היינטיקע סדרה ווערט דערציילט In our this week's parsha it says, wie Avraham Avinu האט אנגעזאגט Eliezer עבדו, told his slave, his servant, אליעזר, אל ארצי ואל מולדתי תלך You should go to my land, my birthplace ולקחת אשה לבני ליצחק Take a son take a wife for my son Yitzchak from there. In די שאלה פון Eliezer On the question Eliezer asked, אולי לא תאבה האשה ללכת אחרי אל הארץ הזאת? She might not want to go come back here. ההשב אשיב את בנך? Should I take your son and bring him there? Avraham answered, השמר לך Be careful, be sure פן תשיב Don't dare take him over there. And he said, ד' ישלח מלאכו לפניך But he said, don't worry, ד' will send His malach in front of you. These words are important how he says it: ולקחת אשה לבני משם ד' will send His malach. Hashem' will give you success, will send a malach in front of you that will take care that you will be able to get a wife from there. ווייטער אין די סדרה

Further in the פרשה וואס ווערט דערציילט where the Torah tells us wie Eliezer האט פאר Bethuel איבערגעזאגט די רייד פון Avraham The Torah says that Eliezer repeated the whole thing that Avraham said to him. He repeated it to Bethuel. שטייט There it says, ויאמר אברהם said, אלי to me, ד' אשר Oh, that's fast. ד' דער אייבערשטער that took me away, ישלח מלאכו אתך Will send His מלאך with you והצליח דרכך And he's going to make your way בהצלחה, ולקחת אשה לבני ממשפחתי And you should take and you'll take a wife for my son from my family. This is the way it says in the first place. It seems like it's repeating the exact same thing. When Eliezer repeated what Avraham told him, he's repeating the same thing. דארף מען פארשטיין So we have to understand I'm not leaving anyway, though. All right, I'll take the bottom half. So, again, when Eliezer asked Avraham, \"Should I take him, should I take your son to that place?\" He said, \"No, but don't worry. ד' will send his malach in front of you, and you will succeed in taking a wife for Yitzchak and bringing her here.\" Then he repeated the whole the whole conversation he repeated again, and he says basically the same thing. He says, \"My master my master told me Avraham told me, 'Don't worry. Hashem' will send his malach with you, and you'll be matzliach in your way, and you'll be able to take a wife.'\" Darff men farshteyn. We

have to understand: פארוואס האט אליעזר משנה געווען פון לשון אברהם? Why did Eliezer, when he repeated Avraham's words, didn't repeat it exactly? א שטאט ישלח מלאכו לפניך, But ער געזאגט, ישלח מלאכו אתך? When Avraham spoke, he said, \"He'll send a malach in front of you.\" And when he repeated, he said Avraham said, \"He'll send a malach with you.\" We can't answer, we can't answer as it would seem אז דאס איז נישט מער ווי א שינוי בלשון. A change in expression וואס ביי ביידען איז דאס איינס. It doesn't change the the meaning. און ווי מען זעט, אז אין די פסוקים זענען נאך כמה וכמה שינויים בלשון אליעזר We find many different expressions in Eliezer's words wie ער איבערגעזאגט דברי אברהם לגבי די דברי אברהם עצמו. If you compare exactly the words, it's not exactly the same words, so it changed. A lot of times it's known that that pasuk changes when it repeats the same thing. It's called ליפיי המליצה. Doesn't mean nothing. It's just a pshat. And here he brings in הערה seven the Radak says, ובשני סדברים אלה יש בהם שינוי מילים, When he repeated that, there's different words. אבל הטעם אחד. It's all the same. So maybe the same thing here. Big deal. He said לפניך, he said אתך. That's why he says not. So you can't answer like that. ווייל שוין אין א פריערדיקע סדרה is רש\"י בפירושו על התורה שטעלט זיך אויף אן ענליכן שינוי.

Rashi in a previous סדרה, in Parshas Noach, Rashi already makes a point of the difference in the words. און דערקלערט אים And Rashi explains it is מבאר He explains like this. On which pasuk? The pasuk says, את האלקים התהלך נח. Noach went with the Eibershter. So the לשון is את. So Rashi says, ובאברהם הוא אומר, אשר התהלכתי לפניו. The Eibershter said, \"I went in front of him.\" So by Noach, the Eibershter went with him. By Avraham, in front. And Rashi explains the difference: נח היה צריך סעד לתמכו. Noach needed the Eibershter to be next to him. Because he himself wasn't so, the Eibershter had to unterhalten, has to, אבל אברהם היה מתחזק והולך בצדקו מאליו, אברהם went by himself. He's a full בעל מדרגה, from here we see אז דער שינוי פון את און לפניו איז א חילוק אין תוכן, that the difference between saying et and לפניו is a difference in meaning, וואס פאדערט א פירוש על דרך הפשט. Even Rashi makes a point out of it. Even in דרך הפשט, which is דרך of Rashi, there is a difference. אז אויב אזוי איז נישט מובן, so it's not understood, פארוואס שטעלט זיך נישט רש״י בפרשתנו דעם שינוי צווישן לפניך און אתך? So how come here Rashi doesn't say anything? So the Rebbe used to speak every Shabbos on a Rashi, but sometimes the Rashi was, we used to know a Rashi that's not written. The Rebbe would ask שאלות on certain פסוקים, why did not Rashi explain it? And then the Rebbe would explain why according to the דרך of Rashi it doesn't need explanation, and that's why Rashi had no need to say it. So it's like a Rashi that the Rebbe said this this is the דרך of Rashi by not saying, and this is one of them. Is it the only place it says et and it means with, to support? So in Oh, quite quite. In every single place it says את השם is the rule? Always? Always that Hashem is next to you? Yeah, yeah, את השם. השם תמיד את השם סמיכה? או, יא. That means Hashem is, would be next to you all the time. פשוט'ע words. Et means with, לפניו means in front, pashut. In front means he is going ahead of you, and with means he is going next to you. That's pashut. So these are one that Rashi didn't Right. So the Rebbe asked, why didn't Rashi write anything? מוז מען זאגן, we must, אז נאכדעם ווי רש״י האט שוין פריער געגעבן דעם חילוק צווישן די צוויי לשונות, that already after Rashi explained in that part, in Noach, the difference between these two expressions, און דעם טעם השינוי, and the reason why it is, איז לערנענדיג דעם סיפור בפרשתנו, remembering what Rashi said there, when we come to learn here, איז שוין מובן מאליו דעם טעם פארוואס אליעזר איז משנה געווען פון די רייד פון אברהם. We'll understand ourselves. Rashi relies that we're smart enough that we'll understand based on what he says, because the Rebbe said that Rashi wrote this in a way that he imagines that everyone remembers what they learned already. So Rashi relies that you'll have seichel and you'll figure it out. Right. So when Avraham said it, he figured Eliezer was strong enough that Eliezer didn't want to claim No, no, no, that's not the pshat, we'll see. יש לומר דער ביאור אין דעם, so the Rebbe says a pshat, a very interesting pshat. דער חילוק אין טייטש צווישן אתך און לפניך, אין פשוט'ן פשוטו כמשמעו, if you're going to טייטש according to what Rashi said before, this is with you and this is in front of you, so it's very simple: אתך מיינט מיט דיר, with you, לפניך מיינט פאר דיר, in front of you. דאס הייסט, when he said ישלח מלאכו אתך, he said the malach with you, מיינט, אז דער מלאך וועט גיין צוזאמען מיט אליעזר, the malach will go with him, און אים העלפן דורכפירן די שליחות בהצלחה. That means the malach will go with you and he'll help you to fulfill the שליחות בהצלחה. או בלשון Rashi ענער ביי Noach, סעד ותומך, it will be like a leaning thing and it'll help you, it'll hold you up, you need help in what you're doing, he'll help you. מה שאין כן ישלח מלאכו לפניך מיינט, if it says the לשון he will send his malach in front of you, ahead of you, אז דער מלאך וועט גיין פאראויס, he'll go ahead, און פארזיכערן פון פריער די הצלחה פון אליעזר'ס שליחות. The malach will go and make sure before even you get there, he'll make sure that you have hatzlacha. און דאס איז א חילוק עיקרי אין אופן הפעולה והצלחה. It's not stam a chiluk, it's a big, major difference in how you're matzliach. אין דעם ערשטן פאל איז די עיקר די פעולה השתדלות מצד אליעזר. The first one is the אייבערשטער's with you means mainly is what you do. און דער מלאך וועט צו Then the malach will give you, will help you, סעד ותומך, אז דיין השתדלות זאל זיין מצליח. You're doing, and what you do, you want hatzlacha, so make sure that what you do will be matzliach, so he's helping you. אבל ישלח מלאכו לפניך מיינט, but if he said the malach will go ahead of you, means אז דער מלאך וועט נישט נאר מסייע זיין צו און אין די השתדלות, not only he'll help in what you're mishtadel, what you're doing, he'll help you, נאר ער גרייט צו, he's preparing ahead, און פארזיכערט די הצלחה פון די השתדלות פון אליעזר פאראויס. Before you even do it, he already makes sure that when you come and do it, it will happen. That's פאראויס, the malach goes ahead. און דאס איז אברהם געווען אויסן אזוי צו זאגן ישלח מלאכו לפניך. When Avraham did when Avraham used the words and the malach, Hashem will send his malach in front of you, meaning אז די הצלחה פון אליעזר בשליחותו זאל זיין באאן אופן that he said to him that the hatzlacha should be in a way אז דער אייבערשטער באווארנט מלכתחילה, the אייבערשטער by sending a מלאך באווארנט makes sure ahead of time, אז די זאך זאל זיך קלאפן כשורה. אן שוועריקייט, he goes ahead and makes sure that it should happen without any hardships. That's why it's a very different thing. It's just the opposite from when by Noach. Right. This is a question of Noach and Avraham. By Noach, it's that he's going to go with you because you need the help, right? By Avraham, it's going to go in front because you don't need the help. Beginning. Because you don't need the help, yeah. And over here No, that he brings it just in the context of the words, but every pasuk according to what the pasuk is trying to tell us. No, but Noach didn't need then Noach didn't need Noach needed help, right, but the bottom line is No, he didn't לפניו, no. No, that's what he needed. Needed, it wasn't נח איז געווען ביי נח give more help when it was Yitzchak by Noach, and over here you're saying gave more help... Yeah. That was a goy. By, by לפניו. A goy needed a lot. Noach was a Yid. No, no, you say why, but I don't even understand what he's saying once. אברהם היה מתחזק והולך בצדקו מאליו. In the beginning of Rashi explains by Noach, why does it say by Noach? Noach needed help. But the taytsh of the words, in fact he's not bringing in the each case it depends on what we're talking about. That's why he was with, with With means he's with you, helping you, and in front of you, he's not helping you, he's going ahead. So over here he says he's not only he's helping you, he's preparing he's He's not called helping you! No, but yet Oh, he's right, he's not helping you at all. He's preparing the steps for you, you don't Right, right, good. So it depends on what. There we're talking about his avodah, here we're not talking about avodah, here we're talking about hatzlacha in in doing things, hatzlacha in business. There it's talking about avodah, how close was he to the Eibershter. Here we're saying we're using the same wording, but here it's for something else. The vort is coming ahead of you means that he's going ahead. That's all. That's what we receive from there. This is going with you, helping you, this is going ahead of you. And in each place look into the תוכן of what's talked there and apply it to there. There it's applied in one way, here it's applied in a different way. He says the malach will go in front in front of you, that means the malach will make sure that when you come or whatever you're going to do is He already made sure hatzlacha. Hashem can be with you means that you're working and the malach is working along with you. So when he said when when Avraham says to Eliezer don't worry, the malach will go in front of you, he meant taka that don't worry, the malach will go ahead and he'll make sure even before you get there. און אזוי איז עס טאקע געווען, that's how it was. He

starts off explaining how it was. גלייך גלייך אין אנהויב מהלך הענינים, right in the beginning of the whole thing here. אנקומענדיק אין ארם נהרים אויפן עין המים, as soon as he came and he came to the well, האט אליעזר נישט געדארפט ווארטן אפילו, he didn't even have to wait, ווארעם הנה רבקה יוצאת, and as soon as he came, Rivkah was walking out. ויתירה מזה, even more, דאס איז נישט געווען קיין תוצאה פון אליעזר'ס תפילה, it wasn't even the fact that she came out wasn't a a totzaah, a result of his davenen, saying to the Eibershter הקרה נא לפני היום, hey, make sure to find me the girl. Bishleimus, he didn't even finish his davenen. ווארעם דער פסוק זאגט ויהי הוא טרם כלה לדבר, that before he even finished, הנה רבקה יוצאת, so Rivkah came out before. נאך איידער ער האט געענדיקט, before he finished. That means עס האט מלכתחילה עס איז מלכתחילה געווען אויסגעשטעלט מלמעלה, it was set up מלמעלה מלכתחילה, אז זי זאל קומען באלד נאך אליעזר'ס אנקומען. As soon as he comes she should come. That's לפניך, that's taka what happened, even before he came. That side he says in the beginning. און אזוי, סיי מצד אליעזר, looking for what he did, וואס Rashi זאגט קפצה לו הדרך, he had kefitzat haderech, the the road went ahead of him, jumped The word קפיצת הדרך we we call it when you go fast we call it קפיצת הדרך, but the word טייטש is קפץ, it means jumped. The road jumped as if the road is there already before you. און סיי מצד רבקה, אז זי איז ארויס פון בית אביה, און אז ויהי הוא טרם כלה לדבר והנה רבקה יוצאת. And side from her side, the Eibershter made that she should even before he started she should when he came when he started davenen she should be already there. יש לומר אז דאס וואס רבקה האט געווארט, די ביאת רבקה צום באר איז געווען נאך אליעזר'ס תפילה, you see it says before he finished davenen, she came out, but she didn't get there till after he finished. Why? איז געווען נצרך לזה, the reason was אז דורך דעם סימן וואס ער האט, פאר זיך אויסגעצייכנט אין זיין תפילה, so that ער קענען וויסן אז זי איז די אשה אשר הוכיח השם לבן אדוני. So he had to make a siman, so first made the siman, then he's able to talk to her. אבער אין עצם קומען, איז שוין באוואוסט געווארן גענוי נאך איידער ער האט מתפלל געווען. The עצם coming that she came and this is this was even before he davent. ובמילא comes out comes out here we see from this that what Avraham said the malach will go ahead of you means he'll make it be prepared before you get there. Happened. והענין הזה באמת סיי אין יענע ענין און אנדערע, even in the middle of the whole thing. בשעת בתואל האט געוואלט מעכב זיין דעם שידוך, when Besuel wanted to stop the shidduch, איז malach מלאך והמיתו, a malach came and killed him before he even had a chance to stop. Hakadosh Baruch Hu, he fought it It says there when they started talking, בתואל wasn't there anymore, the malach killed him already before. און אזוי ביים סיום הענין, also in the

end, when אליעזר האט געוואלט אז רבקה זאל גלייך גיין מיט אים, and Eliezer said let her come with me right away, נישט ווי אחיה ואמה האבן פארשטאנען, not like the brother and the mother wanted, תשב הנערה אתנו ימים או עשור, said let her stay here for a year, let them So what happened? און דערויף איז געווען דער ענטפער, so what did he answer? נקרא לנערה ונשאלה את פיה, let's call the girl and ask her. So what happened right away? האט Rivka תיכף געענטפערט אלך, said I'm going to go. This was like there's no time wasted, as if it was already all prepared. ס'איז לכאורה, and this is a חידוש, לכאורה, מען געפינט נישט אז אליעזר האט מיט איר בכלל גערעדט וועגן דעם שידוך. You don't find that he spoke to her about the shidduch. ער האט בלויז געגעבן מתנות ותכשיטין, he gave her presents. But he didn't talk to her about the שידוך באופן אז זי זאל האבן צייט צו טראכטן און אריינטראכטן אין דעם. She had no time to think. Ruach hakodesh. What did you say? Ruach hakodesh. שטייט אין פשוטו של מקרא, פשוטו של מקרא. She was only three years old, what do you expect her... So when he gave it to her he didn't say, \"I'm giving it to you because I want you to marry Yitzchak.\" He gave it to her and finished. Had he said to her, you could say until he got there and until he spoke and until he till he slept over that night, she had time to think, and when they came to talk to her, \"I want to go.\" For a shidduch, she didn't even know that it's coming from a son. He didn't, or did he know that it came from, he told it to Lavan, he didn't tell it to בתואל, not to her. So she had no time to think. And af al pi chen, and still, איז גלייך ווען מ'פרעגט איר, she is מסכים מיט'ן שידוך as soon as he asked, that's it. As soon as he asked: Are you maskim for the shidduch? האט זי געענטפערט, געזאגט: אלך, I'll go. And even more than that, Rashi איז מוסיף, in fact Rashi even adds and explains, what did she mean, I'll go? אלך מעצמי, I'm going, I'm going myself. אף אם אינכם רוצים, even if you don't want. דאס הייסט דער אויבערשטער האט אזוי געמאכט אז זי זאל מסכים זיין אן קיין השתדלות פון אליעזר. That was, he didn't even have to work on it. Why is that? Because if it's with you, then it means you work and he helps you. In front of you, you don't even have to work, he comes ahead and does everything. So the Rabbi says that that's, that says here that that's what Avraham said, that Hashem will send a malach in front of you, and it's exactly what happened. The malach went ahead and prepared everything, that whatever he did was already, תכלית המעשה happened. על פי זה וועט מען פארשטיין, we'll understand, פארוואס אליעזר האט משנה געווען פון דברי אברהם, why Eliezer changed his words, און ער זאגט ישלח מלאכו אתך, why he said he'll come with you. ווייל ביי בתואל, האט זיך נישט אנגענומען אזא מין ענין. See, when he spoke to Betuel, a goy, you could tell him such things? What's he going to tell him? ישלח מלאכו לפניך, the malach will go... Why couldn't he tell it to him? בשעת אליעזר האט גערעדט צו בתואל, און געוואלט האבן פון אים זיין הסכמה פאר די שידוך, he came to him and he said to him, I need your haskamah. Nu, let's think about it. What's he going to tell him? Avraham told me that we don't care about you, the malach took care! So what are you asking me, what are you talking to me? So if he came to ask him for haskamah, what can be the claim, how is it possible to tell him אז אברהם האט געזאגט ישלח מלאכו לפניך, אברהם said the malach will go ahead, ובודאי, which means that he said אז די זאך וועט אפגעטאן, noch eyder, it will happen noch פאר אליעזר'ס קומען, און אן קיין השתדלות... So is Betuel going to be able to דרוש, I mean, understand that that's the kushya also? No, פשוטו של מקרא means simple peshat, the taytsh if you think straight. The Rabbi once said, Rashi is made for a person with basic seichel, chochmah, straight. אותיות רש״י is the same letters as ישר. שכל הישר. And it's made for, this Chumash, Mikra, when we start learning, a child doesn't know anything, he just has a straight thinking, just. So if you hear the words לפניך, and you know the taytsh, in לשון הקודש you know לפניך, so you already know that it means in front of you, so you're going to tell him the מלאך will come in front, it means so Betuel would say, what, are you telling me that Avraham already said that you don't have to do anything, no one has to do anything, it's going to happen by itself? How could he say that to him? ווארום אויב אזוי, Betuel would say, if so, Betuel would say, צו וואס די גאנצע רעדן, what are you talking to me? ומה אתם אתנו, what are you discussing with me? לדבריך, you would say the way you're saying and the מלאך is supposed to come and do it, האט דאך דער מלאך שוין אלץ אפגעטאן, it's all done already, so what wait till tomorrow's perkopf? So he couldn't do that. דערפאר האט Eliezer געמוזט משנה זיין און זאגן ישלח מלאכו אתך, so he had to change it, the מלאך will come with you, which means that Avraham gave me a beracha that whatever I'll do and whatever we'll discuss will have hatzlacha and the מלאך will help me. That makes sense, but to say the other way, Eliezer wouldn't under... I mean, Betuel wouldn't understand it. He'd be insulted! Sure. Insulted and wouldn't even talk to him! I'm telling you the truth. But now, we'll see, לכאורה, how did he change, after all, how could he quote something,

he's misquoting. So first of all, it says that you're allowed to, מפני דרכי שלום, that you're allowed to. But the Rebbe is going to explain further in the שיחה that as much as he changed it, he said other words which hinted to it. So it shouldn't be a real change and Betuel wouldn't understand it. But before that he explains something else. על פי הנ״ל יומתק, this will explain also, יומתק means not answer a קושיא, יומתק means become sweet, that means it makes it geshmaker. נאך א שינוי בדיבורו של אליעזר, another change he made, אנדערש ווי דאס איז געווען דער מעשה, different than it happened. What happened? געגעבן האט ער רבקה'ן דעם נזם זהב, he gave her the jewelry, נאך איידער ער האט זי געפרעגט בת מי את, before he asked her who she is. ביי דערציילן דעם צו בתואל, but when he told it over to Betuel, ווי Rashi זאגט, Rashi says, שינה את הסדר, he changed it. Why? שלא יתפשוהו בדבריו, shouldn't catch him, ויאמרו, they could say, היאך נתת לה ועדיין אין אתה יודע מי היא. If he's going to tell them what he had, they're going to say, are you crazy? How'd you give her without knowing that you came, the whole thing to get a wife from the family of Avraham, how do you know who she is? So he stuck to this, he changed it. Now, now

question is on Avraham, on Eliezer, how did he dare to do this? How did he do this, huh? Oh, קידושין. But he didn't say anything, he just gave it to her, without saying anything? קידושין. No, not asking who she is. He relied that she is. Yeah, that's what Rashi says, he relied. דאס וואס אליעזר האט געגעבן רבקה'ן די מתנות נאך איידער ער האט געוואוסט מי היא, fact that he gave her the matanot before he knew who she was, איז ווייל וויסנדיק אז Avraham, he knew, אז Avraham האט געזאגט ישלח מלאכו לפניך, I'll come before, ahead of you. ובפרט זעענדיק אז טרם כלו, and he saw, טאקע it happening בפועל, טרם כלו לדבר before he even finished speaking and איידער וואָס זי איז אַרויס, און זי האָט זיך געפירט בהתאם צום siman, and he saw that she's behaving as the siman, that she's giving him and giving the camels, האָט ער שוין פאַרשטאַנען און געוואוסט אַז דאָס האָט דער malach געטאָן פאָרויס, so he knew the malach went, so this is, I see the malach did it. ממילא איז ער געווען זיכער, הצליח הקדוש ברוך הוא דרכי, he was sure. That's why he gave it before, because he knew that the אייבערשטער, that Avraham said that the אייבערשטער through the malach is going to make it happen before you even realize it, before you do anything. מה שאין כן לעת עתה ווי ער האָט געזאָגט צו Besuel, but the way he told Besuel, וואו ער האָט משנה געווען פון וישלח מלאכו לפניך when he changed from saying the word that Avraham said the malach will come ahead of you, and he changed it to say וישלח מלאכו אתך, אָדער וואָס? האָט געלעכצט נישט אַזאַ זיכערקייט? See, you know what the Rebbe once said goes together: because he told him that the malach is going to come with me, he couldn't say, 'I gave first.' I gave first only fits if the malach comes ahead, so before you even ask, it's done. But he didn't say that. Had he said לפניך, then he could have said, 'Yeah, I realized.' But he couldn't say לפניך for a different reason, because they wouldn't understand it. So he had to say אתך. When he said אתך, so he couldn't say, so there's no זיכערקייט ווי צו געבן איר די matanot נאָך איידער ער ווייסט ווער זי איז, to give her the presents before he knows. Mimela, it's not connected. שינה אף זו כדי שלא יתפשו בדבריו במשא ומתן, so he changed it, but it's all connected. Why did he change it? Because he didn't say to them that the malach is going to come ahead of me and do it on his own. So, then he says like this: Af al pi, as we've passed this over, בגלוי, האָט Eliezer נישט דערציילט דער פרט פון ישלח מלאכו לפניך, even though as we said, outright he didn't use the word לפניך, clearly not, so they shouldn't catch him, you know, how could you say the malach is, what do you want from me, he couldn't. האָט ער אָבער דעם ענין במרומז געזאָגט, but וממילא איז דער shinui נאָך אַ קלענערע, it's not a real change, cuz like this, it's far שווערער, yeah, he changed, he changed it, but he added another word which is a remez, which means that he, Besuel didn't understand it, but he said it in a way that he's even hinting that it's going to come ahead. Where did he say it? דערמיט וואָס ער האָט צוגעלייגט די ווערטער, he added certain a word which Avraham didn't say. He added the words ישלח מלאכו אתך והצליח דרכך. He said Avraham told me that the malach will come with me, the malach will go with you, and you'll be matzliach. What did he mean with those words? Avraham, דאָס האָט מען נישט געפונען בפירוש, בפירוש אין דברי Avraham, the תוכן is the same, Avraham meant, yeah, you'll succeed, but it doesn't say the words. על דרך זה דאָס וואָס ער האָט איבערדערציילט זיין תפילה, after when he told them how he דאַוונט, at the well he דאַוונט, האָט ער מוסיף געווען אַ לשון tefillah, he added a word which he really didn't say before. He said Hashem' אם ישך נא מצליח דרכי, if you are going to be matzliach, which he didn't say. Why did he add the word matzliach, hitzliach? דער ביאור אין דעם, the explanation is like this: דער אמת'ע באַדייט פון hatzlacha איז, the

real meaning of hatzlacha is נישט ווען דער מענטש איז matzliach דורך יגיעה. When a person works hard and succeeds, that's not hatzlacha. I mean, that is hatzlacha, but that's not the real hatzlacha. נאָר ווען דער אייבערשטער גיט אַ מענטש, in other words, when you get success on top, much more than you worked. Or for nothing. We'll see, it's even more than that. But that's what it is. על דרך ווי עס שטייט ביי Yosef. It says by יוסף, ויהי ה' את יוסף, ה' was with, ויהי איש מצליח. He was a man that's, ה' מצליח בידו, ואשר הוא עושה ה' matzliach. So there matzliach means that his hatzlacha was למעלה מדרך הטבע. Much more than he worked for. And even when you work and there is yagati umatzati, the Rebbe is going to say, this is even more. בפרט אַז Eliezer האָט נאָר וואָס פאַרדריקט וה' הצליח דרכי. Not that you do nothing, you have to make a keli at the end. You do something, yeah. But this hatzlacha is much more than it's, in other words, it's not helping you in what you did. It's completely beyond, right. It's not really בערך to what you did. ולהוסיף, you could add, the Rebbe, אַז דאָס איז מער ווי דער אופן פון יָגַעְתִּי וּמָצָאתִי. It says yagati umatzati, so Chassidut always says, we learn, that why it says matzati, it says yagata, you'll work hard, and you'll reach there. Metziah comes בהסח הדעת, מציאה is something that you don't work for. So he said if you work hard, the אייבערשטער will give you much more. Af al pi, so he says this is even, real hatzlacha is even more than that. דאַף-על-פּי אַז מָצָאתִי איז שלא בערך פון די יגיעה, when you say yagati umatzati, so the finding is much more than what you worked for, וכדייקא לשון מָצָאתִי, לשון מציאה, על דרך ווי אַ מציאה וואָס קומט בלי השתדלות. When you find something, you didn't work for it. Nisht mer vi di טרחה פון אויפהייבן די מציאה, the only tircha you had is pick it up. Fundestvegen, but still, איז דער יגעתי ממשיך ומכריע די מציאה. יגעתי means that when you do yegiah, it'll bring a stronger, stronger metziah. מה שאין כן דער ענין פון הצלחה אמיתית, real הצלחה, איז נישט פאַרבונדן מיט עבודת האדם. It's not connected to you at all. נאָר דאָס איז אַ מתנה מלמעלה, it's a complete מתנה מלמעלה. That's the real, real hatzlachah. Mazal. I see that he brings in some he'arot from the לשון of the Baal HaTanya. Which he'arah? 39? 39, yeah. Matzliach b'mazal, yeah. that what's that, say? Mazal is, yes, it's not it's not even It's not The לשון is לא בזכותא תליא מילתא. It says certain things, it's במזלא תליא מילתא. Mazal is what What do you mean, it's mazal? Every person hatzlachah means what? Money? Whatever you need. No, it depends in what what you're involved. He found a woman. As soon as I'm learning if he doesn't help him. So, it doesn't mean No, it doesn't mean things that you didn't learn you'll never get. It won't fly into your mind. The understanding of it that you'll understand it, you'll understand it much better. So, labor helped. Yes. In everything. No, if it's in business, it'll No. If it's on business then it's when it's money. If it's in health then it's health. In whichever ענין we'll learn and then having a shidduch it's then having a shidduch. Everything it's beyond what you did the Eibershter gives you mazal. what you did really is only you're going to make a cheshbon this is what I should get, now I got so much more. But really what you did is really nothing. That's what you're saying, by real hatzlachah, it is nothing. that what we did really accomplish anything. No, we know, whatever you do, it brings. If you do business fine, you'll make a living. The real hatzlachah is which is which is mazal, you mean. which is called mazal. It's מלמעלה. Mazal, yeah. One of the right one of the right brothers He

always says that he feels that 95% of his business is mazal and 5% is his effort. How about to be 100%? If you give away the 5% 100% is mazal. noch a bitel mazal. Ken. Komt lefi ze oys, it comes out that when he added the words, \"וישלח מלאכו אתך,\" he added the words, \"והצליח דרכך.\" What did he mean? טראגט אין זיך דעם זעלבן תוכן פון \"וישלח מלאכו לפניך.\" Hatzlachah means that it's not taluy in your work. So, really, the word hatzlachah be'emet is the same thing as לפניך. לפניך means a malach goes ahead of you and it's not helping you doing, but it's ahead. And that's what hatzlachah is. The inyan of hatzlachah is when it comes It's not that you do. The fact, בשעת אליעזר האט ארויסגעבראכט פאר בתואל ווי אזוי זיין תפילה is \"אם ישך נא מצליח דרכי\" איז נתמלא געווארן, when he told בתואל you know how my tefillah that I asked if Hashem should be matzliach my way fulfilled. \"ואני טרם אכלה,\" and he told, before I even finished speaking and then she came out, האט בתואל גלייך געזאגט, when he said that, then he said, \"מהשם יצא הדבר.\" Look at the pesukim. When he told him I had hatzlachah, hatzlachah means it comes from Hashem, so he said, okay, מהשם יצא הדבר. לא נוכל דבר אליך טוב ורע, I can't say anything. Yeah. So it's a זאך וואס טוט זיך אפ אין גאנצן מלמעלה. בדרך הצלחה, it comes milema'alah. אזוי אז א בן אדם קען עס ניט ענדערן, a person cannot change it. So, So, בתואל got a hint and understood, but he didn't tell him outright the word לפניך. So, here we see like this.

Avraham said him, \"מלאכו לפניך,\" which means that it's not totally he's going to go ahead. To tell בתואל outright this he couldn't, because בתואל would say, \"Well, what's going on here?\" So, what did he do? He told him, \"אתך,\" but at the same time he gave him a hint by saying the word hatzlachah, so it's not a real shinui. על פי זה קען מען אויך פארשטיין אן ענין תמוה לכאורה בדברי אברהם. This could explain and this is a chidush nifla, the next piece. It's a whole mamash a Okay. That Avraham said something which is very strange. בשעת אליעזר האט געפרעגט \"אולי לא תאבה האשה ללכת אחרי,\" when he asked, made What happens if she doesn't want to go? האט אברהם אים געענטפערט, אברהם said, \"השמר לך,\" don't take Yitzchak there, and he said, \"השם אלקי השמים,\" the Eibershter, \"ישלח מלאכו לפניך,\" he will send a malach in front of you, \"ולקחת אשה,\" you'll get a wife. Der אייבערשטער וועט שיקן א מלאך וממילא איז ער מבטיח \"ולקחת אשה לבני משם.\" Since he sent a malach, and the way he said before, it's ahead of you, so for sure he guaranteed him that you know she'll you'll get her. Is nit farshtendig, not understood. How could he guarantee that she's going to come? בשעת עס איז תלוי ברצונו ובבחירתו של אשה. It's talui in her bechirah, in her choice. בפרט אז אברהם באמת האט גלייך נאכדעם געזאגט אברהם himself said, \"ואם לא תאבה,\" it's a possibility she won't come, \"ונקית משבועתי,\" then you'll be free from the shevuah. So, he said that possibility, and at the same time he said, \"But, you know what, I'm telling you.\" A contradiction. It's not a contradiction. Sometimes he could say, but how how does he know? He is saying, \"לפניך.\" He If לפניך, is a contradiction to what Avraham said at the end. Right. But it's not you're not trying to answer the contradiction. You're saying, how could he have guaranteed? It's not sometimes you say You're saying, \"But you don't worry.\" I'm telling, \"You're afraid of it and I'm telling you don't worry and you won't have any problems. You'll be free from the shevuah.\" If she doesn't come, you're free from my oath. Okay, that's what he said to him. You're worried what happens if she doesn't come. Because he in his mind was worried. But he had לפניך. Avraham knew. Yeah, but he didn't know what's going to happen, takeh. Avraham said that. Yes, so he's confident. That's why later when he said, \"I see I see the Eibershter was matzliach.\" What What was his wonder? Avraham said. Yeah, right. Because ווי נישט ווי there is a berachah, but ווער ווייסט if it'll be bepoal, who knows how it's going to be, he told me that. The she'eilah is on Avraham, how could Avraham mavtiach? די פראגע איז, he I'm talking about Avraham, how How could Avraham mavtiach? Avraham said to him, if you're worried that this, don't worry, you won't have any problems. If she won't go, don't worry, you won't have... You'll be free from the shevuah. You can't take away the bechirah from the... Well, that's what he's going to argue. You're going to say this. If you say it does, that's the whole vort. But we're nit פארשטאנדיק, how could he say that? In the תורה שטייט the word mavtiach? No, no. You didn't see the word mavtiach. No, but he said ולקחת, what does taytsh the pasuk? Hashem will send, and you will take. No, because in Yiddish lashon kodesh, he's trying to say, from the pasuk we see he promised him, he said this is going to happen, he made it as a fact. Hashem will send his malach and you will take the wife. Yeah, sure. Sure. But Rashi says at the end of the halacha, no? In the pasuk it says that Rivka was born, ולקחת means... But Rashi said now is the time to go get a wife. Oh, like that? No, he doesn't mean, he says it's through it's in italics. It's not because the lashon of the pasuk. No, but look at the look at the reading print. You're just translating what ולקחת means. The word מבטיח שטייט in the Torah, but here was whatever the Rebbe has some of some some kavana. No, but that's the תוכן, no? Avraham said, I'm telling you this is going to happen. No, look at look at the מבטיח. ולקחת you see? All of this is bringing for a proof that... Yeah, so he's saying what does the pasuk mean? There's different printing. Why? No, that's when you say there's different printing every time, is is a stress, is a dagesh, a הדגשה. It's a dagesh? Yeah. Not a quote? No, quote is in גענזן פיס, in in quotations. הדגשה is not in quotations. Sometimes when a stress, you also put in quotations, but... See, the words ולקחת אשה לבני משם has quotations. What's that, the question? No, דא is the הוספה of ישלח מלאכו לפניך. That's why Avraham was able to promise, he said לפניך, אז דאס נעמט זיך פון אזא ארט וואס איז פריער. See, here's sometimes you have quotations on on when a word is not literal, but figurative, you make quotations. This inyan that he told him that's going to happen comes from a place which is before, לפניך, which is before, העכער פון יגיעת האדם ועבודתו, it's beyond a person's reach. For the fact is the hatzlacha in them פון אייבערשטן, ניט תלוי אין דער השתדלות ועבודה פון אדם, it doesn't depend on what people will do. און אזוי אויך לאידך גיסא, on the other hand, אז דער רצון פון א בן אדם קען ניט שטערן דעם הצלחה. A person can't ruin it. If it comes from such a place, you can't make it happen, you can't ruin it happen. און דער עיקר, so this is a big chiddush, therefore, אף על פי עס איז דא דער ענין הבחירה, even though there is bechira, but the fact is the lechora, the מעגליכקייט פון ואם לא תאבה האשה, that's why he said for him he even said it's possible she won't want, im kol zeh, איז אבער ברור, so Avraham said it's clear, אז בפועל, דאס געהאפטע ענין פון ולקחת אשה, בפועל it's going to happen, אז עס וועט זיך געפינען אן אשה וועלכע וועט מסכים זיין זיך געבן צו אליעזר, you will get it. Why? Because it's something that Why shouldn't she? Because she might not want to come. It's something that what she wants, doesn't want, it's going to happen. So this is, so we can see now that there is a darga, an inyan, So why did Avraham say that in case she doesn't want to come, you're free from this shvuah? Because that's to He doesn't say it, but it's to make him feel good, no? What do you say? Make him feel good, cuz he... Eliezer. Eliezer. So he said, you know what, you're worried, don't worry, it ain't gonna affect you cuz he's... But anyway, like you could talk like that. But anyway, I'm telling you, it's not gonna, don't worry about it. It's it's going to happen. But you're worried, don't worry. So, he Avraham was saying is that that basically there was no really bechira there. That's what he's saying. Basically bechira. There's no bechira in this case. Why is it? How is it shayach no bechira? It comes from something This is a חידוש נפלא in this inyan. There is no bechira. There is no bechira and it's basically cuz that comes to your mazal, that's what you're saying, huh? Cuz it comes I understand. How many times people tell the Rebbe doing the same thing. How to do... do you... and and mevatiach. How many times the Rebbe ask you a she'eilah and you have to do... The Rebbe can give you a brachah, but you What you should do. The Rebbe can give you a brachah. How many times you have שרייבט צו דער שליח דער שליח do it, do it, do it, and do it. How did the Rebbe mevatiach? You don't worry. The same kashya wie Avraham Avinu. No. That's what he said, if it's talui in somebody else. They tell you do this and the Eibershter will help you. I'm mevatiach the Eibershter will help. Yeah, the Eibershter will help. But am I can be mevatiach when it's talui in somebody else's ratzon? I'm mevatiach that person is going to want? But you have... why? Oh, but the she'eilah is how can you how can you... Has free choice. Every person has free choice. Has free choice, but they they're mevatiach that their choice is going to be the one that you want. I mean that's ידיעה הבחירה. You know what he is going to choose. But here he is not saying he knows, he says this is I'm telling you the Eibershter will make it happen. Not because he knows the future and he knows what the guy she will choose. He didn't say I know she will choose. Something the shlichut is with me, not with her. True. So how can you mevatiach, I want you Definitely though. But in this case, he said, it's not dependent on her. Because this is לפניך. There's a havtachah, this is mazal, this is higher than. Yeah yeah, now now he says. Yeah yeah, you'll see. That he told him. He said as much as she might not want, so don't worry, but I'm telling you she will want. I'm guaranteeing you she will want. He is, lema'aseh he is. Lema'aseh, yeah. He is. ווי ער לערנט אז דאס איז אויך איינע פון די ביאורים, is one of the explanations in the מאמר חז״ל: יפה שיחתן של עבדי אבות מתורתן של בנים, that even the conversations of the Avos, of the avadim of the Avos is greater than the Torah. Like Rashi says, in the Torah we find so many halachos from one ו, and here the Torah repeats the whole discussion of Eliezer. So pashut pshat is because they were the avadim of the Avos. But the Rebbe says you can say another biur. אבער בנוגע to תורתן של בנים is the other klal: הכל בידי שמים חוץ מיראת שמים.

When it comes to Yidden and normal, there's no way. The Eibershter can't, doesn't force anybody and won't say for sure the guy is going to choose. Everything is depends on the on the Eibershter except yiras Shamayim. בנוגע to תורה ומצוות ווערט נישט צוגענומען פון מענטשן דער ענין פון בחירה. When it comes to מצוות, Hashem doesn't take away bechirah. מה שאין כן בשליחותו של אליעזר, but in this שליחות, איז געווען די הנהגה פון ישלח מלאכו לפניך. The hanhagah was that it was לפניך. אין אן אופן פון הצלחה, אזא כח פון הצלחה, די הצלחה איז געווען פארזיכערט מלמעלה! This was guaranteed, אפילו דארט וואו דאס רירט אן אין ענין פון בחירה, even if it affects bechirah. And weil יפה עבדי אבות מתורתן של בנים, because the Avos, by the Avos, and the avadim of the Avos were so special, that there the Eibershter made even affecting to take away bechirah. אבער צו דעם פאדערט זיך צוויי תנאים, but there are two conditions for this to happen. Number one, ער זאל זיין עבדי אבות. If you're an eved of the Avos, an עבד וואס ער איז נישט קיין מציאות בפני עצמו בכלל. But who could be zocheh for something like that? If you're an eved, that means your own metzius you give up. ער האט א מציאות! But the Rebbe is explaining, it doesn't mean you you you're with nothing. You don't do anything, yeah I have no metzius, if I have no metzius, I don't learn, I don't daven, I I don't do it. No! ער האט א מציאות! און א מציאות וואס טוט טוט אפילו טוט אויף אפילו גדולות! You guy, he's talking to shluchim here, remember? Yeah, aha. That's, you know, that's it, און טוט אויף גרויסע זאכן, so you're a metzius. If you have no metzius, you don't do anything. אבער כל מציאותו איז די מציאות האדון, מה שקנה עבד קנה רבו. But you have to feel that your whole metzius, every accomplishment that you have, is not yours. So you have a metzius and the metzius is batel. That's one condition, you have to be eved. And the

second condition, עס דארף צו זיין דער ענין השיחה. You know what is שיחה? In our, אין שיחה אלא תפילה. So שיחה is davening. That means the הכרה ברורה, you have to be clear, recognizing, אז מ'קען זיך נישט פארלאזן אויף די אייגענע כוחות, you have to realize clearly that you can't rely on yourself, נאר מ'מוז מתפלל זיין צום אײבערשטן, you have to daven to the אײבערשטער. Like someone said once, I don't think it's possible, one without the other, they go together. But they say there was once a פשוטע איד, and he had a big tzarah. So he says, אין גאנצן פארלאזן זיך אויפן אײבערשטן קען מען נישט, מ'דארף אויך זאגן א קאפיטל תהלים! So, there is nothing, you have to realize you have to daven to the אײבערשטער. און דורך דעם ביטול בכפל וכפליים, when you come batel with these two things is ביטול, איז מען עולה צו דער הנהגה פון ישלח מלאכו לפניך, לקבל דרך הצלחה, and then you'll have a koach for hatzlacha. What does that mean what you just said that a simple guy said with what's the words? No, that's a joke. He said, you don't even know, I can't always rely on Hashem, you got to say some Tehillim also.

אף על פי יפה שיחתן של עבדי אבות מתורתן של בנים, we just finished saying that the שיחתן of the עבדים of the אבות is greater than even the תורה of the children of the אידן, איז אבער ווי איז שיחתן של עבדי אבות אריינגעשטעלט אין תורתן של בנים? וואו ווייסן מיר די מעלה פון שיחתן של אבות? אין Torah! ס'איז א פרשה שלמה אין תורה, ותורתם, you see, in the Torah of the children. What does that mean? מזה גופא איז פארשטאנדיק אז אויך די בנים קענען דערגרייכן די מעלה פון ווערן עבדי אבות. Even though we are saying avodim is greater than the banim, but it's saying, this is told to you, why? So we, Yidden, should also be able to reach that madreigah. און דאס איז די הוראה בפועל וואס מ'נעמט ארויס פרשה של אליעזר. This is the horaah we take from this parshah. U'vifrat, especially, פאר די וועלכע האבן זוכה געווען, for those who are zocheh to עוסק זיין זיך בשליחותם של אבות שבכל דור ודור, זוכה to be a shaliach of our the avot of our generation, which is Raboteinu Nesi'einu, the avot of the Rebbe'n, in the avodah of החזקת היהדות, הרבצת התורה, in spreading Yiddishkeit, Torah, כלי יפוצו מעינותיך חוצה, spreading chasidut, so you, it's a horaah for us. What is the horaah? עס זענען דא אזעלכע וואס מיינען, this is a very important lesson for the שלוחים, עס זענען דא אזעלכע וואס מיינען, some people

think, az the whole shlichut, like it says, לייגן דעם טאן, the shlichut is to do. You have to do everything possible to mekarev everything, אבער בנוגע די תפילות וצעקות פון זייערע פעולות, but result of what they did, אז איז א כלל נישט קיין בעל הבית. Then you're not a baal habayit, it's pashut. I could try best to make the person frum, like try and try, and I'm not a baal habayit if he becomes frum or not. The shaliach is מסכים אז ער דארף זיך אריינגעבן, ער דארף זיין אריינגעגעבן צו דער שליחות בכל כוחו. Shaliach agrees, you have to give over complete בכל כוחו, ביז ער האט ניט קיין מנוחת הנפש, ממש you have no no no no menuchah. ניט ער, ניט מיט די מענטשן, not him and not his family, זייענדיק טרוד כל היום ובלילה, the whole day you're involved in the shlichut, true. אבער אויף דעם צווייטן, וועמען ער זוכט משפיע צו זיין, on the other person who he's trying to משפיע, איז ער ניט קיין בעל הבית, no baal habayit. יענער איז א בעל בחירה, that person has free choice, און מען קען אים ניט מכריח זיין, צו פירן זיך, he claims, \"I don't want to put on tefillin,\" you can't help him. Okay, בפנימיות you know he wants, but בגלוי he doesn't want. So a shaliach could say, \"I did my best, and it's finished. So what else?\" So they they say a story with the Chafetz Chaim. Is the Rebbe talk to the shluchim like this now? Yeah, yeah. It says here clearly that this is a lesson specifically for shluchim. Yeah. That the Chafetz Chaim once sent somebody, it's a whole group of people, delegation to do something for שתדלנות, and they didn't succeed. So when they came back, they gave him a report, so he asked them, \"האט איר געחלש'ט?\" That was Why should they חלש? Because In other words, you did everything, but it didn't bother you that you didn't accomplish. And בפשטות he means to say that had you געחלש'ט, you would have accomplished probably. Same with the Rabbi Rashab. Once the Rabbi Rashab was by an אסיפת הרבנים and he tried very hard, something, and it didn't go through. The government didn't agree. So ר' Chaim Brisker went over to him later, saw him crying. So he said, \"ליובאוויטשער רבי, וואס וויינט איר?\" So he said, \"מיר האבן דאך געטון אלץ וואס מען געקאנט.\" I mean, we tried everything. So he answered him, \"אבער מיר האבן נישט אויסגעטון.\" We didn't accomplish. And he says that's the difference between a בעל עסק, and you tend to mention this, a business person, that own business, and a worker. An employee tries his best and works be'emunah, and does everything. If the business doesn't go, it doesn't go. He goes home, goes to sleep. An owner is not, he goes, he tries everything. There's no such a thing it doesn't go. He'll sleep, stop sleeping at night. So that's what he told him. So they went out again, and they טאקע accomplished. That's what the Rebbe says. Who was crying, the ליובאוויטשער רבי? The Rabbi Rashab. So it was Rashab was crying. And ר' חיים said to him, \"ליובאוויטשער רבי, וואס וויינט איר? מיר האבן געטון, we did everything that that we could.\" So so here, he's טענה'ד, the shaliach could טענה, \"I did everything בכל כוחי, but what could I help? I'm not a בעל הבית on him.\" אט דעם נעמט מען פון די הוראה פון פרשה של אליעזר, where it's coming the הוראה, בשעת מען שטעלט זיך אריין אין א ביטול פון עבדי אבות. If you bring ביטול, a ביטול מכל וכל, a complete ביטול, זיין אן עבד לאדוני, that you're an עבד to the, so like said before, who is the אדון? עבד אבות, אברהם אבינו, the Rebbe. און דערצו איז ער מתפלל אל הקדוש ברוך הוא, הצלחה בשליחותו. You daven to the אויבערשטער, you don't rely on your own koachot. איז מען מובטח, you're guaranteed, אז השם ישלח מלאכו לפניך, say like it's guaranteed it'll happen. דער אויבערשטער פארזיכערט אים, הצלחה בשליחותו, guarantees hatzlacha in the שליחות. ובמשך די גאנצע שליחות, the whole time, סיי בהליכתו, when you go, סיי במקום השליחות, in the place where you are, און סיי אומקערנדיק זיך פון מקום השליחות, when you come back, הבטחה מסוימת, in other words, that's assure, what you finish with hatzlacha. And what does it do? Like it says over there, you'll have hatzlacha, ולקחת אשה. You'll take a wife, which means who's the wife? כנסת ישראל is the wife, ומקרב זיין אן אשה, we take her back to the husband, הקדוש ברוך הוא. They guarantee you'll bring the Yidden back. פשוט מאיר זיין, נאך א איד און נאך א איד, by bringing, מאיר זיין, נאך א איד, ולהאיר it to to light them up. ביז צו מאכן דעם אידן א נר להאיר, to make the Yid that not only he gets the light, he becomes the person who gives light to others. A שליח פון... then the other guy becomes a shaliach. ווי עס זאגט דער רמב\"ם, the Rambam says, אף על פי דענין הבחירה עיקר גדול, רמב\"ם says clearly, בחירה is a עיקר in אידישקייט, ועמוד התורה והמצוה, the pillar of Torah. Nevertheless, ער זאגט, כבר הבטיחה תורה, the אויבערשטער promised that כל ישראל last is תשובה. It's a promise. Ai, there's בחירה, there's sof sof the Yidden will do תשובה, בסוף גלותם ומיד הן נגאלין. So I can decide that if the shaliach is not the shaliach, because they wanted an eved? I know, yeah? Wow. Al kol panim, not in the זאת ספרא דרגא. That's what the Rebbe... From now on, I have a zechut. I'm not a I'm not an עבד שליח, but I'm taking It would be a bad business if we take a step on the ticket for a year and through money get from the air to the public sector. He said the same business, no? All of them did that, because fuck them, we come... You should go... I don't know, it could be... It fits, like a puzzle. No, it's a sicha that fits like a puzzle. Yeah, but I'm saying this, this is how this fits all the... because it's forming time. Hakushya of the Rebbe, is a good hakushya, so you see it all the time. Look at what you see, look at... Moshe Rabbeinu in Eikev, מפליג, I mean, יא, מ'איז מפליג. Yehoshua has the same question: למה מ'איז מפליג? Because a Yid, I mean, you can't question how it happens, so, yeah.