13 Ikarim – 6 and 7

The Yesod Hashishi Hanevuah

והוא לידע שבמינו האנושי הזה אפשר שימצאו בני אדם שיש להם תכונות מעולות מאד ושלמות רבה ותכונן נפשם עד כדי קבלת צורת השכל ואותו השכל האנושי ידבק בשכל הפועל נאצל ממנו עליהם אצילות מפוארה ואלה הם הנביאים וזו היא הנבואה וזהו עניינה.

In the Yad when the Rambam presents the Ikar, he also identifies that there's an Ikar in Perek Zayin of the Yesodei Hatorah, so the Rambam writes in Yesodei Hatorah מיסודי הדת לידע שהאל מנבא את בני האדם. Hakadosh Baruch Hu grants prophecy, grants nevuah,

ואינה הנבואה חלה אלא על חכם גדול בחכמה גבור במדותיו ולא יהא יצרו מתגבר עליו בדבר בעולם אלא הוא מתגבר בדעתו על יצרו תמיד והוא בעל דעה רחבה נכונה

ad me'od.

אדם שממולא בכל המדות האלו שלם בגופו כשיכנס לפרדס ויימשך באותן העניינים הגדולים הרחוקים ותהיה לו דעה נכונה להבין ולהשיג והוא מתקדש והולך ופורש מדרכי כל העולם ההולכים במחשכי הזמן והולך ומזרז עצמו ומלמד נפשו שלא תהיה לו מחשבה כלל באחד מדברי הטלה ולא מהבלי הזמן ותחבולותיו אלא דעתו תמיד פנויה למעלה קשורה תחת הכסא להבין באותן הצורות הקדושות הטהורות ומסתכל בחכמתו של הקדוש ברוך הוא כולה מצורה ראשונה עד טבור הארץ ויודע מהם גדלו ומיד

Ruach Hakodesh שורה עליו. In both places when the Rambam presents this yesod, so there's a remarkable something remarkable here that the Rav calls attention to. Let's say when we if we're asked to list the Yud Gimmel Ikkarim, the way the Baal Ani Maamin in the siddur does it, so we refer to the sixth of the Yud Gimmel Ikkarim as nevuah. אני מאמין באמונה שלמה שכל דברי נביאים אמת. And yet the Rambam both in the Peirush Hamishnayot and the Yad, it's an integral part of the Yesod Hashishi to know what the profile of a navi is. And it's if anything it's very very the Rav's hearah is remarkable and very compelling in both places but if anything even more so in the Peirush Hamishnayot. The Rambam begins

והוא לידע שבמין האנושי אפשר שימצאו בני אדם שיש להם תכונות מעולות מאד.

We should know that amongst the human race the possibility exists to have people who will have such refined character. Ushleimut raba and attain a tremendous degree of perfection. Vekonenu nafsham and they prepared, they anchored their nefesh עד כדי קבלת צורת השכל that they understand that they have very very impressive intellectual attainments. The whole thing is a description of the persona of the navi. And that is very very prominent in the Rambam's presentation of. So the yesod hashishi is not just that there's nevuah, it's not just Hakadosh Baruch Hu, but that Hakadosh Baruch Hu bestows nevuah, but the character, the personality, the identity, the profile of of who nevi'im are. And the Rambam says that's not stam, it's not stam if you want to have a very, very complete picture, so then you also need to know that. No, this is at the core of the yesod, at the core of the yesod is the profile of the navi. It's a remarkable, remarkable he'arah from the Rambam. So how do you sort of process that? What's the significance of that? How so? Why? How is that so integral to the yesod? Why isn't the yesod just that there is nevuah and that it's a detail, it's a detail? Ich veis whatever... so Yehuda HaLevi says that the zman nevuah is in Eretz Yisrael. I don't know if Yehuda HaLevi would necessarily say that that detail is an ikar within the yesod. I don't think he would take issue with listing it here but if you didn't mention that if you want a total complete picture, so then you would need to know that also. But clearly for the Rambam, this isn't the case, right? For the Rambam, no, you have to know to know the ikar hashishi, the yesod hashishi, so you have to know who the nevi'im are. You have to know there's a hacham gadol bechachma, he's a gibbor be'middosav, ולא יהא יצרו מתגבר עליו בדבר בעולם. So maybe at least part of the way to frame this remarkable he'arah which the Rambam provides us. We suggested at the beginning of the limmud that while it is true that you can break down the yud gimmel ikkarim into three groups, and there's one group that you can describe as being about Hakadosh Baruch Hu, another group you can describe as nevuah slash Torah, and the third group as talking about schar ve'onesh. But the lich'ora the correct understanding is that yud gimmel ikkarim are all about Hakadosh Baruch Hu. Yud gimmel ikkarim define what אמונה בהקדוש ברוך הוא entails, but that part of what אמונה בהקדוש ברוך הוא entails is how He relates to, how He interacts with the world. So again, that's a very, right, substantial difference in terms of characterizing what the substance of the yud gimmel ikkarim is. Hashta de'asina mehacha, so then it makes a world of difference. It's not the same ikar to say that Hakadosh Baruch Hu grants nevuah, but maybe He grants nevuah without our being able to identify any prerequisites that the navi has to satisfy, that he has to comply with. No, there's no pattern whatsoever amongst who the nevi'im are in terms of character refinement, in terms of intellectual level. It's a very, very, it's a totally different hanhaga, right? Whether nevuah is something, as it were, purely unilateral, that Hakadosh Baruch Hu just a hundred percent mitzido, or whether nevuah is, obviously it comes from Hakadosh Baruch Hu, but it's a response to what people do. It's a response to how the nevi'im position themselves through their being holech vemitkadesh etc. It's a very different if what's being described again is not the phenomenon of nevuah, but what we're trying to define is אמונה בהקדוש ברוך הוא and how He interacts with, how He relates to the world, so then it's taka fundamental to understand. Who is a potential recipient of nevuah? Ad kedei kach that the Rambam says this, the absoluteness of the outstanding character and sekhel that the Navi has is such, again, it's so absolute, ad kedei kach that the Rambam says that if you'll have someone who alleges to be a Navi and he comes and ויעשה אותות לעיני העם. But we know, we know this guy very well and we know that he's not מתגבר בדעתו על יצרו תמיד. We know that he's not בעל דעה ונכון עד מאוד. So he can, he can do krias yam suf, Rambam says he'll be a navi sheker because you know by definition if a person alleges to have received nevuah and he doesn't fit this description of חכם גדול וחכמה גיבור במידותיו et cetera, by definition he's a navi sheker. אפשר שישלח לעם מעמי הארץ, halacha zayin here in perek zayin. Nevuah can be given just for the Navi's own hishtalmut or nevuah can also be that he's sent on a mission.

ואפשר שישלח לעם מעמי הארץ או לאנשי עיר או ממלכה לבונן אותם

to give them understanding

ולהודיעם מה יעשו או למנוע אותם ממעשים הרעים שבידיהם. וכשמשלח אותם נותן להם אות ומופת כדי שידעו העם שהאל שלחו באמת.

If he's not yet muchzak as a Navi, if this is the first time when he's being when he's revealing himself as a Navi, so how's anyone supposed to know he's a Navi? So HaKadosh Baruch Hu gives him an os u'mofes.

ולא כל העושה אות ומופת מאמינים לו שהוא נביא אלא אדם שהיינו יודעים בו מתחילתו שהוא ראוי לנבואה בחכמתו ובמעשיו שנתעלה בהן על כל בני גילו והיה מהלך בדרכי הנבואה ובקדושה ופרישה ואחר כך בא ועשה אות ומופת ואמר שהאל שלחו מצוה לשמוע ממנו שנאמר אליו תשמעון.

Says the same thing as the hakdama to Peirush Hamishnayos that if he doesn't have, again, he wasn't הולך בדרכי הנבואה וקדושה ופרישה and all of a sudden he comes and he tells us that he's a Navi, you know vadai that he's a navi sheker. You don't have to wait and suspend judgment to see whether or not his nevuah materializes or not. Let's say he predicts a nevuah hatovah. A nevuah hatovah is never chozeret so it has to be true. So you don't even have to wait. You don't have to say that the jury is out until we see whether the nevuah materializes. No, the fact that someone who doesn't have these qualifications, these character and intellectual credentials, so then it's by definition he's any pretense of being a Navi is just that and he's a navi sheker. Which adaraba, which emes is it's just so staggering. Chazal talk about אל תאמין בעצמך עד יום מותך. So kumt ois when the Torah has the parsha of navi sheker the Torah says איכה נדע את הדבר אשר לא דיבר השם? Something like that, I don't think that was an exact quote.

אשר ידבר הנביא בשם אלוקים ולא יהיה הדבר ולא יבוא,

something like that. When the Navi makes a prediction a nevuah hatovah and it doesn't materialize. So in light of this Rambam that you would have known anyway we already would have known that he was a Navi Sheker without the failure of his alleged nevuah to materialize if he doesn't have the qualifications that means the Navi Sheker the Torah is talking about is a person who is מהלך בדרכי הנבואה ובקדושה ובפרישות and in the end ends up a Navi Sheker. Ayom venora. Ayom venora. גם יוחנן כהן גדול, Yochanan Kohen Gadol שימש בכהונה גדולה שמונים שנה ul'sof naaseh Tzadoki. Ayom venora.

וכי תאמר בלבבך איכה נדע את הדבר אשר לא דברו השם אשר ידבר הנביא בשם השם לא יהיה הדבר ולא יבוא הוא הדבר אשר לא דברו השם בזדון דברו הנביא לא תגור ממנו.

That's what the Rambam explains in the Perush Hamishnayot. Why does the Torah have to add lo tagur mimeno? Why why why would we think that we would be intimidated by a Navi Sheker not to punish him? Because he's one of the tzaddikei hador. He's one of the chassidei elyon. He's one of the tzaddikei hador. So you would have thought that you would sit there you'd be trembling you wouldn't you couldn't be ma'anish such a person but the Torah said no lo tagur mimeno. Lemayseh even such a person can be nitfas in such a staggering aveirah. Ayom venora. You know, me'inyan le'inyan, not Rambam's but דעם קאם דאתא לידן, very, very sadly, painfully and tragically from time to time we've all heard of certain scandals scandals that pertain to people that that we would not have associated such behavior with. And invariably our reaction when we hear about such things obviously a reaction of outrage is entirely correct but usually mixed in with the outrage is oh so im einosa lemafre'a so we now know in retrospect that the person person is always was a faker the person is always was a hypocrite. And it's true, but not true and it's a maybe it's not exaggeration maybe it's a little bit of exaggeration it's a dangerous reaction to react that way. It's possible that the person is not so fundamentally different than we are and that he was over on what Chazal said אל תאמין בעצמך עד יום מותך. Normal people are susceptible to what happens in these Hashem yerachem rachmana litzlan terrible situations. The Navi Sheker is someone he wasn't he wasn't a faker mitechilaso. Someone who's a faker is not מהלך בדרכי הנבואה ובקדושה ובפרישות. Only so far fakery takes you it doesn't it can't propel you that far. There is there was something very, very real. To react Rachmana litzlan to a scandal that we've heard of by thinking, well, he's obviously different, he's not us. The reaction is supposed to be not one of paranoia, chas v'shalom, but in a healthy sense, the reaction is supposed to be, am I taking the necessary and proper precautions? I don't want to finish the sentence, but that's the, again, in a healthy way. Obviously, any healthy reaction, when it's overdone, can become neurotic and unhealthy and destructive. But bimida uv'mishkal, that's the healthy reaction, bimida uv'mishkal, everything is. They had this, I'm trying to remember this, some radio program had this contest about how many cups of water you can drink in a short amount of time, and the guy who won the contest died. He drowned himself, that guy, by ingesting too much water, and his body couldn't process it. Any reaction, obviously, when it's exaggerated, when it's taken to an extreme, it becomes potentially dangerous and destructive, and certainly in the context that we're talking about, also. So everything is with that caveat of bimida uv'mishkal. It could be the particular prat u'pirtei prat of the scandal might not relate to us, but the yesod of there being something or someone who's authentic and Rachmana litzlan getting involved in something which just is a thousand percent at odds with everything and anything else. Maybe the prat and the pirtei prat and what the specific yetzer hara was at the times, obviously, with that person doesn't resonate, it doesn't mean the yesod isn't applicable. But there is a major question in terms of nevuah. Rambam doesn't, or maybe he does and he doesn't, but he doesn't certainly seem to explicitly address this question. If you take a look in the respective hakdamot of the Abarbanel and the Malbim to Sefer Yirmiyahu, so they have the following dispute. Everyone agrees, and certainly this is what the yesod hashishi consists of, in addition to the Rosh HaTorah, that כל דברי נביאים אמת. Everyone agrees about that. But the question is whether or not the words that we have in navi were words that were given to a navi verbatim by Hakadosh Baruch Hu, and Yeshayahu was instructed to write חזון ישעיהו בן אמוץ, etcetera, or whether the words are the words of the navi, which with one hundred percent accuracy and faithfulness translate the chazon hanevuah into the verbal medium. The second possibility, to try to explain a little bit what the second possibility is, משל למה הדבר דומה. Let's say you have a composer, and he writes a musical score and then he performs it at a concert. not Carnegie Hall but Schotten. And then a music critic writes a review of the musical piece. And he interprets what the musician was expressing, what he was conveying, what he was communicating in the musical score. And he writes a whole, whole, whole essay. And then they go back to the composer and ask him what he thinks about that essay, and he says extraordinary. He says he captured everything I was trying to say, everything I was trying to communicate. He didn't miss anything, and me'idach gisa he didn't add anything. There's nothing missing nor is there anything superfluous, nor is there anything extraneous in what he wrote. So now let's say we were then to ask the words of that essay that the critic published, so whose words are they? So the answer would be the words are the words of the critic. But if we were to ask whose content is it? So the answer would be the content is 100%, 100% that of the musician, and again it's 100% that. Neither is there something there that the musician didn't say, nor is there anything the musician communicated omitted from that presentation. So a nevuah is a non-verbal experience. So that's the question. So what nevuah as we have it, the Nach, so which of the two is it? So the Malbim thinks it's the former. The Malbim says that all Nach what we have is verbatim, that at some point it was communicated to the nevi'im the words the way the nevuah should be translated into the verbal medium. Again not giving a comprehensive survey of who says what on this subject, but before the Malbim the Abarbanel said differently, and after the Malbim Rav Yaakov Kamenetsky has in his sefer on Chumash, Emes LeYaakov, they take the other position. That again with the mashal to the music critic that everything is emes l'amito, everything the tochen is 100% dvar Hashem, but the actual words are the words of the navi. Rav Yaakov Kamenetsky says that's what it means that אין שני נביאים מתנבאים בסגנון אחד, that again the navi without, he's not imposing himself, he's not projecting himself rachmana litzlan, it's 100% the content is dvar Hashem, but l'maise the words are the words of the navi. And this has lechora implications, let's say the Baal HaTanya's distinction that if you read a pasuk Chumash without understanding there is some mitzvas talmud Torah. But if you say a Mishnah, if you say the Mishnayos of Eizehu Mekoman and don't understand the teitch, there's no mitzvah. So what about Nach? So I think Rav Yaakov says it should depend upon this. That if Nach you're saying is verbatim dvar Hashem, okay. So you say dvar Hashem, that's talmud Torah, not on the highest level, but it's talmud Torah. If only the content is dvar Hashem, so then it's like Mishnayos. That's gufe why there's a difference between Chumash and Torah shebe'al peh because in Torah shebe'al peh it's the content which is Torah and by Torah she'biktav it's also the actual words themselves which are Torah. It has other implications as well. So in this yesod the Rambam doesn't really indicate. Possibly there's an inference to be drawn, but when you get to the yesod hashimini, no, when you get to the yesod hashimini where the Rambam talks about the Torah min hashamayim, so the Rambam writes in the yesod hashimini

הוא שנאמין שכל התורה הזאת המצויה בידינו היום זו היא והיא כולה מפי הגבורה

from

שהגיעה אליו כולה מאת השם בהגה שנקראת על דרך ההשאלה דיבור ואין יודע איך הגיע אליו ההגה אלא הוא השלום שאליו הגיע וכי הוא נחשב כסופר שמקריאים לפניו והוא מעתיק וכותב את כולם.

So the Rambam here says it's based I think exactly on the Yalkut Shimoni in Tehillim when he talks about this question of the zman in Bava Batra. The Rambam uses the imagery of a sofer taking dictation, that Moshe Rabbeinu was like a scribe taking dictation in depicting what it means that Torah she-bi-khtav, that again the Yesod Hashmini encompasses Torah she-bi-khtav and Torah she-ba'al peh, but in explaining to us what it means that Torah she-bi-khtav is min ha-shamayim, so the Rambam again following that Gemara in Bava Batra so gives us the imagery of a of of a scribe, of of a clerk who's taking dictation and recording verbatim the dictation. He didn't say that about in the Yesod Hashishi. Is there an inference to be drawn? Ayen sham if there's an inference there to be drawn. So again there is no question, layt man de-palig, everyone agrees that it's certainly true for Chamisha Chumshei Torah. That Chamisha Chumshei Torah is verbatim devar Hashem, so everyone agrees with that. The question is in terms of Nach. And someone wanted to say that that there was an allusion to this question in the Ani Ma'amin's that we say. So the sixth is Ani Ma'amin שכל דברי נביאים אמת. What's the seventh? Ani Ma'amin

שנבואת משה רבנו עליו השלום היתה אמיתה שהוא היה אבי הנביאים לקודמים לפניו ולבאים אחריו.

And the question is why why we have to repeat within the seventh Ani Ma'amin שנבואת משה רבנו עליו השלום היתה אמיתה. Now the point of of the seventh is the superiority and the uniqueness of nevuat Moshe Rabbeinu, that nevuat Moshe Rabbeinu was amitta is true of every Navi, כל דברי נביאים אמת. So what is that phrase? So this Rav wanted to suggest that that maybe that's what the Ba'al Ani Ma'amin's is hinting at, that nevuat Moshe Rabbeinu is amittas in a sense that that we didn't predicate of the other divrei nevi'im. Of other divrei nevi'im we predicated דבריהם אמת מצד תוכן הדברים, that the tochen is 100% absolutely emet kodesh kodashim. But the words themselves, they weren't given words themselves, so so you can't, so the words themselves are the words of Yeshayahu. מה שאין כן נבואת משה רבנו אמיתה means no, the very words themselves are are, it's amittas in a different sense than כל דברי נביאים אמת. Ayen sham, maybe that's the pshat. The Rambam says uviur yesod zeh, again referring here to to the Yesod Hashishi, he says וביאור יסוד זה על בוריו יאריך מאוד. I need a a very big arichus to fully fully explain this yesod. V'ein bekavanatenu, it's it's not my goal within the Yud-Gimmel Ikkarim

להביא מופת על כל יסוד מהם וביאור אופני השגתו לפי שזהו כלל החכמות כולם אלא אזכירם דרך הודעה בלבד.

The purpose, the goal of the Yud-Gimmel Ikkarim... The purpose, the goal of the yud gimmel ikkarim is to list, to inform, not to provide the full-blown teaching and understanding of the yud gimmel ikkarim, which is something that the Rambam writes in his Igros also. He says that agam, that again, the mitzvah of Anochi Hashem Elokecha is lada'at, but in terms of complying with the yud gimmel ikkarim, in terms of being a ma'amin, as long as a person is a ma'amin, even if he doesn't have the full basis of yediyah. So he really already he makes that point here in the Peirush Hamishnayos,

היסוד השביעי נבואת משה רבינו. והוא שנאמין שהוא אביהן של כל הנביאים שקדמו לפניו ואלו שאחריו,

that he was the supreme Navi, surpassing all those who preceded him chronologically, all those who followed.

כולם הם למטה ממנו במעלה. והוא הנבחר להשם מכל המין האנושי.

He he is the the choice individual from all of humanity.

אשר השיג ממנו יתעלה יותר ממה שהשיג וישיג כל אדם שנמצא ושיימצא.

His understanding of Hakadosh Baruch Hu, his apprehension of Hakadosh Baruch Hu was greater than anyone who preceded him, anyone who will follow him.

וכי הוא עליו השלום נתעלה בתכלית מן האנושיות עד שהשיג את המעלה המלאכית.

He was a person who became angelic, venihyeh bema'alas hamalachim. ולא נשאר לו מסך שלא קרעו. There was no screen between himself and Hakadosh Baruch Hu that Moshe Rabbeinu didn't successfully remove, didn't successfully tear away. ולא מנעו מונע גופני. Whatever is possible, whatever it potentially can be done by a human being in terms of limiting the physical impediments, so Moshe Rabbeinu did that. Lema'aseh, something that even wasn't nitan for Moshe Rabbeinu to do, that the Rambam explains in perek aleph of Yesodei Hatorah that Hakadosh Baruch Hu tells him כי לא יראני האדם וחי. Hakadosh Baruch Hu is telling him that Moshe Rabbeinu, that even you, even with this angelic madreiga that you attained, that even you, as long as you exist b'guph vaneshama, there's a certain cap on on what you can understand. And you'll be able to understand more afterwards than you can understand now. כי לא יראני האדם וחי translates: you can't you can't attain that level of again, the the the eye of the mind, not not the physical eye. כי לא יראני האדם וחי, you can't attain that understanding vachai while still alive. So when the Rambam says over here ולא מנעו מונע גופני means to the degree that it's massur b'yedei ha'adam to overcome the impediments of physicality, so to whatever degree that is humanly possible, Moshe Rabbeinu did it.

ולא היה בו כלום מן החיסרון מעט או הרבה. ובטלו ממנו הכוחות הדמיוניים והחושיים בהשגתו ונתעלם כוחו המצייר ונשאר שכל בלבד.

That Moshe Rabbeinu, his sechel controlled everything. The Rambam goes on here ba'arichus to list as he does in the Yad as well, four fundamental differences that differentiated Moshe Rabbeinu as a Navi from all of the nevi'im. Maybe reading those four we'll read them from the Yad, so we can read the Rambam's actual words. ומה הפרש יש בין נבואת משה לשאר כל הנביאים. One, echad shekol hanevi'im. בחלום או במראה ומשה רבינו והוא ער ועומד. All nevi'im have to be drawn into into some other state of being. They have to be drawn into into a sleep and the nevuah comes in a chalom. Moshe Rabbeinu is fully awake, fully alert in his normal state. He doesn't have to be drawn into some altered state of sleep, of mareh,

שנאמר ובבא משה אל אהל מועד לדבר אתו וישמע את הקול.

Difference number two: כל הנביאים על ידי מלאך. All nevi'im, their nevuah is via a malach,

לפיכך רואים מה שהם רואים במשל וחידה ומשה רבינו לא על ידי מלאך שנאמר פה אל פה אדבר בו ונאמר ודיבר השם אל משה פנים אל פנים ונאמר ותמונת השם יביט כלומר שאין שם משל אלא רואה הדבר על בוריו בלא חידה ובלא משל פירוש התורה העידה עליו ומראה ולא בחידות שאינו מתנבא בחידה אלא במראה שרואה הדבר על בוריו.

Number two: Moshe Rabbeinu's nevuah is direct. And what directness entails, direct from Hakadosh Baruch Hu, is that Moshe Rabbeinu doesn't—he's not—he doesn't see things through some kind of prophetic mashal which the navi then correctly is able to decipher and interpret. But Moshe Rabbeinu, things are communicated as they are without the benefit of a mashal from Hakadosh Baruch Hu. Difference number three—again, so difference number one: Moshe Rabbeinu's er ve'omeid. He doesn't need to be in some altered state, be it of sleep, be it of a mareh. Number two: Moshe Rabbeinu's from Hakadosh Baruch Hu, therefore no mashal vechiddah. All other nevi'im are al yedei malach, therefore mashal vechiddah. Number three: כל הנביאים יראים ונבהלים ומתמוגגים. They're terrified, they're overwhelmed, they feel like they're about to melt away. ומשה רבינו אינו כן. Moshe Rabbeinu's not the least bit fazed.

פירוש הכתוב אומר כאשר ידבר איש אל רעהו כמו שאין אדם נבהל לשמוע דברי חבירו.

The same way you answer the phone and you hear someone, you're not—it's not terrifying, it's not something which is overwhelming in the extreme.

כך היה כוח בדעתו של משה רבינו להבין דברי הנבואה והוא עומד על עמדו שלם.

And finally, the fourth difference is that כל הנביאים אין מתנבאים בכל עת שיחפצו. All of the nevi'im cannot initiate nevuah whenever they want to. They can't initiate nevuah.

ומשה רבינו אינו כן אלא כל זמן שיחפוץ ורוח הקודש לובשתו ונבואה שורה עליו.

Moshe Rabbeinu could initiate nevuah at any moment.

ואינו צריך לכוון דעתו ולהזדמן לה שהרי הוא מכוון ומזומן ועומד כמלאכי השרת.

Because he was in a perennial state of readiness.

לפיכך מתנבא בכל עת שנאמר עמדו ואשמעה מה יצוה השם לכם.

How does Moshe Rabbeinu know? Moshe says, just hold on one minute and they'll tell you the answer. So clearly Moshe Rabbeinu had that ability to initiate nevuah. At first glance, the difference number four is of a different sort than the first three. The first three all seem to be depicting differences in the nevuah experience, and difference number four isn't talking about the nevuah experience, right? Difference number four is talking about the frequency of nevuah or the ability to initiate nevuah, but it doesn't seem to be talking about a qualitative difference in the nevuah experience. Seems to be a different type of difference. But the the pashtus says that the the correct havana is that all four of these really reflect one underlying difference. And it's it's basically the yesod that that we spoke about before Pesach in in the Rambam in hilchos chametz u-matzah as to why you can only tell the ben chacham that the nissim were done by Moshe Rabbeinu is that Moshe Rabbeinu perfected and sanctified his physicality to the degree that it's humanly possible so that it wasn't an impediment again to the degree that it's humanly possible so that it wasn't an impediment to receiving dvar Hashem. Why do all nevi’im the greatest the greatest of the nevi’im other than Moshe Rabbeinu but even the greatest greatest greatest of the nevi’im indescribably great so why do they have to be all lured into some altered state be it a state of sleep or mareh because that represents a state where the physicality is suppressed right when a person is is asleep so his physicality is is suppressed in a way that it's not when a person is is is awake. Why why is a person so even the greatest greatest nevi’im why are they so overwhelmed and and terrified by the nevuah experience because when someone physical the physicality limits spiritual capacity so it's it's משל למה הדבר דומה it's like someone being given a 500 pound weight that he's gonna feel like he's collapsing under that weight because because it's it's pushing him to the limit and he senses even beyond the limit of of his capacity again that's because of the physicality that limited capacity is because of the the physicality with Moshe Rabbeinu the fact that that all nevi’im can't receive according to the Rambam can't receive nevuah directly from Hakadosh Baruch Hu and therefore the nevuah is bemashal ve-chiddah so when do we use a mashal we use a mashal when a concept is too difficult for us to just in one one leap be able to grasp that concept so we need to do it in stages so first we give a mashal which is which takes us so far that we're able to relate to it and then from the mashal we're able in a second step we're able to to go and and understand the the nimshal but it also it reflects our limited capacity and finally that's what the fourth difference is also every other navi needs to transcend himself or herself to receive nevuah because there is a a very real they're not angelic they can transcend themselves and have angelic moments but they're not angelic all the time that's why they need to be mechaven da’atam and they need to to prepare themselves for for nevuah Moshe Rabbeinu who's

מכוון ומזומן ועומד כמלאכי השרת נקשרה דעתו בצור העולמים ולא נסתלק ההוד מעליו לעולם

so again so on this level you see that all four differences are really the same and they're all just expressing and depicting that unique defining feature of Moshe Rabbeinu. Okay so maybe b'neder we'll we'll

נרחיב דברינו אם ירצה השם בנדר בהמשך הזמן בשעה אחרת

perhaps we can continue with the the yesod Hashem imachem.