Three ways. One is that the shaliach becomes the meshaleach. One is that only his פעולה is the פעולה of the meshaleach. And one is not even that, the פעולה is the פעולה of the shaliach. Nevertheless, the Torah made a חידוש that if a shaliach does something he does it, it's kasher. It's not כמותו ממש. The לשון is: one is כמותו ממש, one is כמותו not ממש, and one is not כמותו at all. So I guess it's כמותו ממש? It's not like different things. In this in everything there is a chakirah. In everything is one of the three? Yeah. When can a worker be considered a shaliach? To make him a shaliach definitely, if he tells him, \"I want you to be my shaliach.\" But just because he's a worker, that's not the peshat. But it's possible. Yes, it's a shitah, yeah. דאס הייסט אז דער משלח טוט דורך דעם שליח, the meshaleach is working through the שליח, ביז צו דעם העכסטן אופן אין שלוחו של אדם כמותו, כמותו ממש, till Yidden have such a high madregah, כמותו ממש. נישט נאר די מעשה השליח, not only what the shaliach does, און זיין כח המעשה ווערט אזוי ווי דער משלח, and what the כח המעשה becomes the משלח, נאר דער שליח גופא ווערט די מציאות פון דעם משלח, the shaliach becomes the meshaleach. און דערפאר העלפט עס אויך אין אזעלכע ענינים וואס דער משלח דארף דאס דווקא אליין טון, therefore it helps even things which this meshaleach must do it himself. If you make the shaliach, it works. Just like a get. A get could only be given if the person himself gives the get. Nevertheless, if he hints a shaliach, the shaliach works. So

what do we see here? In order to get be so close that you're like the meshaleach, you have to be far. A שכיר is closer. He's working in his place and he's working with his things, and he's not like the meshaleach, he's not that close. He's close, but he's far. א שייכות של שליח who is b'etzem far, and he's only close. That's a dugma to such a musag. מאין זה יש לומר, something like this you could say, is a חילוק ברוחניות צווישן עבודת ישראל בעלותם לרגל, זייענדיק לפני ה׳ במקום הבעלים, און זייער עבודה The same could apply here. The difference between a Yid being in ירושלים לפני ה׳, which is like the שכיר, which is always working במקום הבעלים, you come במקום הקדוש ברוך הוא, בית המקדש, versus to when you leave. בעלותם לרגל, it's like it was given, יראה כל זכורך את פני ה׳ אדון ה׳, it says when every male saw the אייבערשטער, לפני ה׳ אלקיך, ראיית אלקות, saw Elokus. וכדרך שבא לראות כך בא ליראות, not only just it says just like you came to see the Aibershter, you come to be seen, the Aibershter sees you. יידן זענען געקומען זען און איינזאפן דעם גילוי אלקות של בית המקדש, they came to see and to absorb the of the kedusha of the בית המקדש, אלקות of Beis Hamikdash. דאס זען די עשרה And how do they do that? דאס זען די עשרה נסים שנאנסו בבית המקדש. They

saw the ten nisim and that gave them an injection of kedusha. און מקום שכינה, they saw the מקום שכינה, כהנים בעבודתם ולוים בדוכנם וישראל במעמדם. Huh? Pirkei Avos it says, עשרה נסים נעשו בבית המקדש. And they saw the Shechinah, the מקום שכינה, the כהנים בעבודתם, ולוים בדוכנם, וישראל במעמדם. It was all kivayachol an ענין כלפי עצמו. As much as they were close, but what's the maalah in it? That they gained, they gained Elokus, which is not a pretty good thing. They didn't gain only only chocolate or they gained other gashmiyus, they gained Elokus. But the bottom line is they did something for themselves. The going to the Beis Hamikdash was to develop yourself, to grow in your matzav. They became batal, which is in a sense They became batal, yeah. No. I don't know why they went, but the bottom line while they were there they benefited. They benefited and they felt the benefit that they got. זיי דערהערן און שעפן זיך אן, they feel and they absorb the גילוי השכינה, the dugma of the neshamos in Gan Eden, נהנין מזיו השכינה, like the נשמות in Gan Eden have hana'ah from the Shechinah, they also had hana'ah from the Shechinah. Is it מזין השכינה or מזיו השכינה? Ziv, ziv. But this is a pasuk in Yeah, yeah. I mean, you know these No, no, no. דער אוועקגיין און קומענדיק צוריק יעדער אין זיין מקום, in זיין מרחשון, but leaving and coming back to your home, which is ז׳ חשון, איז דאך נישט כדי לראות את פני ה׳, it's not that you should gain something, to see ה׳, כדי er soll derheren and feel and get, it's that that he should still get, it's that adrabah, that they had more than when it was there, לפני ה׳, בפרט בבית המקדש, so he's not leaving and coming home in order to get more אלקות. So why did they come home? נאר טוהיש... כוונה און שליחות פון דער אייבערשטער, that's only to do it for the אייבערשטער, מקיים זיין תורה ומצוות, ובכללות לעשות לו יתברך בתחתונים, to do that. So it's דווקא דעמאלט ווערט ער א שליח. So when you come there, when you're doing it for the meshaleach, then you're a שליח, שלוחו של אדם כמותו. Which kind of adam? אדם העליון, something... the shaliach of the Aibershter, of the כמותו ממש כביכול from the Aibershter. Here we see that being far is a great ma'alah. Even if not it's because of דירה בתחתונים, but it's not the same vort he said before. Before he said here you're doing דירה בתחתונים, so you're really going higher. Here he wants another vort: the fact that you're far is close. The

Rebbe once said to shluchim years earlier years people aren't supposed to go so far, so the Rebbe says the further you are, the closer you are. Wow. Can you repeat the last The last thing he said that when you go to home Yeah. what are you going to do? דירה בתחתונים. Why are you doing דירה בתחתונים? Do you personally feel more גילוי אלקות when you do דירה בתחתונים? You don't feel it. Ela mai? Why do you do it? In Beit Hamikdash you do. In Beit Hamikdash you do. Yeah. Here you don't. So why do you do it? Because the Aibershter wants. It comes out this, being in Yerushalayim, you're gaining great things, but it's doing it for your benefit. Going here, you're doing it for the Aibershter's benefit. So here if you're doing it במקום בעלים, that's not a shaliach, that's a שוכר. Here you're away from מקום בעלים, away from השם, כביכול from the place, that's where your shlichus manifest. That's what you have. So he means so because people are so when they go far away after they are mamash a shaliach of השם. Yeah, yeah. And so כמותו ממש. כמותו ממש of אדם העליון. That's amazing. Yeah. So it's על פי זה איז מובן וואס די עבודה פון ז' חשוון, it means which is an עלייה לרגל, but on the other hand called לך לך. Now we

will understand why ז' חשוון, which is leaving ירושלים, coming home, is called לך לך. Why? אמיתית ענין הליכה איז דווקא ווען מען גייט אריבער אין א נייע דרגה לגמרי. That we always learn in Chassidus. הליכה doesn't mean just to walk. When you walk step by step, technically it's called walking, but that's really standing in one place. It's not an aliyah. Why? Because if you go to the second step and the second step is connected to the first, so in theory you never really left the first. Because the second, you're still connected with the first. When you go to the third, you're connected to the second, which is connected to the first. So as you go you're still connected to the first. You still be'emet never left the first. But if there's a gap in between and you jumped, and there's no and there's no aliyah, that's called going. Then you left. Okay? Then you left the earlier place. So the real הליכה is when it's in a new מדרגה לגמרי, not the same מדרגה but more, but a completely new one. Welches איז באין ערוך העכער פון די דרגה וואס מען גייט אָן פריער, which is be'ein erech higher than the דרגה before, כי ידוע. That's the real teitch of לך לך, going. ובפרט אז פריער Huh? דילוג. דילוג. The real picture of לך לך is דילוג. ובפרט אז פריער בעלייתו לרגל, since before when they went up לרגל, איז זייער עבודה געווען יראו כל זכורך, they saw Elokus, which means it was זייער מציאות, it was their own מציאות. זיי, als נבראים, זאָלן זען און דערהערן ג-ט-ל-כקייט, they should as who they are they should feel godliness. קומט אויס אז די עבודה תחת גפנו, so it comes out like this, that when you come home and you come to your things, וואס ענינה איז אויספיקען כוונה ורצון פון דעם אייבערשטען, here you can do the Aibershter's ratzon, it's הליכה באין ערוך. You're going from one madreiga to the other, but באין ערוך. Why באין ערוך? You know how far apart they are? As far as a נברא from the בורא. בין נברא לבורא is אין ערוך. Till now you did it לשון חסידות is many times like that, when you do your own thing, it's called נחת רוח להנברא. When you get גילוי אלקות, great, נחת רוח להנברא. When you do דירה בתחתונים, נחת רוח להבורא. So what's the difference between the two? This is בין נברא לבורא. How far, the furthest two extremes you can think of is בורא and נברא. And that's exactly what's happening here. That was the one that Yeah, yeah. גילוי אליהו, yeah. גילוי אליהו. What was that? Who was having גילוי אליהו? You remember that? אחד, ר' Binyamin Kletzker. A teacher once came to the Alter Rebbe to speak something and he brought along a chassid. And he told the introduced him and he told the Alter Rebbe that this chassid is so great, he has גילוי אליהו. בשעת מעשה, Reb Binyamin Kletzker was davening and he was holding שים שלום. So the Alter Rebbe says to him, \"And their chassid, while he is davening, saying שים שלום, he is laughing at his גילוי אליהו.\" So the Greineman, Reb Fuleh Greineman, a mashpia in Lubavitch, who told the story, explained it because גילוי אליהו is גילוי אליהו, fine. So you get something, so you've got a big נברא. But yeah, but he has גילוי אלקות now when he is davening. That's, that's בורא. That's the He also has but this גילוי אלקות not for himself. In other words, he's מתייחד with the Eibershter, with the Eibershter's wants. Isn't there a lashon also in Tanach somewhere like בורא, I mean, called בורא as opposed to נברא, to bring No, it says in Midrash that the אידן that could be called בורא. מה הקדוש ברוך הוא בורא עולמות, אף יעקב, which means אידן, בורא עולמות. So we could be בורא. That's why it says כל האומר ויכלו... בכוונה נעשה שותף להקדוש ברוך הוא במעשה בראשית. So you're a partner, so you're creating, so to say. און דעריבער איז די עבודה פון תשרי תורה, מצוות, וואס דאס איז בורא דירה בתחתונים, אנהייבנדיק מיט ז' חשוון, פארבונדן מיט לך לך. That's why it starts ז' Cheshvan, that represents the time when you're really going to do דירה בתחתונים. That is Lech Lecha. That is going up. אף על פי כל הנ\"ל, aber the, while we didn't really get to the real, real answer. The real answer what we're looking for is, we said before it's connected to Lech Lecha going up. But how is it connected to going to Eretz Yisrael? The pashut pshat of Lech Lecha is going to Eretz Yisrael. We have to find how this also going down is the inyan of going to Eretz Yisrael. פרעגט ער, על פי כל הנ\"ל איז ניט פארשטענדליך די שייכות פון שם הפרשה לך לך, וואס רעדט זיך וועגן הליכת אברהם מחוץ לארץ לארץ ישראל. You understand that's even the way it's here, but it's connected to going from חוץ לארץ to Eretz Yisrael. How? אברהם אבינו, נאך זייענדיק אין חוץ לארץ, האט מפרסם געווען אלקות און געבראכט מענטשן צו דינען דעם אויבערשטן.

Avraham Avinu, while he was in חוץ לארץ, מפרסם אלקות, brought people to serve Hashem, like it says in the פרשה, את הנפש אשר עשו בחרן. That's in the beginning of the parsha. It's super ba'arichut in מדרשי חז\"ל, און דער Rambam איז מבאר בפרטיות. And the Rambam explains it pashut. והתחיל, the Rambam says, this is the lashon of the Rambam, התחיל להודיע לעם, that Avraham Avinu, when he was still young, when he realized the אויבערשטער, he started telling people שאין ראוי לעבוד אלא לאלוה העולם, should only serve the God of the world, ולא ראוי להשתחוות, to Him you should bow down, ולא להקריב, to be מקריב, ולא לנסך, to serve the נסכים, כדי שיכירוהו כל הברואים הבאים. And he said it so people should recognize Him. והתחיל לעמוד ולקרא בקול גדול לכל העולם, started making announcements to the whole world, ולהודיעם, to tell them שיש אלוה אחד לכל העולם, there's only one God, ולא ראוי לעבוד, you should serve Him. So this is what Avraham did. But this he did in chutz la'aretz also. This didn't start when he, after לך לך, this he did before. Look here, that's why he brings the pasuk, את הנפש אשר עשו בחרן. Where does it say the pasuk? Hashem said that they went to Eretz Yisrael with all the נפש אשר עשו בחרן. And Rashi says, what's the נפש אשר עשו בחרן? All the people he was megayer. It doesn't mean מגייר כפשוטו, it means that he brought them תחת כנפי השכינה, brought them... So we see that in chutz la'aretz. Veybald ober az dos alts iz geven מצד דעם וואס ער האט הכיר את בוראו, this all came because he recognized the Creator. And the Rambam's לשון ששהשיג דרך האמת, והבין קו הצדק, he understood the אמת, מדעתו, מדעתו ובהבנתו, from his own understanding, kumt oys az dos vos er hot מפרסם geven אלקות iz geven mit zayn הכרה. So all the spreading of אלקות that he did in chutz la'aretz was something that for his benefit, because he recognized the truth, so oh, so I think, I think that this is such a good good philosophy so I want to tell the people. אן הכרה אין אלקות. So means it's all because of him. No, if I know it's good, and I'm a good person, I want to tell everybody about it. That's what it is, since I understand it's good. His brain, his brain understood it, so it came as a result of him. Let's put it this way: it came as a result of him. וכיון, let's gey vayter. וכיון שהכיר וידע, and since he knew, he understood, התחיל להשיב, לשון תשובות, he answered people. Zey zenen gegangen modia zayn, so people asked him questions, so he went to be מודיע שאין זה דרך האמת, other religions, that's not what's in it. So this is all the way it was before. When the Oibershter told him לך לך, what did the Oibershter mean? Oyf noch dem, after this and after this, איז געווען די ציווי פון אויבערשטן. That's when the Oibershter commanded him, לך לך, go away. Un fun demolt hot zikh ongehoybn bay Avraham a nayer seder. A nayer seder. ער האט מגלה געווען אלקות מצד די ציווי פון השם, אלס שלוחו של הקדוש ברוך הוא. Till then he did it because he thought this would be the right thing, this is right. So now he didn't do it because he knows it's right, now he became a שליח of the Oibershter. Hashem told him לך לך, go and do this over there. And the Oibershter told him, go there and do that over there. Yeah, but why did he do it? Because he wanted to do it. No one told him to do it. On his own Not because on his own koach, means it's all came as a result of him. So it's from him. From him it's like limited, but here he started doing it as a tzivui. Like a mitzvah, metzuveh ve'oseh, eino metzuveh ve'oseh. No, no. The point the point is, now you go to ארץ ישראל, right, now become a shaliach. And going to do it in ארץ ישראל with the לך לך, the way it's told here, is a new madreigah, a new seder. Not he thought, it was. It came from him. Everything comes from the Oibershter, but in his, in the normal seder of inyanim, it came from him. און דער עיקר איז דוקא אנגעקומענדיק אין ארץ ישראל. That's why davka when he came to ארץ ישראל, there the Torah tells us ויקרא בשם השם, that he called out in the name of Hashem. And Rashi says אל תקרי ויקרא אלא ויקריא. But since we said that he did it before also, so why did the Torah not tell us before? Why didn't the Torah tell us in in in Charan, wherever he was, he he ויקרא בשם השם? The difference is what, חאטש ער פריער האט ער מפרסם געווען אלוקות אין דער וועלט, before he also was מפרסם אלוקות in the world כנ״ל like it was before. So why does the

Torah only say ויקרא בשם ה׳ after לך לך? Cuz the תורה דערציילט דא, I mean the Torah is telling us with this, אז נישט נאר אויך אין ארץ ישראל האט ער מגלה געווען אלוקות. The Torah is not trying to say, you know what, he did that in חוץ לארץ, in ארץ ישראל he also did it. If we'd say that, what would be? That they're both the same, same thing, right? Yeah. נאר the Torah wants to tell us אז נאכ׳ן ציווי ה׳ לך לך, after the לך לך, איז דאס געווען completely legamrei, it's a new ויקרא, it's a new calling on the name of Hashem. על דרך פירוש רש״י, what Rashi says: עכשיו הוא אלוקי השמים ואלוקי הארץ שהרגלתיו בפי הבריות. Now when he's in ארץ ישראל, now the Eibershter became אלוקי השמים ואלוקי הארץ, because I made people know about him. אבל כשלקחני מבית אבי, but when he took him from my father's house, היה אלוקי השמים ולא אלוקי הארץ, wasn't אלוקי הארץ, שלא היו באי עולם מכירים בו, the people didn't recognize him, ושמו לא היה רגיל בארץ, and his name was not known. This is not understood, this Rashi. What do you mean that before his name wasn't known? Didn't we just say that even before he worked having them mefarsem? הגם אז אויך אין חוץ לארץ, אברהם האט מפרסם געווען אלוקות בעולם before also, how do you say before he wasn't known? איז, אבער שלא היו באי עולם מכירים בו ושמו לא היה רגיל בארץ, why? Still that, דווקא through ויקרא בשם ה׳, as soon as he came to ארץ ישראל, נאכ׳ן ציווי לך לך, is הרגלתיו בפי הבריות. Then really, no, cuz then before, as much as he was מפרסם אלוקות, in the little bit פרסום of אלוקות was his מציאות. He he was מפרסם אלוקות, so it's not only the אייבערשטער כביכול. You know he had to pick up and move away from where he was. Move away from this, but, and after a new seder. In other words, in other words, only for Hashem, not for Avraham himself. The פרסום of אלוקות, the way he was מפרסם אלוקות while in חוץ לארץ, כיוון דאס איז געווען פארבונדן מיט זיין הכרה, since it connected to his recognition, איז געווען אן אופן אז וועלט איז א באזונדערע זאך וועלכע איז בטל צו אלוקות. So there was still a מציאות of him. So what was the result? Odai there is the Eibershter, but there is the Eibershter, and the Eibershter, that means there is a וועלט, and the אייבערשטער בעל הבית of the וועלט. משא״כ the פרסום נאכ׳ן ציווי לך לך, what was accomplished after that, was ער איז געקומען מצד ציווי, the Eibershter, cuz the Eibershter said, איז געווען אן אופן פון ויקרא שם בשם ה׳ קל עולם, און ניט קל העולם. The whole point here is it didn't say קל העולם, the G-d of the world, because the G-d of the world means there's a world and then there's the Eibershter. But this means more, אז וועלט מיט אלוקות איז כביכול איינע זאך, there's only one, because there's there is no וועלט really. But when did he be able to do that? When there's a ציווי, when it comes מלמעלה, when the whole מציאות became a ציווי מלמעלה. How's how's the commandment, like here one אבר became refined by the bris, so here his entire body became refined by the given the command. No, this was after לך לך, the second thing I'm saying. We always make a big deal about the bris. They always talk about what mitzvah did he have? What single mitzvah did he have? Yeah. Here Here's another one. Here's a commandment the אייבערשטער said: go! That wasn't in the body. How is this mitzvah different from the mitzvah of bris milah? Yeah, maybe this should have been the covenant between Hashem and Avraham. In connection with Hashem This was like כעין before the bris. Right? I think it was that the the עבד had to put his hand under his thigh. He couldn't do this. His whole body is like able... It said it was the second command. It's it's the 10th... Ok. But what's the answer? I mean, what's different here? That's what I'm saying. That's why I'm asking. Maybe also instead of just not only there's Hashem in in the world, also your own body, your own is also the same thing as Hashem. The body becomes it now. By following this command. Not a cheftza shel mitzvah. Why? Like even nowadays when you have to touch something, you don't touch your hand, touch your tefillin. Not a cheftza shel mitzvah. I'm asking why was this This is not a cheftza shel mitzvah. Bris milah is cheftza shel mitzvah. Bris milah is like tefillin. That's a cheftza shel mitzvah. The mitzvah is done with it, not the one that does the mitzvah. The mitzvah was done here with his body, with his Done, his body did the mitzvah. The mitzvah was to go there. Like the mitzvah is to put on tefillin, your hand puts on tefillin, so your hand is not a חפצא, your hand is the פועל. Your the feet and the body is the

פועל of going, not the חפץ של מצווה. So bris milah is the cheftza shel mitzvah. What's a cheftza shel mitzvah again? The main The object, no, an an object of mitzvah. So his body didn't become anything special by by going? The same body that was before? Part of a cheftza shel mitzvah, yeah. Hachana for the bris. Hachana for the brit. Maybe. דאס איז אויך וואס דער פסוק זאגט באריכות, that's what the pasuk has and goes באריכות, and he says: לך לך מארצך וממולדתך ומבית אביך אל הארץ אשר אראך. Go away from your land, your birthplace, and your father's house. די הדגשה איז דא נישט אז אברהם זאל גיין אין ארץ ישראל, לכאורה איז דאס א מאדנע זאך. Why does the pasuk stress where he should leave from? He should have said, \"Go to Eretz Yisrael,\" that's it. How is he going to get there if he leaves his place then? Why does he stress that? Because here the Hashem is not stressing the idea of he going to Eretz Yisrael, the ikar is that he is going to his מציאות. That's why Hashem said לך לך and became ציווי, but they're really telling him till now as great as you are you are your מציאות now give up on your מציאות. And what's your מציאות? The מציאות is described in three things: מארצך וממולדתך ומבית אביך.

חסידות טייטשט so, Chassidus says מארצך means פון דיינע רצונות, ארץ בלשון רצון, ממולדתך means פון דיינע געוואוינהייטן, from your from your things that you are used to, your habits, and your מדות, ומבית אביך, חסידות says, אב means חכמה בינה, פון דיין חכמה, אביך, אב is chochmah. אף על פי, what do you mean go away from your from your chochmah, what was Avraham's chochmah? Bad chochmah? You tell a guy who has a bad chochmah leave your chochmah, go to a good chochmah, Avraham's chochmah was still then was good. What kind of middos did Avraham have? Good middos. אף על פי that Avraham has done alles געווען אין קדושה ואלקות, אבער דאך מארצך, it's still yours. Go away, you had a good ratzon but it's your מציאות. You had good middos, your מציאות, go away from your רצון, from your מולדת, your אביך. זיינע רצונות ומדות ומוחין, it was טאקע אין קדושה, it was טאקע אין קדושה, but it's still his. אבער א מציאות אין קדושה and go away from there אל הארץ אשר אראך, because he didn't even say go to ארץ ישראל. What did he stress? Go where I will tell you. It's not even if it happens to be in ארץ ישראל, the point is not ארץ ישראל, it turned out to be ארץ ישראל. The עיקר is, don't do what you want to do now, it's not your מציאות, now it's what I want. Er darf gehen in der ארץ of what the ארץ is עבודה, וואס און ווי דער אויבערשטער ווייזט אן, how I will show you. און דאס האט צוגעטאן עילוי שלא בערך אין אברהם, and this brought a great עילוי in אברהם, that er is געווארן א שליח השם, he became a שליח. ביי דעם איז געווארן תפסה וחיבור פון נברא מיט בורא, that made a connection between him as a נברא with the בורא, וואס איז געווען די הכנה צו חיבור עליונים ותחתונים בשעת מתן תורה, that's the that was the beginning of the of what happened by מתן תורה. The

טאקע says in Gemara We know the four the 6,000 years of division the Gemara said the first 2,000 years is called שני שני אלפים תוהו The other one is called שני אלפים תורה and then שני אלפים ימות המשיח. And the question is when what happened in year 2,000? In year what happened in year 2,000 that from then we start counting a new תקופה, 2,000 finished תוהו and now starts Torah. What happened in year 2,000? מתן תורה was in the year 2448. The year Avraham Avinu was born was 1948. What happened in year 2,000? You know what happened in year 2,000? לך לך. Wow. 75 now. What was that? The pasuk says אברהם בן שבעים וחמש שנה, so Tosafot asked the kashya, the Gemara says, right, so Tosafot says that this was the second time he left. The first time he left he was 52 years old. That was לך לך. Interesting. Yeah. It has it has to be It has to, yeah, it has to be, why? Because the ברית בין הבתרים was when Avraham was 70. We know that. How do we know it? You know where it says 430 years in Mitzrayim, what does that mean? The word is, because 430 years is from from when הברית בין הבתרים. 400 years was when Yitzchak was born till Yetziat Mitzrayim, and ברית בין הבתרים was 430, because was born when Avraham was 100, 30 years

What's the ברית בין הבתרים again? When the Oibershter made the covenant with him that they've given that they've גר יהיה זרעך בארץ לא להם, they'll go to galut, and then take him out. So he was 70 years old then. And this was in Eretz Yisrael, because it says to the Oibershter, \"This land you're in I'll give you.\" If he only went to Eretz Yisrael when he was 75, how could the ברית בין הבתרים be in Eretz Yisrael when he was 70? So, Tosafot says that he was twice. Yeah. Twice he was, he left Eretz Yisrael, לך לך was first 52, No, the לך לך is then. This לך לך. This לך לך was then. 52, and then later on that he went again, and then it says he was 75 when he This But when he was 75, what happened? He went again, the Oibershter He left, he came back, he went to Eretz Yisrael, stayed there Yeah. Till after 70, and then he went back, and then the Oibershter, then he went back again 75. Also, is it today tonight or tomorrow of something is is I bumped the Arabs like him, he tells me that if Muslims have a big holiday. Today is the day that that that either Yitzchak was supposed to be was on עקידה יצחק, by them, Yishmael was on akeidah. By them Yishmael was akeidah? Yeah, it's the Koran says Yishmael was on the akeidah. Oh, this guy told me that Yitzchak was on the akeidah, and they're celebrating that Yitzchak didn't get killed or something. That's funny. That's the Muslims. Rosh Hashanah, Rosh Hashanah. I don't know what it is. Anyway, by them it was Yishmael that was on the akeidah? Yeah, in the Quran, you're right, Yishmael was on the akeidah. It was It's so interesting. Rosh Hashanah, you can't change. Something else, but who went to the akeidah? Who who did he take to akeidah? Yitzchak. Yeah, they say Yishmael. They say, I mean he wrote The date is the date. It's crazy. The whole thing is that they don't know what they're talking about. Okay, so that's pshat then.

When did the inyan of hachana to מתן תורה start? By לך לך. Because, like I said, and bepo'al when he's 52 years old, that's when starts the שני אלפים תורה. דאס איז די הוראה וואס מען נעמט ארויס פון ז' מרחשון, וואס פאלט איז אלעמאל לעולם אין דער וואך פון פרשת לך לך. This the הוראה you take, the fact that ז' Marcheshvan always comes out in Lech Lecha. וואס אויך, even now, this is the time ווען מען גייט ארויס פון עסקים בעניני רגל, when we're leaving our involvement in Yom Tov, און מען גייט אריין אין וואכעדיקע טעג, and we're going into weekdays. So the difference by us is also the same. Yom Tov, we are gaining ruchniyut, good, avodah, but we're gaining. And after ז' Marcheshvan, דער אויבערשטער gains. Now we do dirah batachtonim. יעדער דארף וויסן, דאס דארף מען נישט גיין אין א געדרוקטן מצב, חס ושלום. When you leave Yom Tov, you shouldn't feel sad. Sometimes you get that feeling, after you have a high in all the Yom Tov and all of a sudden go back. Don't feel bad. אדרבה, ער דארף שטיין בשמחה גדולה, be happy. וויסנדיק you should know, אז דא קומט דער עבודה, and this is better, the שליחות פון אויבערשטער, you become a שליח של אדם כמותו ממש, to דורכפירן the kavanah of inyan of השם יתברך דירה בתחתונים, to make the world for a dirah batachtonim. דאס וועט זיין, א? No, that's the koach we get to do our avodah. Yeah, but we have all this stuff stored up that we got from. I was saying going back is higher. You're storing up something lower for higher. For sure you go because you need injection to get the koach to do the avodah. So when you go through Tishrei, you get the koach, and all year round you use the koach that you got. And it's even better, it's even greater. And and when you use that koach, it's even greater than than the thing itself. Und דאס וועט זיין the גילוי ממש בכל העולם כולו, this will be the גילוי, the dirah batachtonim will be גילוי, in the גאולה האמיתית והשלימה על ידי משיח צדקנו, ונ ונגלה כבוד השם וראו כל בשר יחדו כי פי השם דבר. Amen. So when we were during Yom Tov, we were workers. Right, now we're shluchim. Right. You

ever heard of a fellow, he came once, he missed the special, how do you call it, י\\"ד כסלו night, he came back, and the Rebbe said a special maamar for him? It was the seventh maamar that the Frierdiker Rebbe said for his son, for the bar mitzvah, or for the Sheva Berachos or for the wedding. What was what was the maamar again? The first, י\\"ב תמוז, שבת. So he came late, he had to he was in he had to be someplace. In camp or something? Pennsylvania. Not a camp, our camp. Red Bricks. Red Bricks, yeah. I remember a farbrengen in the middle of the day. Who is it? כ' תמוז? Oh, you were there? 770 upstairs, learning. א מיטאמאל, like this, at night sometimes could be farbrengen, in the middle of the day, 12:00, in a half hour there'll be a farbrengen. This was the last day of the Frierdiker Rebbe had his bar mitzvah, they celebrated seven days, like Sheva Berachos. This was the seventh day, from י\\"ב תמוז till כ' תמוז. Then there was a maamar and then What was the דיבור המתחיל of the maamar, you remember? It's interesting though. איש חכם or I don't know, like something I had the words the other day, and I forgot it. Because a rabbi I saw in Minnesota, he told me that story. What's the year? What's the year? כ\\"ח? כ\\"ד? כ\\"ח? You can look it up. Good stuff. Lehavdil... No?

Menashe, so so by Avraham, he didn't he wasn't didn't become a מרכבה until he was 50, according to the No, he was a דרכי מרכבה. First he was a מרכבה that he was מבטל, and then a דרכי מרכבה that he had no מציאות at all. Could we say that about No, thank you, but thank you. Yitzchak and Yaakov, would you also say somewhat? Yeah, by them it was after his לך לך. Right, so they're for No, they're immediately they're immediately a מרכבה, obviously. So In other words, they were they were born, they were Right, because they already, they were like Avraham was already after. לך לך was a ציווי that he could've gotten out of himself. That was That was the כח השם gave him to get out of himself. Out of himself, he had מציאות, so he's Yeah, and obviously Chassidus brings