The 29th of Tamuz: Rashi

00:00 As we find ourselves in Mitzoy Chof Tes Tammuz, and when it comes to sacred matters, the night follows the day. Chof Tes Tammuz is the yard site of Rab Shlema Yitzchoki, known as Rashi, who was the first commentator on the Torah, and all Yidden are his talmidim, are his students. The Rebbe quotes in a Sicha in Tov Shin Chavov, late 1965, that the Taz writes in the beginning of Parsha Breshis, that I saw an old manuscript, old written ksav, Bir Rashi, that it says that this maimer is mentioned in the name of Rab Yitzchak, which means that the first Rashi is a Chumash, so Rashi mentions right in the beginning of his Pirush, Omer Rab Yitzchak. And it's mentioned, why is he mentioning Rab Yitzchak? Because Rab Yitzchak was his father. Rashi is the Roshantevis Rabbeinu Shlema Yitzchoki, so the second name is the name of his father. And Rashi wanted to honor his father and mention him in the beginning of his kibor, in the beginning of his commentary. So Bemele, Rashi said to his father, ask me something and I'll write it on your name. And he asked him something, why Torah begins at Breshis? Bechulo. So Bemele, this is how Rashi began his commentary on the Torah. And the Rebbe negates the fact of the opinion that says that he was not a big scholar, that Rab Yitzchak was not a big scholar, because the Gemara in Avei Dezoreh proves the opposite. Rashi brings an explanation on the Gemara, and he says,

01:59 Loshen Aba Meidi Menochasi Kovid. This is from the verse of what my father had, and this seems to be the right, the correct explanation. From this we understand that his father was a great scholar. The Rebbe continues, but we can still say also that Omer Rab Yitzchak is basically to honor his father, especially when his father is a great scholar. And as the Rebbe mentions in another occasion, as it is known, the custom of G'dei Yisroel, that in the beginning of the Sefer, they would be merames, they would allude to their father's name. The Rebbe also explains that this is also the contents of the first Rashi in Chumash. Speaking about that Yisroel belongs to Yidden, and he mentions Omer Rab Yitzchak. So in addition to what was mentioned earlier, that this is to honor his father, Rab Yitzchak, it is also a remes in the name Yitzchak, as the Gemara tells us in Shabbos, that refers to the upcoming redemption, as it's cited in the tractate of Shabbos 89b. The mele of this shows the shleimus ha'aveida of Yidden, which this is when it will be the culmination, the final completion of the aveida of Yidden in Galus. And Beshas, it says Omer Rab Yitzchak, this gives a Yidde keach to do his aveida in the present, knowing what he will be reaching. The Rebbe mentions in a Sicha in the Kotze Sichas Chelek Heh, that the Shalah says that in Rasha there are rinyonim ufloyim, wonders. The Alter Rebbe once said that Pirush

03:53 Rashi on Chumash is the wine of Torah. It opens up the heart and it reveals ave and yire atzmiyas, which means love and fear from the depth of the soul. And Pirush Rashi on Gemara on the Talmud opens the mind and reveals a mind and intellect of essence. It's mentioned from the Chidah that Rasha, prior to writing his Pirush, fasted taliyad tainies, 613 fasts, before he compiled his commentary on the Torah. The Rebbe quotes it in several places in the Sichas. In Tov Shem Emalaf, late 1980, in the Fabregen of Shabbos Breshis, Beis, the second Fabregen on the Shabbos, the Rebbe said the following. Rasha was a Talmud Chacham with all the great qualities that he had, as the Shalah and the Chidah and great Jewish leaders write. And Bechalal, the Rebbe said, it's really inappropriate to even start talking about the greatness of Rasha. Rasha does not need anybody's haskomas, compliments. Already in his generation, Rasha was considered a Pesach B'Yisroel. He would codify Halacha. He would be one who codified the Jewish law in answering questions that people asked of him. And he was a commentator for the Jewish nation, as we see it in his commentary on the Torah and on the Talmud, with all the qualities and levels that he had, is Le Dumia Sehila. Le Dumia Sehila means the biggest praise is that when we remain silent. He does not need us to praise him. And the Rebbe says when a person shows a disrespect toward Rashi, this was an

06:11 incident that took place when somebody wrote something in a sefer, and it was a disrespect for Rashi, so the Rebbe says that the Gemara says somebody that embarrasses a Talmid Chacham, a scholar, is considered an Apikores. So there's no need even to delve into it and to deal with such a person who did that. In a Sicha, Shabbos 1975, the Rebbe mentions Rashi and says he was a posek. There are . We have his responses in Halacha. He was a Rosh Yeshiva, which means he had students that he gave shiurim for Torah lectures, and nevertheless, he did not teach them Al Derech Chasod, but he taught them Peshat Shel Mikra, the literal meaning of the Torah, although he knew all the different levels of Torah. In in 1977, the Rebbe refers to Rashi as . means he is . He is a-- the commentary on Torah and the dos on Torah. And , when we see that in one passage he changes a certain detail, we see how accurate it is knowing who he is. In 1976, Shabbos almost at the end of the year, the Rebbe mentions Rashi and speaks again about his qualities. Rashi was a posek. He wrote , and he had great students, as we see from the , from the responses of the Talmidim of Rashi and also from the parents of the Ba'alei HaTosfos who wrote on the Talmud. And many of the Ba'alei HaTosfos alone were students of Rashi. And with what did Rashi occupy himself? Learning Peshat

08:29 Shel Mikra with a five-year-old child. So the Rebbe says picture if we should speak to a goy, a great giant in Torah in our time which gives a shiur in yeshiva, and he answers questions in the Rambam, the Chulon, that he should sit down and learn with a five-year-old child. Not only he won't do it, he will make a commotion. How do you ask this from me? But by Rashi, we see that although he had a yeshiva with Talmidim as the Rabbeinu Tam, the Rivam, the Chulon, he devoted many years on writing a Pirush on the Torah for a five-year-old child, and then he continued Nevi'im, Ketuvim, the prophets and scriptures, and then also on the Mishnah and Gemara, and this is all in a very simple language in order to be understood simply, and from the-- all this we understand the great Aves Isroel that Rashi had. In a Sicha 1981, Parshas Re'eh, the Rebbe says that Rashi knew Kabbalah and Pnimius HaTorah. He was a Kabbalist. Nevertheless, when he explained something in his commentary, he didn't write it in a very deep manner, but he actually wrote it the Halacha. When he even quotes Halacha in his commentary, he writes it in a very simple manner in order that everybody should be able to understand it. And this is basically also as it's mentioned that Rashi is a Rosh Yeshivas, a Rabbon Sol Isroel, the teacher of the Jewish nation. One place it's also mentioned in the Rebbe's Sicha that it's also the

10:28 Rosh Yeshivas, Roish Sol Isroel, the head of the Jewish nation, because every one of the Jewish nation learned his commentaries. The early installment Rashi, we're continuing now with installment number two discussing additional quotes from the Rebbe from Sichas over the years Rashi. In a Shabbos 1979, the Rebbe during a Sicha mentioned that Rashi does not need any and nobody needs to inquire by anyone what his greatness is after the fact that it w- it was nine hundred years that is, it is known what Rashi accomplished and what the Jewish leaders over the-- all the generations have s- said about Rashi or fact is as it is known what is mentioned that Rashi is Rabbon Sol Isroel, the teacher of the Jewish nation, and Rashi is referred to Parshan Dosor. Parshan means the commentator, the one that explains, explains. Dosor is the dos, the Yiddishkeit, the, the, uh, the Das Isroel, the Jewish religion. the Rebbe mentions again the the fact is how much Rashi is accepted without any doubt, and we don't need anyone's introduction or inquiry in regards to Rashi's level. And the Rebbe continues, in order not to mix in other inyanim, we will simply learn a Pirush Rashi on the first pasuk of the first Chumash of the Chamisha Chumshei Torah. And since the whole oral law, Torah Sheba'al Peh, is included in the written law in Torah Shebiksav, and Torah Shebiksav, the Almighty has divided into Chumashim and Parshiyos, and the Seder, the sequence in Torah, is also part of Torah.

12:38 It was accomplished by the Almighty, and he has designated that the first Sefer should be Breishes, and the first Parsha in Chumash Breishes should be Parsha Breishes. And in Parsha Breishes itself, the first pasuk, Pesuk Varech Oyor, is Breishes Boré Elokim Es Hashamayim Ve'es Ha'aretz. And as Rashi explains, the tight connection that there is between Eretz Yisroel and the Jewish nation. This is how Rashi opens his commentary on the Chumash. In a farbrengen Shabbos Parsha Shlach Tov Shel Chof Tes, that is 1969, the Rebbe mentioned very briefly that it's mentioned in Svarim that in order to understand even one word of Rashi in its full, deep understanding, a person needs to prepare with Zayin Ikkiyim, which means to cleanse himself. On Derech like this, the seven days of purifying oneself in the same sense, there is the seven days, which means a person really has to elevate to a very high standard. In a Sichah Matas Masai Tov Shel Lamed Zayin, 1977, the Rebbe said that through learning Pirush Rashi, we draw it down into Eilam Ha'asiyah, into this physical world. Since Rashi is the Inyan of Pshat, the simple meaning of something which reflects the world of Asiyah, Meilah by learning Pirush Rashi, we bring it down into Eilam Ha'asiyah. In a farbrengen of like Beimer Tov Shel Lamed Ches, 1978, the Rebbe referring to the Rashi that we mentioned earlier, the first Rashi in Chumash, and the elaboration of Rashi, how Rashi explains that Eretz Yisroel belongs to Yidden, and the Rebbe says

14:47 Rashi publicized it in his time, although it was a time of harsh decrees on the part of non-Jews, and Rashi knew what it meant, and he said in his commentary, how could you impact the opinion of a non-Jew in regards to Eretz Yisroel? So this is through the Inyan of Torah. And the Rebbe continues, Rashi lived in the time of the Crusades, and then there were all kinds of torturous experiences that Yidden had, similar to what was in this generation in Germany, Hoyel Yisiyah. Then it was Germany and also the countries nearby, France, etc. So Rashi teaches a five-year-old child that since you sometimes are approached with questions that argue against the Jewish nation saying that you guys stole the land. So B'meilah, the Rebbe says, Rashi says, The Almighty gave it to Yidden, and this is how it remains eternal. And as it's mentioned also in Shulchan Aruch b'negiash nayim mikra vecha targum, that when it comes to Friday, reviewing the Parsha, and the person says every verse twice, and then the Aramaic translation once. So it's mentioned in Shulchan Aruch that targum could also be Rashi, which means that a person, when he learns Chumash and Rashi, it is considered like being ma'avetz ed. Alach has kama vekama, especially as the Shalah says b'negiat Rashi that there are wonders in Rashi's commentary. And as the previous Rebbe has given over the word of the Alter Rebbe that Rashi on Torah is considered the wine of Torah, the concealed aspects in Torah. Interesting to

16:50 note that this Inyan b'negiat Eretz Yisroel and Yidden is also mentioned by the Rebbe in a farbrengen Shabbos Breishes approximately actually a year later, Tov Shin Mem Aleph, after the Rebbe mentioned it in Tov Shin Mem as quoted earlier. It's in Tov Shin Mem Aleph, late 1980. And the Rebbe then again speaks about the personal life of Rashi. Rashi lived in exile in France, and there were ghettos there. And the children with whom he learned came from families that were affected by the Crusades, as it is known to all those who want to know what is Yiddishkeit and what are Yidden. And if they don't know, a person could always inquire by his parents and grandparents. Nevertheless, Rashi mentions clearly that in the final word, the Eibishter has given Eretz Yisroel to the Jewish nation. On occasions, the Rebbe would mention b'negiat Rashi a story that took place in his lifetime. This was Mitzoy Shabbos, Parshat Etzaveh, Parshat Zocher Tov Shin Mem Etz, 1979. The Rebbe was then explaining a Rashi in Parshat Etzaveh b'negiat the Efed, the apron that the king Godol wore. And Rashi is discussing exactly how it looked. And the Rebbe continues and says that since Rashi was a businessman, so he would sometimes go out in the street. So he once saw a lady riding on a horse with a certain apron, with a certain uniform, and from this he derived, he learned how the aphid looked. So the Rebbe continues, although אישה רכבה על הסוס is not exactly the

18:53 inyan of tznius, it's the opposite of tznius, as the Gemara mentions it in Pesachim דף ג' עמוד א', still it was meant for him to see it, although it was surely not with his own will and desire, and from this he derived the inyan in Torah, how the aphid looked. And from this we have an example for Rashi in this parasha, how a person needs to derive some-- everything, how a person needs to learn and derive a inyan from everything that he sees. Even if he sees something which seems to be the opposite of Torah mitzvahs, this needs to inspire him to increase in the study of Torah and fulfillment of mitzvahs for himself and for the study with others till also with children. In תושנ"ה, Shabbos Parshat Eikev, כ' מלכמו, this is in nineteen ninety, the Rebbe mentioned briefly בנגע to Rashi that we find in the Jewish history בנגע to נשים צדקניות, righteous women, that they were well-versed and scholars in Torah. As the daughters of Rashi, that there's an opinion that says that Rashi did not have any sons but daughters, and he would learn with them inyanim of Torah, and they wrote his Torahs, and this is the Pirush Rashi that we have today. The hemshech to the early installments בנגע to Rashi, we continue now with installment number three, discussing hanhagos of the Rabbeim, quotes from the Rabbeim בנגע to Rashi and sichas from the Rebbe as the Rebbe discusses the sodos hateitorah, the secrets of Torah that are in

20:59 commentary of Rashi. Firstly, בנגע to the Rabbeim, the Rebbe mentions in one of his reshimas that the Tzemach Tzedek would be maavir sedra. Before Shabbos, he would review the parasha, and he would also include Rashi and the Ramban. The Rebbe writes for himself it's not, uh, definite if it was only for Shabbos Breishes or actually that the Tzemach Tzedek did it throughout the year every Friday for the parasha of that week. In וימיים of י"ט טבת, the nineteenth of Teves, the Rebbe writes, "There's a custom among Chabad Hasidim that was instituted by the Alter Rebbe and that has been passed down from generation to generation, that one should study a passage of Chumash from the weekly sedra every day together with the commentary of Rashi, which means a section of the parasha from Rishon to Sheni, from Sheni to Shalishi, corresponding to the days of the week. The Rabbeim Mohelei Chabad in their respective generations also followed this practice." In וימיים of the eighteenth of אדר שני, the Rebbe cites, "My revered grandfather, the Rebbe Maharash, writes in one of his maimarim, 'Every day one should study the written law with the commentary of Rashi because it contains the choicest parts of our sages' interpretations.'" And now going on to the Sichas as mentioned, as the Rebbe elaborates בנגע the sodos hateitorah in Rashi. The Rebbe in Sicha תכ"ז ניסן, which is late nineteen sixty-six, since Rashi is pshutish on mikra, the literal meaning of the pasuk, so the Rebbe says mikra, the word mikra

23:01 means calling, like a person calls his friend by his name. By calling him by his name, the person, the friend turns around with his whole essence. And in the same sense, it is בנגע to the inyan of pshutish on mikra, that although it's the simple meaning of the pasuk, simple meaning of that verse, still, nevertheless, it has in itself depth of the secrets of Torah, wine of Torah, more yet that there, than there is in the oral law, in Torah Shebe'al Peh. And therefore, the Rabbeim instructed us to study every day Chumash and Rashi. And that is also the reason the Rebbe says it is, uh, customary lately that in every fabregen on Shabbos we learn a Pirush Rashi. In תכ"ו, nineteen sixty-six, Parshat Tetzaveh, the Rebbe says that in addition to learning the simple meaning in Pirush Rashi, Rashi also has the wine of Torah, which relates to the sod of Torah, pnimiusa Torah, the hidden part of Torah as the Alter Rebbe revealed to us and as it was already publicized in print. But the generations before that did not know it, and even those that did know did not reveal it. So the Rebbe says this does not contradict the Pirush HaPoshet, that Rashi focuses on the literal meaning of the pesukim. והדרבה, since the wine of Torah in Pirush Rashi is taken out from the simple meaning of the pesukim, so במהרה it's understood that in order that a person should be able to discover the wine of Torah from these

25:06 Rashis that focus on the simple meaning of the pesukim, there is a need for exertion. And as the Mishnah tell, tells us, לפי מצרו אגרה,according to the exertion, that is what a person receives in his reward. So move on, the Rebbe says that after through this, a person reaches additional deep concepts in the Inyanim of Pnimyus HaTorah and the inner levels of Torah. we find the unique quality of the Talmud Bavli, which is the Babylonian Talmud, that because there are so many questions and doubts and controversies, when a person eventually works it through and gains clarity in these topics that are mentioned in Talmud Bavli, he then sees light. He then sees clarity. And therefore, the Halakha is like Bavli, like the, uh, Babylonian Talmud in contrast to the Yerushalmi, because he worked through the darkness. The same sense to Rashi, when a person exerts himself to understand the commentary of Rashi, maybe then he will also see the depth of Pnimyus HaTorah in Rashi. In the Farbrengen Shabbos Parshas Mey nineteen sixty-five, the Rebbe mentioned again this unique quality to Rashi, that there is Yeynos HaTorah, the wine, the Pnimyus HaTorah, like wine that is hidden in the grapes. And although wine has a connection with which is the inner spheres of Torah, still it is revealed by learning Pirush Rashi in a simple manner. And the Rebbe continues that this Hashivas, this unique approach to learn in a simple, a simple manner, that that's when everything is revealed. So this is also

27:20 stressed in our time because now we find in the world that there is a special effort to discover in everything the general concept that unites many details together. And from time to time, it minimizes many separate entities to finally they will get to the general principle Hashem Echad, Usma Echad. In a Farbrengen Shabbos late nineteen sixty-nine, the Rebbe said then that Rashi is wine of Torah. In the same sense that wine is extracted from the grapes by squeezing the grapes, likewise, when a person studies Rashi with a special focus and concentration, he is successful to extract the Pnimyus HaTorah, discover the Pnimyus HaTorah which is in Rashi. And when the Yeynos HaTorah, the wine of Torah is revealed, then the simple meaning in Rashi, the simple ex-explanation is in a completely different format. In a Farbrengen nineteen seventy-five, the Rebbe mentioned at the Farbrengen, noting a Rashi in the tractate of Ta'anis chovov beis twenty-six B that is obviously based on reflection of Kabbalah. And finally, in conclusion, we'll discuss the two extremes that are in Rashi. On one hand, the simple meaning of the pasuk, as Rashi says, "I came to explain the literal meaning of the pasuk of the verse." In addition to that, as we know from the Shaloh and from the Alter Rebbe, that Rashi has in itself Yeynos HaTorah, Pnimyus HaTorah. So the Rebbe says that means that in Rashi, in Pirush Rashi, there are the two sections of Torah, the Chelek HaPshat, the literal meaning, and the Chelek Ha

29:38 Sod. And although Pshat and Sod are two opposites, there are the four different manner-- formats of Limud HaTorah. There's Pshat, there's Remez, there's Drush, and Sod. Pshat is the simplest. Sod, Kabbalah is the deepest. So how could we bring together these two opposites, and what is it based on? So the Rebbe explains it based on what it says in Likutey Torah on the pasuk, So is Briyah, Yetzirah, Asiyah. Then it says, Af. Af means also Atzilut. Where does the word Af say in the pasuk? Then when it comes to Asiyah, this is where Atzilut is also right nearby. From this, we understand that although this world is Eilam Asiyah, which is Pshat, but in this Eilam Asiyah, there is a direct connection with Eilam Atzilut, which is the Inyan of Sod. From this, we understand how Pshat and Sod can go together. This is in accordance with the word of the Alter Rebbe that Pirush Rashi is Yeynos HaTorah And the Rebbe mentions very interestingly, is not necessarily in Rashi, but and Sod, the Rebbe says is definite, that in every in Rashi there's a . And as the Rebbe goes on in the , in the , and the Rebbe mentions that since the of Rashi is , which is a lesson in Hashem, but mainly it also inspires a Yid with love and fear of Hashem, which this is the how he connects to Hashem. The to the earlier installments Rashi, we continue now with installment number four, discussing various expressions from the

31:59 Rebbe to Rashi. In nineteen seventy-six, the Rebbe during a mentioned that since we're very excited in the study of Rashi, so therefore we will select a commentary in , which is from the Rebbe's father, where he mentions a commentary of Rashi. Which means that because this includes Rashi, so we, we, we will give this a preference to study this . In the same year, during the the Rebbe said that it is customary from time to time to study a Rashi on the Megillah, and the Rebbe then elaborated on a Rashi in the Megillah . In of nineteen seventy-one, Shabbos , the Rebbe mentioned that no one elaborated on this commentary of Rashi, which is what the Rebbe mentioned at the and the Rebbe says, "They wanna convince me that they are learning Rashi." Which the Rebbe's point was that I didn't see anybody should elaborate on this Rashi which is an obvious Rashi with questions, although they wanna convince me that they're learning Rashi. In the nineteen eighty, the Rebbe after answering questions on a Rashi in the continued and said that from here we see how Rashi is accurate and how all the questions that can arise in the mind of a person learning the literal meaning of is answered. And as we see also in Rashi, that when it comes to Torah, as the Mishnah tells us in Pirkei Avos, a person should delve into it, into the depth, and if he is , if he is particular in every word of Rashi,

34:29 he will be able to understand it. And therefore, there is an effort to explain Rashi and understand the answers to all the questions that are in Rashi, and it should be something that should pertain and touch every person, that every person should have this feeling of understanding what Rashi says. So the Rebbe says, what-- why is there a need to answer all the questions? We can allow the to go home to eat or to go home to sleep. Sleep on Shabbos is a pleasure. But the Rebbe says, as I once heard from the Rosh Yeshiva, that he felt that his task is that he cannot allow that his student, his Talmud, should go to sleep till he will be able to understand why the sage in the Talmud disagrees with the Rabana. This is a controversy in Gemara. And is one of the sages, and if he cannot accomplish it with his Talmud, then it i- he is not his beloved Talmud. And therefore, the Rebbe says, we dema- we request that people shouldn't sleep till they understand all the difficulties that are in Rashi. And the Rebbe clarifies, "I don't mean not to literally go to sleep. That we can't demand because it's impossible without sleep. But what we demand is that it should be , it should be something that should have an impact on the person to the extent that when he hears a he should not look at the clock when the handle of the clock will show that he can

36:25 already leave and go back to his personal matters. Surely they are good things, either in, in or in but the-- what we, uh, wanna accomplish is that the that he just heard should have an impact on him. And not like those that feel they accomplished everything and they fulfilled already the whole Torah, but mainly they have spare time to look at the walls or to call up someone else on the phone and ask him what's new. And as the Rebbe continues in the and the Rebbe says, "What do you have with news? You wanna hear news, sit down and learn and behold ." it says that every day it's, it's new. Now we go on to the Sichah, the Shabbos of Sazria, Tov Shimem Al of 1981. The Rebbe, speaking about Rashi, says the following. The intention in what the Rebbe mentioned earlier is not that a person should listen and after that leave to take a walk or figure that they were already aged, they have already fulfilled, that they sat by the farbrengen, mit zich gemattered, it was uncomfortable, they were squeezing at the farbrengen. But we want, the Rebbe says, that a person should be involved and ligging in them, involve himself in what was just discussed. Mizal ligging in dem pirush Rashi vas midat. So the person argues it's enough for him that he heard about the Rashi when it is being discussed at the farbrengen. But after that, he can manage without it. He can go to sleep. Or, and

38:22 after that, he'll wake up. Without the whole inyan that Rashi says, he has no interest. What is negiah to him? What pertains to him? The topic of what Rashi says, v'chipur alei hakein v'toheirah, that there is a sif seichach homim there that brings a gemara in Yevames. He can live without it. And befrat, that he learned Chumash Rashi when he was a child in cheder, or even if he was already then a goon, a brilliant scholar. So bemeili he can go right into learning gemara, and he didn't learn Chumash Rashi. So he's told that this is what is demanded from him, and this is what is needed from him. That despite the fact that he has all these calculations, that he has no interest in learning Rashi, he should be involved in the Rashi that is being discussed, and al derech zeh, and the other matters that are being discussed. In a Sichah, Shabbos Parshat Tetzaveh, when the Rebbe saw that some people dozed off at the farbrengen, so the Rebbe says, beinteyim, in between the Sichahs, people should try to find answers to the questions that were asked. And the Rebbe mentioned when he geared himself that he worked on this Rashi, exerted himself a whole night. Maybe the audience could accomplish it a lot quicker. In another farbrengen, when the Rebbe was hoarse, and nevertheless the Rebbe farbrenged, and the Rebbe also spoke of Pirush Rashi, the Rebbe said then, what is Rashi to blame that I am hoarse? We need to learn

40:19 the Rashi. The hemsekht of the earlier installments been agiah to Rashi and his Pirush, his commentary. We continue now with installment number five, Ben Chamesh Lemikra, discussing various Sichahs where the Rebbe derives lessons from Rashi for every person in their individual life. In a Sichah, Shabbos Parshat Tetzaveh, Tov Shen Lamadei, 1975, the Rebbe is discussing a Rashi at that occasion. The Rebbe says that here we also see Divri Musar, a lesson that we have in Pirush Rashi. Rashi is learning with a five-year-old child, and he's not embarrassed to say, Le Yodati. There are occasions where Rashi says he doesn't know. He doesn't know what it means. Rashi was a Pesach. He issued Piske Dinim, as we have also the Sheilas and Shuvahs of Rashi, and so on. And he was a Rosh Yeshiva. So l'cheireh, he could have said he has an explanation according to Kabbalah. Rashi knew Kabbalah. And there are, in reality, Pirushim, Asod, which is Kabbalah, Drush, and Remez. Nevertheless, Rashi learns with a five-year-old child, and he says he doesn't know. And as we find it also by Moshe Rabbeinu, that he admitted he wasn't embarrassed to say that he heard and he forgot. In the same sense, we find it also in the Talmud, Ben Agiah Te'Rovah. As we see it in the tractate of Erevim, that Rovah said a certain Psadin, a certain Halacha. And after that, he said that the words that I have mentioned earlier is a mistake, was an error by me. And the Rebbe says

42:30 this expresses the greatness of a Yid, that he's not embarrassed to say he made a mistake. And the Rebbe continues on a deeper level, when Rashi says, Le Yodati. So this is actually on a higher level. This is referring to a sphere which is higher than knowledge. Rozi di Rozen, as we would say in Kabbalah, which these are basically the wonders in Rashi, as we quoted earlier from the Shaloh and from the Alter Rebbe. And these wonders in Rashi are davke in Rashi, as Rashi gives it over in Pshute Shal Mikra, the simple meaning of the Pasik. And this is based on the Torah of the Arizal, that the Arizal elaborates on the passage, "Kolai al alechem levada yichya adam ka kol meitzapi avaya yichya adam." A person doesn't live being sustained only from the bread, but the meitzapi avaya yichya adam. The meitzapi avaya, the words of Hashem that energizes the person. So l'cheider, a person has his, his own dvar Hashem, the words of Hashem that are sustaining him. Why does he need to rely on the food? Is because whatever fell lower comes from higher. And therefore, since the, the, the food has a source, a spark of kedusha which comes from higher, so therefore it is able to sustain a person, although the person seems to be higher here in this physical world. And therefore, the same thing's also been agere to the wonders that we have in Rasha. Yenoshal Torah, the wine of Torah, that they come from a very

44:22 high level, and therefore where could they be expressed? Davka here in the simple explanation of Pshutish al Mikra in Rashi. In the Sicha Shabbos Parsha Vaychi Tov Shechav Zayin, that's early 1967, the Rebbe derives some points, lessons been agere to Pirush Rashi. Rebbe says there is a, an additional point in Pirush Rashi that was not discussed, and people don't pay attention to it. That in addition to the fact that Rashi explains to a child the simple meaning of a pasuk, he is also educating the child how he should conduct himself. In Rashi's commentary, Rashi demonstrates the meaning of kedusha satarah. The kedusha of Torah, that every word in Torah is accurate. There's no extra, there's no less. As Rashi explains the meaning of every word, that every word is significant. In addition to that, Rashi is medayek in every word, leitesev leitigra, and that shows the child that he should also be medayek, be accurate with every word, and not just be talking in vain. Extra words for no reason. And although, what's the problem if the child will say extra words? Since his words anyway are not so significant, and especially dvarim beteylim, words that are in vain of a child are permissible. Nevertheless, Rashi teaches and educates the child that even a young child should be careful and accurate in his speech. And the reason is that since a child received Torah, which is a heritage, an inheritance for every Jew, as, as soon as the child is born, he already inherits the

46:38 whole Torah. So therefore, he needs to realize that everything that he sees is godliness. So therefore, the lesson that we derive from here is that a Yid should not think that the connection that he has with godliness is only during prayer and during the study of Torah. But when he is involved in worldly matters, mundane matters, where godliness is not in an obvious manner, he's not connected with godliness. So the Rebbe says Rashi teaches us different. Rashi, Rashi teaches us that even in Pshat, in inyonim pshutim, simple inyonim like worldly matters, there is the kedusha of Torah, and every detail is accurate. And this is also a lesson for older people, how they should be careful with their words. In Ma'aseh Sicha, Shabbos Parsha, Metzayda Tov Shemem Aleph, 1981, the Rebbe said the following, "Venagea to the fact of leipachas v'leyeser, that in Rashi, and what Rashi demonstrates shows that there, there is nothing less or nothing more." And the Rebbe says this is also a lesson in chinuch for a child. Every educator needs to educate the child in a manner of leipachas v'leyeser. What does that mean? When a child finishes his limited time that he's learning every day, the shiur finished, which was this and this amount of time. B'meilei finished learning Chumash and Rashi, so he can think he doesn't have to do any more. He doesn't have to add in the learning. So he's told, "Leyeser." He does not have extra time. Since the ta-- this time he needs to

48:42 fulfill for inyonim of kedusha, so therefore he can't just sit idle. In the same sense, likewise, is also the lesson venagea to leipachas, not less. When he has an opportunity to do a certain aveda, he should not minimize it. He shouldn't shorten it. Nothing should be lacking in the aveda that he needs to do. And since he has the time that this aveda needs to be done, it has to be fulfilled and filled. And this is the pirush leipachas v'leyeser. There shouldn't be less than what he needs to do in his aveda, and also there's no extra time. When he has 24 hours to do his aveda, the whole time needs to be filled. There shouldn't be extra time left unused. And these two inyonim are connected one with another. When a person is careful in not having extra time, so b'meilei then he's also careful not to take off time from the work that he needs to do. And when a person is not careful with spare time, b'meilei, this means that he, he feels and figures that it's not accurate. So b'meilei then, he can also then stumble when it comes to lacking his aveda that he needs do. And everything we want to connect with the geula, with the redemption. So the Rebbe says the end of the galus will also be in a way of leyeiser. When it comes to the ket, the Eibishter will not keep them even a split second after the time that the geula needs to come.

50:39 On the other hand, lepochis, if Yidden are lacking in their aveda chas v'shalom, the ket, the end of the galus will not be shorter, which means earlier than the time designated when the galus needs to end.