3rd shiur - R' Chaim Schwartz Likutei Moharan Torah 61.

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Okay, so we're holding the Kutimaran Samach Aleph, 61 days.

And we are.

We're at.

So here.

Let's go back to the beginning of bays.

Okay?

Okay, Rebbe, elsewhere we say is the mnemonic for reish penei yisrael Rebbe.

There are those, there are manhicim that are called rebbe, shelimudam melo hamaisaras.

Okay.

Their learning is from maisaras.

Maisaras here is referring to excrement, meaning the point is that it's extra.

It's not relevant.

It's waste not.

It's not that they may give mutar.

Okay, very good.

Yeah.

It's not that they.

They can't even control themselves, meaning they don't even have a shlita over themselves.

And for sure they can't lead others.

However, they take the COVID Lahanai ga' ilam sarekh lirais shalay la has mecha.

So what's clear is it has to be.

One has to be careful not to give them smichah shloilita, not to give them any kind of power.

Now here, tikef and O seem to be two different things.

Takifa is like a certain sense of control, right?

And aiz is a power.

So power and hold shloimyum chunim b' shem, Rebbe.

They shouldn't be called that.

Meaning giving them semicha gives them a title.

The title gives them the authority.

Don't give them the title.

Because the truth of the matter is, is that in a certain sense, it's a Nebuch on them.

They're not so chayev, which means, you know, they're in a certain sense, he's saying perhaps this is their yetzer har.

Their yitzhahar is the yetzerar for covet achzar lishma ma'.

Ay.

But you have to be careful, very careful not to give them.

Not to give them this strength and control and power, because those who do, and they get the smicha, meaning the institutions or the individuals that give themicha.

Hey, masidliten did becheshmin.

It's on them that they're going to have to answer for the conveyance of that authority.

Okay, we talked about last week, the issues with, you know, what if it's abused or misappropriated.

Misappropriated ordination.

Ultimately, those who.

Who convey the ordination are the ones that are.

That are the ones that have.

Have a din v'.

Chben.

They present themselves as authorities, right?

So.

So If a yeshiva or if a Rosh Hashiva or somebody gives smicha to somebody who's Aino Roy, that's a problem.

Meaning ultimately, the yeshiva, the Rosh Yeshiva lolinu mean they're the ones that have to answer for that.

Meaning they're responsible for the decisions and effect that that person has on Claud Yisrael.

That's what he's saying.

That's exactly what he's saying.

So last week we talked about how there was a phenomena that when I was in the yeshiva in the Israel in the early 90s, and I was learning for smicha, it was myself and David Hochberg, there was nobody else that was learning for semicha.

And there was no structured program.

And I could not figure out why there was nobody there.

It was like we were on an island to ask Shiloh Ravklavsky was difficult to reach because he was very busy.

You couldn't ask anyone to bei's message because they're not holding in the Indian who's holding in the middle of Basa Buchal over Tarubis Malik or Adida.

It could bother Ritzvi, but Ritzvi is busy.

I'm saying it was like nobody pushed nobody to ask.

And when I asked, what's the pshat?

And I think this is an answer in part was, you know, this is weeding out of the people that really.

That we want to give smicha to.

Because, you know, in the past, others have gotten tzvicha in a more formalized program.

There just wasn't designed.

It was designed for learning gemara, not giving simicha.

No.

The first official chaga smichah of the Israel.

We where they gave semicha in a very public way to 15, 16 Rabban.

Years later, it changed into a different place.

No, no.

Yeshiva still gave Rabbi Bernstein.

It was Robin Dallas and others.

There are many people.

There are many musmachem that came out of yeshiva.

Not as many as in Yu Yu.

They have an official program.

That's what I'm saying, that you.

Official program, official curriculum and Torah vadas.

Torah vas.

Official curriculum, official number of people.

You're in the first year of the program.

You're in the second year of the program.

It is a program that was designed.

Right.

So I'm answering the question as to why it was different in Israel.

And I'm saying in part, I'm not here to vilify, but I'm saying in part Saying that this was a way to weed out the people.

Weed out the people that would be really sincere and want to really pursue it, as opposed to, you know, conveying semicha on somebody who's ano Roy.

And therefore this problem exists.

So what you're saying is if it's treated as an academic endeavor, you don't know who the person really is.

You may have a lot of knowledge, but you don't know his character necessarily.

Is that what you're saying?

No, because anyone that's enrolled can also be vetted properly.

What I'm saying is when you open the doors for.

For more people to join, it's easier that you can have problems.

Meaning it's easier that they can be part of the group.

I'm not saying everyone passes through, because ultimately, whoever the baychan is, whoever's going to sign their name on the tzmicha, my father's Michael, I have on the wall.

Rev Udeman signed his name on shmicha, meaning ultimately Revudemann was responsible for my father Rav Weinberg, who wrote his smicha.

Yirmi Obinuitz wrote the Star and he took it to Reinberger.

Weinberg told him what's right and he signed it.

He's responsible for me.

Meaning that's what the rebbe is saying.

Rebbe is saying whoever gives smicha is responsible for that person.

That person goes off.

Huh?

That's not the perception on the front end, though.

This isn't a tangent, but what people.

Can get disqualified if they disqualified themselves.

When I was learning.

This is a total tangent, but it's an interesting relevant point.

When I was learning for smicha, I also went to my wife's local river Avram peasants.

He was a by right, like he was a Rosh Hashiva.

He was a Talmud of.

He was of the three dayanam that sat on the Bezdan Litvasha.

Bezdan in Muncie you had Rav Maisha Tendler, Rav Berel wine and Rav Ram passing.

So I would go to him for Shemlish.

I once did a wedding and the wedding was like one of the first weddings that I did like 20 some odd years ago.

And the wife ended up.

The wedding dissolved within a year.

I mean, the marriage dissolved within a year.

You were in the saddle Kushan.

I was in Sadhakadusha.

And it was like part of.

I forget what it was that I was talking with him about, but I had mentioned this case of what had happened.

And he said to me, he turned to me, he says, you shouldn't have done it.

Shouldn't have done the wedding.

Shouldn't have done the wedding.

I said I was masada kedushin.

He says, you shouldn't have done the wedding.

I said, rabbi, how was I supposed to know that they weren't gonna be compatible?

So he goes, it's your responsibility as a masada kedushin.

He says, your responsibility is that the couple should be 2 capacity for each other.

You shouldn't do it.

Whoa.

It was like.

It was like he hit me with a bat.

So I was macabre from that point on, I was macabre that I'm not going to do siddha kedushin.

I don't need to do siricadushin.

So I'm saying, why enter into that kind of thing?

It was a tacit kabbalah, let's just say.

So what ended up happening was, is that this guy found two years later, he finds his, and he's like, I want you to be.

I said.

I said, hung up the jersey, you know, I'm retired.

Retired.

So he says, no, you got to do it.

Anyway, to make a long story short, Rabbi Pestin had passed.

He was in a very.

He was in a bind.

He didn't have anyone else that he wanted to do.

And I didn't know how to answer.

So I said to him, fine.

I said to him, I will.

I will.

I'll do it on condition that.

On three conditions.

Number one is that you have.

You.

You spend time with me, you and your college.

Meaning we're going to have two sessions.

It's going to be probably two to three hours each.

So you're going to spend probably six hours.

Assume you're going to spend six hours together with me, number one.

Number two, you have to sign up for a premarital counseling class that I vet.

It's got to be a proper one.

And.

Or work with a therapist.

Number three, you have to sign halachic pre prenups.

So since then, I haven't really been burdened by weddings, although there have been a couple.

What?

But what's the point?

The point here is that what the rebbe is saying here is that the one who conveys the smicha, right, he says, like that case.

He says.

He said, you think Siddehusha says you're responsible, you're bringing them to the chuppah.

He says, you don't think it's your responsibility.

That was his point to me.

Okay?

I'm not saying other people won't argue with him.

But his point was that you're not just making a bracha, you're bringing a couple together to make sure that the tsukwas.

You're giving smichah to a rav and you're giving him the power, the taika, to be a manig.

And if that anhoga goes sideways, he says, ultimately it's on you.

And that was obviously the challenge at the time.

He says, vayadeh shamasmichem.

Continuing on.

Now the rebbe is going to say, because of this, what we write and sign our names to, okay, he's going to talk about Ksav, meaning there's a Ksava issuer, right?

There's a certification, and there's also the Ksav.

What we write now, it could take on the form of the xerus of chazal, meaning what the vada rabbanim comes out with, meaning that is weakened.

If what you assign an authority to is weakened, what you yourself are in control of to write your authority about is weakened.

B' nais den kayak, B' Ksav Yadam.

He says, it turns out that you weaken Karl and you give kayak to their Ksav.

And it comes back because.

Because of that what the power, it boomerangs so that we don't have power in our Ksavim.

So if they say in the conservative movement that this rabbi is a musmach of a great gutter and he's an Orthodox rabbi, the point is that they give tikif to the conservative movement and the conservative and.

And the conservative rabbi, ultimately it also backfires because then the Orthodox doesn't look if they bend the rules, they bend their rules.

Back in the day, I think, like in the 50s, so you had a lot of guys that came out with smilas, but because they couldn't find jobs, so they became conservative, like from total.

Das right places like that, right?

You had big.

Right, right.

And you had problems.

Like, you know, what about the microphone?

Meaning?

What about this microphone thing where halakhakli, you know, was it allowed?

Was it not allowed?

Somebody just told me that somebody.

Somebody's father was a conservative rabbi, and his rashiva told him that els coved he should go to his father's shul.

Even though his father was a rav in a shul with a microphone, Altzkava, he has to go to his father's shul.

I don't know if he has sadav in there, but he just had to go a big rush Shiva paska in that for him.

All right.

These are complicated Shots.

But the point is that you weaken the ksav.

Yeah, Ki'.

Im.

And then we are forced now to learn their stuff.

Their education came legaresh b' nai Yisrael mimok hamayishuv.

And not only that, but we are exiled because of it.

From the place where we're living, where we already inhabited this place, we're in this town, we.

We've set up shop, we have a beautiful base, Medrash.

We have, we have Sheikh Tim, we have Jewish life.

We have.

We're following the Torah and halacha.

And all of a sudden there's a gzera from the Tsar that we have to move elsewhere in Russia.

So here he's specifically talking to phenomena that happened in, in his time that he's saying the result of the fact that we're forced to learn the secular education of the Russians and the fact that we're forced to move because of their decrees is a direct result of giving smicha and giving power to those people, to manhigim, who are now very interesting.

The sefer just came out from Rabbi Daniel Gladstein called Tzipisali Shua.

He translated it's like hot, hot off the press.

He translated the Chavez Chaim's Kuntris Tzipisali Yeshua.

So he says in the.

If you go to the kev of the Chavez Chayim, he says, you'll find all of his on the kevr.

You'll find all of the sefaram that he wrote.

And there's no safe.

This safer's not listed.

He wrote a lot, what we would call nowadays pamphlets, right?

So he wants to say that there's a line at the bottom.

There's like a space, you know, for like, it looks like yet another Safer.

And he's suggesting that really it was meant for this.

The problem was it was censored or it had to go through the process of being censored.

And so there's a piece here that talks about the historical.

There's a historical preface on it.

And he says something very fascinating, which is mamish, relevant to this Torah, okay?

So Rabbi Gladstone, Rabbi Gladstein writes in the historical preface of this that he gives the context for why this was like, not found.

And he says that his son in law, Rab Aaron Hakoyen, which is the son in law of the Chavez Chaim, he was also the author of, he published in Tel Aviv, this country, okay?

And in the title page, he says, you know, it's from his father in law, the Chavez Chaim, etc.

He says it became publicized decades ago, but because of censorship, the choir was compelled to include it as a supplement in the periodical Hapeles that had appeared at that time.

Now it's being published.

So he had to find where it was, you know, they had sent it elsewhere to be published in this magazine Hapeles because of this problem.

So the point was like this, what had happened?

So he says, because the Chofish Chaim was publishing all of his Svarim, he says when he completed the Sefer Chavitz Chaim, he had to get a permit by the.

By the.

By the Russian government, right?

So he went to Vilna to have his work printed.

Okay, now you think this is Sifra Chavitz Chaim.

He has to go to Vilna to get a permit from someone in Haskala to review his work.

Big Haskala.

Yeah, big, big movement, you know, until I think, through the.

Through the 30s, I mean, before the Holocaust.

In an ironic twist of history, the Chavez Chaim met with Steinberg through the publication of this Sefer years earlier, during the Chavez time's adolescence.

And he studied in Vilna, in Ravparnas Base Medish.

And at that time, that scholar was at what was at its zenith in Vilna.

And this Adam Akohen Levinson and Burke Michaelischker, as he was called, engaged in long conversations with Rabbi so Meir, with the Chabetz Chaim when he was a young man, he and the other Maskilim cast their eyes on the child prodigy known as the Eloi of Jetel to ensnare him and join their camp.

Once a water carrier noticed the young boy engaging in one of these long conversations with Levinson.

And the water carrier warned Ruby Soil Meir, the young boy.

He says about Levinson's insidious intentions, you know, and his flagrant violation of Jewish law.

When young Rivsol Mayer heard this, he immediately fled Vilna.

And throughout his life he often expressed gratitude to this simple water carrier, Vilna, who saved him and.

And all the future contributions from the clutches of Levinson.

And now, years later he's confronted by Levinson's son in law, Steinberg, who remembered to be mayor.

We don't have the information of what type of censorship he encountered trying to publish it, but you can easily imagine it was a problem.

So I think it's implied by what you said.

Said so far.

He didn't allow him to publish it.

That's why.

Independently.

And that's why he.

Right.

He put it in a periodical which doesn't go through the regular censorship process.

Right.

He didn't allow.

Right.

So he says once during a conversation with Steinberg, Chavez Chaim happened to say goyim lahavdil at that.

And then, then Steinberg said who was a protagonist of the Haskalah.

There's no lahab.

There's no distinction between all sons.

All sons of man, of God are equal.

All sons of man are equal.

So you can imagine he's publishing Tzipisali Yeshua for the Yiddin.

It ain't gonna make it through anyway.

It's a very interesting.

So to this point, you know, ironically, the Chavez Chayim Svarim, which we learn are unreal, they had to go through the Kur Habarzo of Ahaskoa.

That was.

That's what the Rebbe here is talking about, which is we're forced, in terms of their secular.

We're forced to learn their secular.

So there could be.

Listen, this is still relevant to us nowadays.

Somehow we have to figure out how it's relevant because according to what rabbi is saying a couple years ago, not long ago, right.

You have this secular.

The yeshivas have to be controlled and have certain secular subjects.

So what does that mean now?

You know, Rabbi Kramer makes this point and obviously it's not talking about somebody that needs to go and get a profession.

Right?

Obviously if you need to get a profession and you live in a society where you need some sort of certification, okay, you need to get that certification.

Now going to a four year college and sitting through philosophy classes and other things is a different story.

Right?

What your subject matter to or not to do.

But nowadays there are plenty of options for somebody who's a Ben Tairebar Hashem who can skirt those things.

Just becoming a captain, what becoming a captain, becoming a captain.

But the point is, that's what he's talking about.

If we're forced to learn their education, it's a reflection upon us.

The rabbi saying zmita kne' eg gemita is that there's a problem that we're not giving the right import to our Rabbanim.

And it's also.

It forces us to go into exile.

So going into exile means, you know, and perhaps it's good.

The Makam Torah point is that you're going into exile because you've already established a place of a mokam that's a holy mokam, and a kadosh Baruch Hu uproots you.

So he's going to say, here we've already developed a society that's considered holy.

And it's like we're living in a certain sense, in a makama yishuv of Eretz Yisrael.

It's like, even if we're living right now, being in a base medrash, it's like we're.

We're like in the embassy where it's kedusha tz'.

Ares.

This is kedusha tz'.

Ares.

So if this is kedusha, Tzarits being uprooted is going into Gauls.

That's his point here.

This is also, by the way, relevant to this week's Parasha and Yeshua, Right?

So a couple very interesting points that are here are the posse says in Parasha's pinchas, yifket hashem eloke aruchais leholbasar ish Allah.

So Moshe Rabbeinu says, you know, after the story of Benoistad, he's inspired, like Rashi quotes the medras and says, okay, now higiya sha sh' atvat sark sarkhish Yerushu bana esgidulasi.

Now it's the time for my children to take their Yerusha of my godless, my greatness.

What's going to be?

Meaning what's going to my children should be.

I should have these them as successors.

Hakodesh Baruch Hu says, no kadaihu Yeshua.

He says, little kath o sa bemachshava lefanai Hakadosh Baruch says, that's not what I'm thinking.

We're not on the same page.

Moshe Rabbeinu he says, right, so the one who's going to reap the fruit is the one who worked at it.

That's Yeshua, who is Loim Mashmitaycha.

Ayala Rashi also quotes in here that he was Messiah there of the Safsalim Agav.

Rabbi Shloime Yadruk makes this point.

It's a beautiful point.

It could be said elsewhere by others, but he asks the question, so Yeshua, because he set up the chairs and the tables and the base Medrash, that's why you should be the Manik, meaning what are the other qualities of being a monik?

He never left Moshe's tent.

He never left Moshe's tent.

Okay, so there are two things, right?

Not leaving Moshe's tent is one thing, but then also the fact that he didn't, you know, they set up the.

The chairs and the tables.

Okay, so you're right.

Lomashmita Chachael is obviously a point where he was he total trust in Moishe Rabbeinu and Muna in Maisha Rabbeinu Vitairasa Emuna Sahamima.

To the point we're saying here, the other point of why he's a maneg is because he was Masada the Saf Salim.

So Rabbi shomeiy says here, the point is that his concern was that it's not just that my learning, that I should be able to learn, but I have to make sure that everyone else also has the ability to learn.

That's a true manheg.

If somebody is willing to forego their own comfort so that other people should be able to have the same thing, that he has his death.

Somebody who is royally Osman and Yisrael.

He makes the point to say that the Pshat in Avraham Avinu or you could say Saray Mainu.

When Akadosh Baruch Hu, when Hakadosh Baruch Hu gave them Yitzchak, right?

So she says everyone's going to make fun.

They're going to.

They're going to laugh because this is like so supernatural.

But many other people had children at the time, right?

Akadosh Baruch Hu made it so that.

What does that do with anything?

The fact that she's Zecha to a miracle because Hakadosh Baruch Hun, so everyone else has to also have it.

So he says, because the point is, is that imagine the pain of Avram and Sarah.

And if they're the only ones that are celebrating their great success, it's going to bother them that no One else has the same kind of simcha.

So that's the point that he makes here about what it means to be Roy, to be a manig.

But that's this yif gad hashem eloke aruche.

So he says you have to make sure you pick the right kind of moneg.

And even Moishe Rabbeinu obviously was unclear about this, that Yeshua had the ability to do it.

Meaning Moishe Beinu was nishmas Yisroel.

Everyone was subsumed in his neshama.

He could relate to everybody.

He didn't know if Yeshua could.

And he had to convey that through smicha on Yeshua.

Okay, let's continue with Rabbi.

Okay, Kiasmicha shesoimchan es harav vahaksav.

He's going to talk about this.

It's the same.

The authority that you confer on the.

On the Rebbe, both through smicha, through physical smicha, right?

Being samech on them and Ksav.

And the writing is the same.

He's going to be madama.

These things of writing and the physical is done through hands.

So Yeshua became filled with chachma because Moishe Rabbeinu gave him the chachma.

It seems to imply he didn't have the chachma before.

To whatever degree that he had, it wasn't the same.

Now, chachma is also referred to.

It's an aspect of writing, right?

The hand writes kiyaksav hu gam keim ib' china.

Because writing, meaning the letters are chachmah themselves, like we know.

Meaning in the letter itself is great chachma, like we've said before from the Rebbe, right?

The Aleph has the yud and the yud and the vava kiber, the yud, elah, the yud, tata, chochma, elah, chachma, tata.

And in between is the vava kibor, right?

So in and of itself, the Ksav of the letters has chochma itself, behem nivru, kalamas.

And through the Ksav, through the Iseans and the writing, Hakodesh baruch hu created the world through the words of God.

The world was created, the heavens were created.

And it says that they were created with chochma.

So the dvar hashem, which was the Ksav was what created the world.

Because in each letter there's amazing wisdom made it that a gimel is like this, a Dalit is like that to convey the chachma of a ghemilda, like The Gemara.

And Baruch Hu says, right, the ghemel is the one who's chasing, right?

The poor person who has the hand out in the back, right?

So in other words, in and of itself, just.

Just by analyzing the letters, you can understand chochma, you.

You gain the wisdom of what needs to happen.

And through that, the world is created through that picture.

And therefore sheish baisailam, you know, you follow that practice.

That's the minig of the practice, what's considered the right kind of behavior because of that chochma v' cheyen shar haylomais betmuna vahn hoga acheres.

And the same is true for other worlds, each one with a different shape and a different hanhogo.

Okay?

We have to understand what that means through a picture of a different letter, because that's the gaze of hakadosh Baruch, you know, you want to answer why a gimel is a gimel, that's the chachma of hakadash Baruch Hu.

But the fact that a gimel is a gimel and it's a gaimel dal is what we learn is his chachma.

I like the bass abrasions.

Yeah, it's open that way.

So it's telling you that, you know, it's like a.

What do you call it?

A bracket.

The base is like a bracket.

So whatever came before that, it's none of your business.

Very good.

Very good.

Yeah, the ches, right?

Like we say, the ches is.

Excuse me, like the hey, right?

Bihi baram, which is the hey is is that is.

Is.

Is the ability.

It's that somebody could fall out of the world.

But like the Gemara says, is that there's still a.

There's still a pesach to open, to do, chuva to come in.

Right?

The door is always open.

And I felt.

And the chet closes that so that you can't access it.

Right?

Okay.

If you have somebody who is Roy to be appointed as an authority of a Rabb or a rabbi, and therefore his hanhaga is going to be through ultimate, what's considered mishpot ms, true mishpot azai ade hamicha shaazay mekabel choch mosa be bechinas yad hashem.

He receives through the ordination the hand of God.

And he's conveyed that authority.

That's Beb' chines Yeshua benun mole ruach chuhal.

He becomes filled, like Yeshua Benon was filled with the chochba of hakadosh baruch huzaymevi ha Arab kayak b' Ksav yadaynu.

Okay?

Through that comes the power, the strength of the writing.

Okay.

Writing of the Svarim, writing of the Gzerus, you know, shu gum cain mibchhinas Chachma, which is also from the Bechina of Chochma.

In other words, here the Rebbe is saying, both hand of Smicha and Ksav create this chochma and hashem Allah his skill.

Everything that was that he received, so to speak, right by the hand of God.

Right.

Draws right his.

It's incumbent upon me to understand.

Now here the Rebbe uses a word, seichel hiskil.

Okay, the question, is seichel something different than chachmah or is it the same as chachmah?

Common sense.

Something more inherent in terms of, of sensing what's right and wrong.

Meaninging what?

Meaning se.

Yeah, it's a good question.

Seichel is Shekol, which obviously has some sort of panoramic view of Chachmah, a more all encompassing view of view of chachma than just the Chachmah itself.

So we say like Chachmah, Bina das.

Right.

We say chachma is just the raw knowledge of something, whatever it is.

However, that, that, that thing is described as pure, you know, pure understanding of it.

Bina is the app, the applied version of it.

So Rashi says, right?

Dhaver, Mitaik Dhaver.

So, so Michal is a doctor.

So if you can understand the properties of a dragonfly, right.

And you can apply the, what's it called in the dragonfly?

Michal, the, the resilin protein in the wings.

In the wings.

And you can apply that to a different discipline.

Right.

You use that in engineering to make, you know, materials more flexible.

Right.

So you have, you have taken maybe Dover mitoche duver.

So chachma of the dragonfly and its resin protein is the chachma.

The binah is you've now applied it to another discipline.

Right.

And then DAS is that once it's applied, DAS means it becomes one, meaning you become integrated with that DAS.

It's part of you.

It's to you, it's EMEs.

It's totally EMEs.

And you act upon it.

That DAS is the, you understand its hyper connectability to everything.

So chachma is what you learn from other people.

Bina is you processing it so you can apply it.

And then DAS is where you understand how everything is all connected together to do that principle, right?

Yes.

And you know, this is the way That, I mean, in the balitanya and in, I think in other sfarm where they talk about Av, Aim and ben, right?

Chochma is the abba and bino is the ima and das is the child, right?

Vayeda adam es chava is he had a child, meaning the abba is the chochma.

That's why men are dark and lichvaish.

Men seek the wisdom, but the woman, it receives, right?

The female receives the chochma, and she processes the chachmah, and she applies the chachma.

It grows in her, and then ultimately they produce a child, which is one, which is the genetics of them both.

And, you know, that could produce other things, etc.

But the point is that it's the integrated.

It's the representation of the integrated knowledge.

So you become one with that.

But seicho, which is a different term, is shekol.

Okay, so I don't know if we're answering it here, but we have to figure out a lailah.

Haskil is for me to figure out.

Is it a verb of the process of figuring it out?

Is it.

Is it?

Does it surround?

It sounds more like a noun.

Who's from a haskil?

No, well, colloquially we say, you know, seichel.

You know, bar seichel or not.

That's how we colloquially refer to somebody who's a smart guy.

But does that mean in the context of the posse?

Here he's quoting a posse in tivre yamim olay hiskil.

Let's see.

Okay.

Shayede hasechel shem kabal miyadashem through the seichel that you receive from Akadosh baruch hu zebachina.

So in other words, the process of smicha is that the.

The person receives this mikha, but then they get a shefa of chachma from hakadosh baruch hu.

It's like they receive.

This is a very interesting posse because this brings everything together.

Both the smicha and the Yad and meisha rabbeinu, this tanakhaleima ruach and heyma bakshuvim is referring to shayedei shanis bechuaz.

There were the 70 elders, right?

The shivim zakanim that were chosen by maisha rabbeinu, the kimlu haruach chachma, they received chochma.

What?

Oh, so, yeah, so this was brought about through the ksuvim hainuk savyadinu.

So the goiral that you're referring to, right, was what Each shavet had to produce six people.

Right?

You needed to have.

You needed to have, if you do the math right, 12 times 6 is what, 72.

So you have two extra.

So the challenge was in terms of the guy rail is who's going to knock out the extra two.

So there were shaven is only going.

To get five from it, as opposed to six.

Right.

So there were seven.

So there were six.

So there were 70 chits of paper or 70 lottery tickets with the name Zuckin on it.

And there were two that were blank.

Okay, the two that were blank, we know were Eldar Maidan.

No, actually they were the ones.

Excuse me.

Right.

They weren't elder.

They were the ones who did not take because they didn't want that the other that anyone else should.

Right.

Should come up blank.

So it turned out that they self selected themselves as the two that were blank.

But they were also zaychah to the nevuah.

Different nuvua, though, because they continued having nuvuah.

They got nuvuah independent of Moshe Rabbeinu.

Whereas the posse says that the 70 received their Navua from Moshe.

So that's why they continued.

Those two had Navu continually afterwards and the remaining 70 did not.

They were actually on a higher level.

Right, right.

So.

So what's interesting is if you think about it, especially in the context of this, this is all about the leadership and the Anhaga and the Smicha.

But this is literally Moishe Rabbeinu.

This is Hakadosh Baruch Hu sharing the chachma and the wisdom.

And Moshe Beinu says to Yeshua, right?

To the Nar.

He's not even referred to as Yeshua in that story.

In the narrative, he's the Nar.

Because he says, he says, he says, I'm not the one that gave them the chachma Kadishbar who gives it to them.

It's not for me to say yes or no, but the point is Heyma bakshuvim.

Because the point is, is that their smichah was.

Because they were written here.

He ties together the Ksav of saying that they got the issue of the Smicha from Baishurbeinu and from Hakodesh Baruch Hu.

Right.

Both.

Right?

So now he.

Now he's going back to therefore, the situation that we're in now and we're forced to learn secular education, etc.

It's not enough that Shank Savio Deno Nikna Levish Botan, that you know what we write.

Right.

Is not nikna, meaning is not subject to their mishpat ela philosophy.

But what's worse is all the things that their mishpatim, their secular, you know, you know, laws and philosophies, etc.

Right.

Which says to execute the mishpat against them.

So.

So in ours, as a result, we're subject to the laws and the cultures of the nations, you know, and.

And here he's saying that therefore now we're subject to their.

To their writings and their censor.

We're no longer ruled by that, but they become strengthened and illuminated here.

So this is Denisian that he's talking about.

All right, we'll continue.

Absolutely theoretical.

And I can attest to that.

What do you mean?

Like a boy who goes to college, who was raised from, starts learning philosophy, he starts thinking that's absolute.

And then he starts questioning Torah.

Meanwhile, the philosophy is purely theoretical, but.

And the Torah is absolute.

But now it's the way it's being taught in the college.

It gets turned upside down and the philosophy becomes the absolute and the Torah becomes questionable.

Right, Right.

Very dangerous.

Very dangerous things have come.