in all the vessels you have in the person. Pnimi is the פנימיות הלב, so what's the aron in the קדש הקדשים?

What is that? The penimiyut of the penimiyut of your heart, the יחידה שבנפש, the essence of your neshamah. It's on the עבודה פון יחידה שבנפש, יחידה לייחדך, because of the יחידה וואס אין איר איז מאיר בחינת יחיד, יחיד למעלה, in the יחידה you have the unity, the true unity of Hashem which is עצמותו יתברך, the essence of השם, קען ביי א אידן זיין ביידע תנועות הפכיות בעבודת השם בבת אחת, you can have two opposite feelings: לוחות ושברי לוחות מונחים בארון, what you can have. That's in יחידה שבנפש, it's not something that's revealed, and and here we're talking really Oh, because you have the יחידה you could be megaleh this. Yishar koach, הבנתי. הבנתי. Someone said about being nervous, Moshe Rabbeinu was nervous, very nervous. No, he was ka'as! אסור לכעוס, נכון? No. אסור לכעוס! He took it and boom! No, it says if you see somebody doing bad and the only way you could help him you got to become beka'as, you got to become angry. Yes! So an an רב לתלמידיו can get angry. Yeah. And beat them also? When I was a kid Yeah, yeah, it says you should hit them.