called זבול. פירוש Rashi, Rashi explains, what does it mean, \"Now יזבלני, my husband will יזבלני\"? So Rashi said, לשון בית זבול. The word יזבלני comes from the word בית זבול. The word בית זבול is written by the בית המקדש, when שלמה המלך built the בית המקדש, he said a tefilah, and he said to the Oibershter, \"I made a בית זבול לך.\" Which means בית דירה, בית מדור, a place, a house where you dwell, you live. So what did she mean, \"Now יזבלני\"? She meant, להיות עיקר דירתו אצלי. Now, the main dwelling place of Yaakov will be with me, because she actually בנים כנגד כל הנשים, I have amount of children as much as all the wives put together, because they all knew Rashi says that they are going to have נביאות, they were נביאות, they knew they are going to have 12 sons and four wives. So if she has six, that means she already has more than as much as everyone else together. So she said, \"So now, my husband is going to be His dwelling place will be by me.\" Even knew that they ever davened for Dinah, that they wouldn't have That's why That's why later Leah davened for Dinah, that she should turn to a girl, she shouldn't have seven. So then it would be 13? No, then the other ones would only have five. Huh? One of them would only have one. Saying altogether they would and it would be her sister, yeah. Yeah, yeah. Okay, והנה, אף ששם זבול, לשון בית זבול בפשטות, even though the way it seems peshat, peshat, that when she used the word זבול based on the fact that this will make a בית זבול, מורה על ענין הנפעל בלאה. What did she say? \"Now I will become the בית זבול, the dwelling place of my husband.\" יזבלני אישי, my husband. So, it's a name that has to do with her. It's not a name that describes the child, it describes her level. Mikol makom,

still, על פי הידוע, based on what we know, שהשם שנקרא בו האדם שייך לנפשו ומהותו, a name that a person has is connected to his nefesh, to who he is, כמו שמבואר בספרים, says in ספרים, ששמות בני אדם אינם דרך מקרה, names of people is not by chance, אי רצון האב ואם בקריאתו, or because the parents, the father and mother decided to use this name, אלא הקב״ה הוא הנותן שכל חכמה ודעת, the Oibershter gives sechel and chochmah and דעת, בלב אב ואם, in the heart of the father and mother, לקראתו בשם שהוא משורש נשמתו של הבן, to call him with the name which is from the שורש נשמה of the son. So, any person, any name of any person represents the mahut of who the person is. על אחת כמה וכמה השמות שניתנו על ידי האמהות, certainly names that were given to the אמהות, שנביאות היו, they were נביאות, and they knew what they were doing, שודאי הכירו בנבואתם ורוח קדשם, certainly they recognized with their nevuah and with their רוח הקודש, מהות נשמת בניהם, the מהות of the neshamah of the children, ובהתאם לזה קראו להם שמות, and based on that they called them the name. So, therefore, even though Zevul is seemingly just something that's connect is connected to Leah, that she will become the בית זבול of her husband, נראה לומר, we have to say, שהתוכן דשם זבול שייך למהותו של זבול עצמו. We have to say that the name is also connected to what Zevul represents. Huh? Who? And I have nevuah if I name my child my son? I guess so. Yeah. You guess so. All right, the same. It's just the Oybershter. We don't know we have nevuah, it's a נבואה מלמעלה. So, שהרי הוא היה נקרא בשם זה. Zevul was called with that name. ואין זה סתירה, it's no contradiction למה שנאמר with the פסוק הפעם יזבלני אישי דקאי אלאה. The pasuk says that my husband was means will be I will be his בית זבול, his dwelling place, goes on לאה, כי יש לומר דהא בהא תליא, they're connected. זה גופא שבלידת זבול צריך להיות עיקר דירתו של יעקב באהל לאה, the fact that when Zevul was born that will make that the main dwelling place of Yaakov will be by לאה, אינו רק מפני שבה נשלם מספר ששה בנים, not only because, okay, now she had a sixth child that's why he lived there, אלא זה שייך גם לענינו ומעלתו של זבול שנתוסף אז באהל לאה. The fact that Zevul was born, that will make Yaakov's dwelling place mainly by Leah because of Zevul. So turns around and it comes out that it's all because connected to Zevul. So the name Zevul means that this person, Zevul, and obviously the whole shevet, is the most important or the real dwelling place of Yaakov. ולפי זה, מוקשה מתמיהא, so now we

have a question: ענינו של יעקב הוא לימוד התורה. We know Yaakov's inyan is Torah, learning Torah. שנאמר, like it says, ויעקב איש תם יושב אהלים. Yaakov was a איש תם and he sat in the tents, which means אהלו של שם ואהלו של עבר, the tents of Shem and Ever, which means he learned Torah. ואילו ענינו של זבול, what's the inyan of Zevul? We always know כי ברכת יעקב לזבול, Yaakov gave the berachah to Zevul, what did he say? זבולון לחוף ימים ישכון. Zevulun lived by the port, and used to do business, שהיה זבולון עוסק בפרקמטיא. He did business. Im kein, so כיצד אפשר How can we say שדוקא ענינו של זבולון who became the עיקר דירתו של יעקב? That Zevulun, that's the that's the עיקר דירה of Yaakov. It would make more sense like you like you say later by Yosef, the one that if that's one of the children that his main thing was Torah, and Yaakov's inyan was Torah, so Yaakov's main place, main is is by that person. But how do we say that the main דירה of Yaakov is connected to Zevulun, when Yaakov's inyan is Torah and Zevulun's inyan is business? Think of the years that he worked for Lavan more than he... We'll see, we'll see, we'll see later. We'll see in the sichah.

לכאורה, היה אפשר לבאר זה, לכאורה, we could explain this על פי מאמר חז\"ל, based on what the Chazal say על הפסוק, the pasuk in Parashat Berachah says, שמח זבולון בצאתך ויששכר באהליך. Zevulun, be happy with your going out, and Yissachar, be happy with your staying inside the tents. So Rashi says, what does that mean? זבולון ויששכר עשו שותפות. זבולון and יששכר made a partnership. זבולון יצא לפרקמטיא בספינות, זבולון went out to do business with ships to be by the port, he did business, ומשתכר, and he made profit, he made money, ונותן לתוך פיו של יששכר, and he gave, supported יששכר. And because of that, והם יושבים ועוסקים בתורה, they could sit and learn תורה. לפיכך, therefore Rashi says, הקדים, should be הקדים זבולון ליששכר. That's why Moshe Rabbeinu in the bracha mentions Zevulun before Yissachar because of this. What does that mean? Harei muvan, we understand, שקדימה בתורה, קדימה במעלה. The fact that the Torah mentions it before, a siman is greater. היינו שבזה שזבולון עוסק בתמיכת התורה, the fact that Zevulun was supporting those that learn Torah, יש maalah על Yissachar, seems to be greater than Yissachar, okay? So now we

find that Zevulun has a maalah over Yissachar. Zevulun, who is supports Torah, businessmen who support Torah have a maalah over Yissachar who learns Torah. So mimela, we could answer the same thing here. We asked that Yaakov, his ענין תורה, how come his main dwelling place comes out here is by Zevulun? Because Zevulun is greater than Torah. But then that doesn't answer the kashya. It could be greater, but it's not inyan of Torah. So אבל קשה לומר, but it's hard to say, שמעלה זו של תומכי דאורייתא, the maalah of the person who supports תורה, תכריע בקביעת מקום דירתו של יעקב, that should be the the reason for where the Yaakov's dirah, Yaakov's permanent dwelling place will be, שעיקר המעלה והחשיבות אצלו ענין התורה. His main thing is Torah! דאיך תהא דירתו של יעקב תלוי במקום העוסקים בפרקמטיא? How could you say Yaakov's main place is connected to the one that's doing business, לו יהא, even though שהכוונת העסק היא רק בשביל תמיכת התורה, even if we'll say their main purpose of doing business was to support Torah. Still, it's business, and Yaakov is Torah!

How could you say that Yaakov's main dwelling place is by them, ולא במקום אהלה של תורה עצמה, and not in the place of Torah itself? It's a peleh to say that Zevulun, which represents business, should be the place of Yaakov, which is Torah. ובפרט על פי דיוק לשון רש\"י, and certainly when we look at the exact words of Rashi, and he says עיקר דירתו. Doesn't say he'll have a dirah, the main dirah! כיון שהוא בית זבול, because בית זבול is not just plain a dirah, a dwelling place, it's the ikar! שיש לומר שזהו החידוש בבית זבול לגבי דירה, this is bichlal, the Rebbe said you could say, the chiddush of the word זבול over the word dirah. סתם דירה, when you say stam the word a dirah is a is a a place you live, יש בה משמעות גם דירת עראי, that also includes if it's a temporary dirah. If you live someplace temporarily, it's also a dirah. מה שאין כן זבול מורה על בית קבוע. זבול means a permanent place, כדרך הלשון בית זבול בנוגע לבית המקדש, like we find the word בית זבול by the בית המקדש. What was the lashon he said? בנה בניתי בית זבול לך, I I built for you, he says, a בית זבול, מכון לשבתך עולמים, a place where you will sit forever! So בית זבול means forever. שנקרא בית זבול, why was it called בית זבול? להיותו דירת קבע של הקדוש ברוך הוא, a permanent place of the Eibershter, באופן של מכון לשבתך עולמים, that's the place we're going to be, עולמים means forever, דירה נצחית, an eternal דירה. כלומר, so when we use the same word זבול to Zevulun, and that's the dwelling place of Yaakov, it means that חשיבות ענינו של זבולון אינה רק כדירת סתם, the חשיבות, the importance of זבולון לגבי where Yaakov will live, it's not just temporary. It's important, so temporary you're there, דירת עראי, temporary דירה, אלא היא קשורה עם עיקר דירתו, דירת קבע של יעקב. That's the most important part, and that's a פלא. If the עיקר of Yaakov is Torah, how do we say that his main דירה will be with Zevulun, which is business? אמנם, he says, in truth, מצינו דוגמת ענין זה גם בחיי יעקב עצמו. When we look at Yaakov himself, it's not so פשוט, we find a similar thing. We said before Yaakov is

Torah. So let's look into Yaakov's life. So Yaakov, the main thing is Torah, but not so פשוט. בפרשתנו מסופר בארוכה, פרשת ויצא, it says length, על דבר שהיית יעקב בבית לבן כ' שנה, who was in Lavan's house 20 years, שבמשך זמן זה לכאורה לא היה נמצא בד' אמות של תורה. At that time, בפשטות, he wasn't in ישיבה, he wasn't learning תורה, אלא היה עוסק במרעה צאן לבן. He was involved in grazing the sheep of Lavan. ומתאים לדיני התורה, and according to the הלכות of תורה, היה עוסק באופן שבכל כוחי עבדתי, ביום ובלילה. He worked, and he was an honest worker, so he worked day and night. That's the הלכה, שלמדים מהנהגת יעקב בבית לבן כיצד צריכה להיות עבודת הפועל. וכמו shehaRambam, the Rambam says from Yaakov's way of working for Lavan, we learn out how an employee has to work for an employer: never to stop, got to work day and night. And that's exactly what he did. So he was so busy there. And it's an halacha. Halacha says there's a whole she'eilah in bentshen when you eat in the middle of working, can you bentsh the whole bentching? Gemara. Because if you bentsh the whole bentching, you're taking away a few minutes, and it's not your time, the time of baal habayit. So that's what Yaakov did. So here was 20 years working for Lavan the way a Yid is supposed to work, which means day and night. That's what he said, day and night. \"How many years how many years was he working for Lavan before he married Leah?\" Seven. Seven. \"That's 21.\" Seven and seven. That's 14 and six. \"He worked seven for...\" No, no. For Rachel he worked seven. So seven and seven, and after that, for when after he married Rachel, not after, after he finished the seven years for Rachel, he worked now to get the spotted sheep. That was six years, that was for himself, that's, yes. \"How long was he by Lavan before he married Leah?\" Seven years, no, so he worked seven years and married Leah, then right away he married Rachel. First he came and he worked for seven years before he married Leah. He worked for seven years, then he got Leah. \"That's 14 years.\" No! Seven years before, before he married Leah, but he was by Lavan, no? \"Before he even made the deal to marry...\" He was there a month. Yeah, that was nothing, that's a month. But he was there seven years. He made a deal with Lavan, \"I'll marry I'll work seven years, I'll marry I'll marry Rachel,\" and he cheated him and gave him Leah. So he worked for seven years, right after that he married Rachel right away, a week later. But then he worked seven years after that for that. After that, Yosef was born, he said, \"I want to leave,\" so he begged him to stay. He stayed, made a deal with him that he's going to keep the sheep with the spots, with the stripes, and he worked for another six years. So he worked for 20 years for Lavan. \"Is this supposed to be a setirah to his Torah learning? You always see that they choose to be רועי צאן so they can sit and study Torah all day.\" Yeah, but it's working. As much as he studied, what does what does the Midrash say what did he do then? He said Tehillim. \"Chazara, chazara.\" He said Tehillim. \"Where?\" Bei Lavan, that's what he did when he was sheep... \"ומנין היה רועה...\" \"...שם נרעה...\" Yeah, the Eibishter made a nes, that's something else, but he didn't learn the whole time. It says that why were they רועי צאן, so they should be davuk to the Aibishter, but not to learn Torah. Doesn't mean they should learn Torah. It should be because their mind shouldn't wander with all the גשמיותדיקע things going on, but he was busy taking care. \"Tefillah.\" No, in klal, we say Tehillim, Tehillim is Yiddishkeit, Elokus, but the specific concept of learning, he learned much less then. \"He was davenen.\" Saying Tehillim. \"The sticks were all about davenen, like tefillin, no?\" Yeah, so it's all רוחניותדיקע, דביקות to Elokus, that's all it is, in all, I mean that's it. \"That's all the work was?\" No, work was he yelled, but this was dveikus to Elokus. The actual sitting and learning, he didn't wasn't sitting and learning. That was a nes, yeah, the Aibishter did, yeah. Huh? Parnasah? Parnasah means מתברכת. Anyway, so we see he worked for 20 years by Lavan and he really worked. ומכל מקום, still לא זו בלבד שדווקא בעת הזאת זכה ל'ויפרוץ האיש מאד מאד', not only that at that time that's when he was zocheh to grow so much, מאד מאד, which is הצלחה למעלה ממידת הגבלה, it's הצלחה, success beyond any limitations, ב' פעמים 'מאד', twice the word מאד. מאד means very, בלי גבול, ומובן, we understand, שזה כולל גם ואדרבה בעיקר הצלחה רוחנית. Not only פשוטו כמשמעו it means בגשמיות, became very rich, but the fact that he became rich בגשמיות certainly means, and אדרבה even more, became rich ברוחניות. ובפרט, especially when we're talking about the אבות, שהיו מרכבה לרצונו העליון כל ימיהם, that they were a merkavah, they were batel to the Aibishter's ratzon all their life. That means the main thing by them was not gashmiyus, but ruchniyut. So when we say he was very successful, it obviously must mean beruchniyut. ומכל שכן בשאר הצדיקים, a kal vachomer from other צדיקים, שחייהם אינם חיים בשריים אלא חיים רוחניים, like the Alter Rebbe says in Tanya, all tzadikim, their life is not physical life, but ruchniyut. ביי יעקב it means for sure. So not only that he was very successful begashmiyut and beruchniyut to reach higher מדרגות דווקא there, אלא עוד זה, it's more than that, דווקא בבית לבן העמיד יעקב את שבטי ישראל, he established the shevatim. which לבד Binyamin, Binyamin was born later, but most of them, ויסד את ביתו, and he established his house which is בית ישראל, the Jewish nation, שכל אחד ואחד מהם יש לו נשמה קדושה כלולה בנשמת יעקב, every Yid has a holy neshama that comes from Yaakov, was כלול in יעקב, שזהו מעלתו של יעקב, that's what we always say the greatness of יעקב, בחיר האבות, he was the chosen one of amongst the אבות, שמיטתו שלימה, his bed, which means his children were all complete, לא כאברהם ויצחק שיצאו מהם ישמעאל ועשיו, not like Avraham and Yitzchak that they had Yishmael and Esav, and they יצאו, Chassidut explains, not only they came out of them, they went away from them. So he didn't have success, but Yaakov did. Where did he get his success? His main thing was Torah, so it would make sense all that should happen when he learned Torah. When did it happen? When he was working. שאינו מובן, to understand, איך זה, how is it, שבהצלחה הרוחנית, his great רוחניותדיקע הצלחה, הגיע יעקב לא בעת היותו עוסק בתורה וכולי, not at the time was learning תורה, אלא דווקא כשהיה פועל, when he was a worker, and where was he working? בית לבן. So we see, so it's some similar to what we asked, we asked a kushya, we know Yaakov's inyan is Torah. On the other hand, we find that what is his main dirah, working? So he says, yeah, look at his life, it's the same thing, we know his inyan is Torah, and still where did he gain his greatest מדרגות, when he was working. What's the pshat? So we just brought an example and shown that that's how it was by Yaakov, but it's not an explanation. We know the fact, okay, we see the fact, but what's the הסברה? Shouldn't it be by Torah? ויש לומר, נקודת הענין בזה, so he explains it like this: אמרו חז''ל צדיקים דומים לבוראם, the Chazal say tzadikim are similar to their Creator, to the Oibershter. ועל פי זה מובן, for this we understand, שהסברת ענין עיקר דירתו של יעקב, that when we want to explain what does it mean the main דירה of יעקב, הרי בהכרח לומר שהוא כעין דירתו של הקדוש ברוך הוא. Since tzadikim are like the Oibershter, so let's find what is the דירה of the Oibershter. And whatever we'll find as an explanation to the דירה of the Oibershter, then we'll be able to apply it to Yaakov because he's a tzadik and whatever by the Oibershter happens, happens to him. Now, בנוגע what is the דירה of the Oibershter, okay, here we don't have to even go further, ask any little kid in Lubavitch, any, ask any Lubavitcher, any little baby, they'll ask you, where's the דירה of the Oibershter? נתאוה הקדוש ברוך הוא להיות לו דירה, he needs a דירה, לו יתברך בתחתונים. והנה ידוע מה שאמרו חז''ל, the Chazal say, נתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים. The Oibershter wants a dwelling, a דירה. Where is his דירה? Down here. Which right away we see this the key to the answer. Because the Oibershter's

דירה is, you'd think, עולמות עליונים, רוחניותדיקע מדרגות, Torah, עולמות, and it's davka in this world, בתחתונים, which is the difference between someone who learns all day and someone who works. Someone who works is בתחתונים, gets involved in, anyway, we'll get to it. כלומר, it means like this: דירתו של הקדוש ברוך הוא אינה בעולמות עליונים, the Oibershter's דירה is not in higher worlds, שהם עולמות רוחניים, spiritual worlds, אלא דווקא בעולם הזה הגשמי התחתון, this low physical world, ועד ש, כמו שכתוב, Rabbeinu HaZaken, the Alter Rebbe writes, שהוא תחתון במדרגה שאין תחתון למטה הימנו, the lowest madreiga possible. And that's where the אויבערשטער's דירה is. And how do we get, how does the אויבערשטער get a דירה like that? וזוהי הכוונה והמטרה של עבודת בני ישראל בכלל, this is bichlal what the Yidden have to do always, from the beginning on, ובפרט כל משך זמן הגלות, certainly in the time of גלות, שעל ידי עבודתם בבירור וזיכוך העולם, by us purifying and elevating the world. And how do we do that? בעשיית מצות בדברים גשמיים, doing mitzvot with physical things, וכן עשיית כל מעשיך לשם שמים, doing our own things, not mitzvot, our own physical needs, but doing it with the proper intentions לשם שמים, שעל ידי זה מקדשים את הדברים הגשמיים שבהם עובדים את השם, and we make the גשמיותדיקע things holy, those things that we use to serve Hashem become holy. So

what are we doing? We're taking גשמיות and making it holy. So through this, נעשה העולם כלי הראוי לקדושה עליונה, makes the world a vessel for the אויבערשטער's holy kedushah. ובגמר עבודה זו, it says when it'll be finished, בביאת משיח, יהיה כל העולם כולו דירה לו יתברך. The whole world will become a דירה. Meanwhile, it's not, but we're working towards it. But how are we working towards, but the אויבערשטער wants a דירה in תחתונים. How do you make it? How will it happen? Eventually when we'll finish. But what are we going to finish? What are we doing? Doing mitzvot with גשמיות. Not only that, drinking tea and making a berachah, and making a berachah acharonah, and drinking the tea so it should be easier to say the שיחה, so if you do that, so then we're elevating the tea. So this is a form of what we're doing towards making a דירה בתחתונים. So now, ובזה מובן הקשר בין שני הענינים שבזבולון. Now we could see the connection between the two things by Zevulun. Number one, Shem Zevulun מלשון בית זבול, דירת קבע, the name Zevulun which means it's said for בית זבול, which means this is the permanent dwelling place. And ענינו של זבולון, the ענין of Zevulun which is בעל עסק, which is business, ולא יושב אוהל. So we see why the inyan of the דירה is davka by business. Why? כי המשכת הקדושה בגשמיות העולם, because to bring kedushah into the גשמיות, איז דאך על ידי דאס וואס ער האט עסקים. Who brings kedushah in gashmiyut? The one who sits and learns Torah all day? They're not involved in gashmiyut. I mean, they eat, they drink. But the people who do business, שעל ידי שעוסקים בענינים גשמיים של העולם לשם שמים, by them getting involved all day in the business of the world, but they do it לשם שמים, ומקיימים בהם מצות, and they use it to do mitzvot, that is, they take the money that they are involved and give צדקה, עושים את העולם הזה הגשמי דירה להקדוש ברוך הוא, and that's how you make a דירה. So who makes the דירה to the Aibershter? Not Yissachar. It's Zevulun, because he The דירה is in תחתונים, in the low, and he does it. ובעבודת זבולון נעשה הבית זבול, דירה ליתברך. Through the avodah of Zevulun becomes a בית זבול. So right away, this explains why the word זבול, which is a דירה, is connected to person Zevulun or the Shevet Zevulun, because that's what they do. וזהו הטעם של הקדמת זבולון בעלי עסק ליששכר יושבי אהל. This is the

reason why the Torah mentions first the people who do business, the people who work, before Yissachar, which represent the people who learn Torah. Like the pasuk says, שמח זבולן בצאתך ואחר כך ויששכר באהליך. First it says let Zevulun be happy, then it says Yissachar be happy. Like we said, אות נ״ב סעיף ב׳. Why? Now we understand it. כי שבענין עשיית דירה להקדוש ברוך הוא, because when we talk about making this dwelling place for השם, שזהו בתחתונים דווקא, which is davka in this world, בגשמיות העולם, דווקא in the שאין תחתון למטה ממנו, there's no lower world, legabei that פרט, יש יתרון לעבודת זבולון על עבודת יששכר. You know, Zevulun does more. Zevulun is the one that brings Elokut into gashmiyut. V'yesh lomar, that could be the reason, שזהו הטעם שנראה, you could say this is the reason why we see, כי עד בוא הזמן שמלאכתן נעשית על ידי אחרים ולאחר ביאת משיח, till the time Mashiach will come, when Mashiach will come, it says we won't have to work, the goyim will do the work for us, but till then, רוב בני ישראל הם בעלי עסק. Most people, most Yidden are business people, working people, ולא יושבי אהל. They're not. And this is the way the Aibershter set it up, it's not just a bad thing, that's the way the Aibershter made it. And the

Gemara says, ובלשון חז״ל, and Chazal say: הרבה עשו כרבי ישמעאל ועלתה בידן, כרשב״י ולא עלתה בידן. It says like this, a machloket between Rabbi Yishmael and Rabbi Shimon bar Yochai. Rabbi Shimon bar Yochai says: never work, don't work, because if you work, Torah, what's going to happen to the Torah? After he came out of the cave it's not like that... After he came out of the... Like if that didn't change though? Of the cave, no, he said before. How could you work? What's going to happen to the Torah? Work, and learn Torah all day. Then Rabbi Yishmael says: No, no, you got to work. What do you think, how are things going to happen? The Gemara says, הרבה עשו כרבי שמעון בר יוחאי ולא עלתה בידן, many people tried to do like Rashbi, it didn't go. הרבה עשו כרבי ישמעאל ועלתה בידן, like Rabbi Yishmael, it did. Harbeh, that means that the way the Aibershter set up the world that most people are not sitting and learning Torah all day, they work. And תורה על הרוב תדבר, תורה always takes into consideration the majority. So why is this? Why did the Aibershter, wouldn't it make sense the Aibershter should make it that most people should learn Torah? The answer is, כי להשלים מטרה זו, because to reach the goal, לעשות העולם הזה התחתון דירה לו יתברך, the goal of making this low world a dirah for השם, זה נעשה על ידי זבולון דווקא. That comes through Zevulun. And that's why most of the people are Zevulun, because that's the most important part. על פי הנ״ל, יובן בנוגע ליעקב, come to בנוגע ליעקב. This will explain בנוגע ליעקב also. Number one, כיוון שדירתו של הקדוש ברוך הוא בתחתונים דווקא, since Hashem's main dwelling place, ikar dwelling place is in the תחתונים, in the low place, לכן גם קביעת עיקר דירתו של יעקב, שזה עיקר דירה, מובן דקשורה דווקא לענינו של זבולון. Since tzaddikim are like Hashem, and by the Eibershter, His main dirah is in Zevulun, so Yaakov's main dirah is also in Zevulun, avodah בגשמיות העולם. That's why that's The kashya was in the beginning, why is the main dirah of Yaakov is Zevulun? For this reason. And the

second thing we said, that we see in the life of Yaakov, that where did he reach the highest madregot, where did he raise, set up Klal Yisrael? Davka when working, for the same reason. That also פעולתו בהעמדת השבטים, his work to set up the שבטים, שזה היה יסוד של עם ישראל, which is the foundation of עם ישראל, היתה דווקא בחרן, דווקא working, where? Working in Charan. Why was it called Charan? Because Charan is חרון אפו של מקום בעולם, it's the place in the world where Hashem was angry with. במקום שאין תחתון למטה ממנו, a real תחתון, not only תחתון of worlds, in תחתון it was תחתון, תחתון שבתחתון. ובזמן, and what at a time, what did he do? כאשר אופן עבודתו של יעקב בעצמו היה בדומה לעבודתו של זבולון, a time when he was involved in working like זבולון, לא יושב אהל אלא פועל בבית לבן, and he was working. Why was that where he reached the highest madregot and that's where he set up Klal Yisrael? Because that's more important than the יושב אהל. Okay. Is He dwelling, is it, is He there sometimes in the world while it's being prepared for Him? Not fully, but yeah. Not fully. Not fully. So lichorah, huh? Temporary dirah you said? No, it's, it's not a permanent, it's not finished yet, in other words, you're living in temporary. Temporary dirah. Temporary. Dirah because this is the the the lead-up to the that this itself will become the permanent dirah. So it's a dirah. Is there a diuk that he was a merchant, Zevulun merchant marines on the water as opposed to most of us are on the land? By sea, by land, by air as well. הבאמת the if we even before we go in the שיחה further, we see right away that the kashya is not 100% answered. Why? We're not looking, what is the ma'alah of Zevulun, and why is Zevulun the dwelling place, that wasn't the kashya. The kashya was, if his inyan is Torah, so this could be greater. But why is this בית זבול of Yaakov which is ענין התורה? That's going to be the main thing to answer now. אבל לכאורה עדיין חסר ביאור. We still need biur. Sof kol, after all, הרי ענינו של יעקב הוא תורה, ענין התורה, like we analyzed before. Vechayadua, we know the ענין ג' עמודים שהעולם, the עולם עומד on, you know, concerning the three pillars where the world stands on: תורה, ועבודה, וגמילות חסדים, שהם כנגד ג' avot, it's before three avot, and Avraham is גמילות חסדים, יצחק is avodah, and יעקב כנגד קו התורה, יעקב is Torah. Im kein, so therefore, אף שיש יתרון מעלה בזבולון, even though we explained highly now that there is a ma'alah in businessmen over those that sit and learn תורה, לגבי making a דירה בתחתונים, מכל מקום אין זה טעם, לכאורה there is still not a reason, שמעלה זו תכריע בקביעת עיקר מקום דירתו של יעקב. Why is that the reason why the dirah of Yaakov should be there? Because Yaakov is Torah. ומהו הקשר והשייכות דמעלה זו שבזבולון לעניינו של יעקב, תורה? And what's the connection to Yaakov? You say it's the most important place, fine. But the one that's involved in Torah, he's supposed to stick to Torah. Why is by him the main thing is business? Imagine if all the people who sit and learn Torah will say, \"Well, we gotta connect, we gotta go business.\" No, you're Torah, that has a ma'alah, I know the ma'alah, but we have to learn Torah. And Yaakov's inyan is Torah, so sof kol sof, after everything is said and done, why is Yaakov's inyan, you should say someone else's inyan, maybe, but Yaakov's inyan which is Torah, why is it? ויובן זה, so the Rebbe now explains this, בהקדם תוספת ביאור במעלת עבודת זבולון, by adding more biur in what he explained before, what is the specialty of Zevulun. So far we know the specialty of Zevulun is a דירה בתחתונים. And that's higher than Yissachar, or that Torah, which doesn't make a דירה בתחתונים. Avodah to a certain degree it does, if you learn Torah, you're learning gashmiyut here in the velt, true, but not the same way, so that's a maalah. Now

he's going to explain it's not that that's not the only maalah. And you'll see, come out, we'll see in a second, I'm not going to give away the this. שדווקא על ידי עבודה זו נעשה העולם דירה לו יתברך, to explain better what he said before, that davka through Zevulun you get a dirah for the Eibershter, and he's going to ask a strong kashya. דלכאורה מעלת עניינו של זבולון הוא רק בעת העבודה, the maalah of Zevulun is that he makes a דירה בתחתונים. How long is that going to last? Till Mashiach. Mashiach will come, we won't have to make a dirah, it's going to be here already. So it's only while they're working, כאשר עוסקים עדיין בבירור וזיכוך של העולם, while we're still working to purify the world, לעשותם כלי לקדושה, to take the inyanim of the world and make them a keli for קדושה, עד ובטרם, till, and it's always before, שכל העולם כולו ייהפך לדירה לו יתברך. This is all before the world will the whole world will turn into a dirah for Hashem. אבל לאחר גמר העבודה, after you finish, ויקויים הייעוד, and the promise of the Eibershter will be fulfilled, ואת רוח הטומאה אעביר מן הארץ, I'll take away any tumah of the world, הרי אז, then, אין צורך לכאורה לעבודתו של זבולון. Then you don't need Zevulun. It's true, you won't have to work. ובלשון Chazal, again, לשון of חז״ל, מלאכתן נעשית על ידי אחרים. And then we won't work, others will do our job for us. But we won't have to work. Why won't we have to work? Because there will be no need to make a דירה בתחתונים, because it will have been accomplished already. ולהעיר ממש שכתב Admor Hazaken, yes, the Alter Rebbe writes even more, שלעתיד לבוא לא תהיה עבודה לברר טוב מן הרע. בכלל, we won't have לעתיד לבוא to separate work on separating the good from the bad, אלא רק עליות בקדושה גופא. Everything we'll do will be in kedushah. Because now most of avodah is mevarer. Mevarer means to separate and take out the good, then everything will be good, so we'll just go higher and higher. This is Mashiach's time, to be mevarer? Yeah, but even Mr. Slater said it will be only עליות בקדושה. Yeah. It'll be עליות בקדושה. Somehow, yeah. We won't do an aveirah, we won't have we won't even have a yetzer hara to do an aveirah, so there's no birur. So there's no mitzvot? So the mitzvah will still be with In other words, we won't eat chazir even though we won't want to. It'll be automatic. Yeah. Veyeteirah mizu, it's even more, הרי בביאת משיח צדקנו, when Mashiach comes, יהיה, בלשון Rambam, being like the Rambam says, עסק כל העולם לדעת את ה' בלבד. The occupation of the whole world will be only to know Hashem. Which is תורתו אומנותו, it's like the people who their whole occupation is Torah. So we're going to learn Torah. So it comes לכאורה, it comes out, שעבודת זבולון עניין ארעי, it comes out that the whole ענין of Zevulun is a temporary thing. ואינו בעניין הנצחיות, so it doesn't have the ענין of eternity. וכיצד מתאים, how is it possible, שדווקא על ידי עבודת זבולון הא כיצד עבודת זבולון, which is a permanent a temporary thing, יהא בית דירה, ענין הדירה, בית זבול, דירת קבע, כביכול להקדוש ברוך הוא, this will be the דירת קבע, the permanent דירה, where this is only a temporary thing, only till Mashiach? Well, bring Mashiach, but it will bring Mashiach, but then it'll be over. It's only basically what you're saying, it's only a means to an end. It's not an inyan in itself. והיה מסתבר לומר, so we have to say שדירת קבע של הקדוש ברוך הוא תהיה על ידי ענין התורה. It would make more sense that where is the דירת קבע of the Aibershter? You could say maybe nowadays the דירה of the Aibershter is in Zevulun because they prepare the world, but the דירת קבע forever, which should be Torah. שהתורה היא נצחית, תורה is forever, ולא תהא מוחלפת, it will never be changed, עומדת לעולם ולעולמי עולמים, it will stay forever, so if you're saying what is the דירת קבע, the permanent eternal דירה of the Aibershter, is Torah. But why do we say that the eternal דירה is Zevulun when that's only a temporary thing? ויש לומר הביאור בזה, so the Rebbe says the pshat could be like this. דירה of the אייבערשטער, קבע ונצחי, is obviously talking about something נצחי, true. To say a permanent דירה could only be in a permanent in in a eternal דירה could be only in eternal things, which is Yisrael and Torah, could be only there. And the reason why? Because שלהיותם דבוקים בהשם, because they're connected to the אייבערשטער, הם נצחיים. Yidden are forever, Torah is forever, so the דירה of the Aibershter could be there. ומה שהדירה נעשית דוקא על ידי עבודת זבולון, the fact that the דירה becomes through זבולון, הוא לא משום עצם פעולת זיכוך ובירור של העולם, שהוא רק ענין עראי כנ\"ל. It's not only that because Zevulun prepares the world and elevates the world, prepares it to Mashiach, because if that would be the whole maalah of Zevulun, then it's only a temporary thing. אלא מפני, this is the main point here, שעל ידי עבודה זו בא לידי גילוי התוקף והנצחיות שבישראל ובתורה. When we say that the real נצחיות, the real eternity, is by Yidden and Torah, when do we see or what brings out b'giluy the eternity of Torah, which is the place where the Aibershter will be, is דוקא when we have Zevulun first. Whatever is done, we'll explain it, whatever is done through Zevulun now, that makes that the Torah that will be נצחי is really נצחי is b'giluy. And that's why we say that the Aibershter's דירה, we'll explain it, before we even explain the Aibershter's דירה is Zevulun, because even though the Aibershter's דירה has to be in Torah, because Torah is נצחי and and the דירה is נצחי, because what makes the נצחיות of Torah is דוקא זבולון. ובהקדמה, let's explain this, he says. What does that mean? ובהקדמה מתוכן הכתוב, he says, let's look at the pasuk where it says מנסה ה' אלקיכם אתכם, השם tests you, לדעת, to know, הישכם אוהבים את ה' אלקיכם. The Aibershter

gives us nisyonos, gives us tests. Why? The pasuk says it gives us tests to know whether you love Hashem or not. So, before he says the peshat, but pashut peshat chassidus asks the kashya: Normally it would mean the Aibershter wants to know if you really love Him, so He gives you a test and see, will you pass the test, then you love Him, if not, not. So, chassidus asks the kashya: What, the Aibershter doesn't know if you love Him or not? Well, if I don't know if you love me, I test, I'll try something, see, will you do it or not, I'll see because I don't know if you love me or not. Doesn't the Aibershter know what's in our heart? The Aibershter doesn't know what, so He has to give us a test to find out? That's pashut pshat. לנסות אתכם לדעת, He tests you lada'at. Chassidus answers: He should know? No, you should know, that's not He wants it to come out b'foal. Like this, you have the strong love b'koach, you don't have it b'gilu'i. The Aibershter wants that this strong love that you have should be b'gilu'i. So lada'at doesn't mean He should find out, it means to make it known, to make the inyan known means gilu'i. שעל ידי נסיונות בא לידי גילוי תוקף אהבת השם. The main the love that you have to Hashem, which is so strong that nothing will stop it. What's טייטש נצחי? Nitzchi means something that nothing will stop. When do you see b'gilu'i that your love to Hashem is nothing will stop it? When you have a nisayon. If you don't have a nisayon, you might have that love, but it's not b'gilu'i. And the truth is, מצד הגילוי, you never know what's going to be, maybe if a test will come, it won't be. So we that so the love to Hashem that's so strong is not b'gilu'i. You have a test and you overcome it, then it's b'gilu'i. על דרך המבואר במקום אחר בדברי הרמב\"ם, like it says in other places, explain the Rambam. Right, that's potential, He wants to see b'foal. Gilu'i is b'foal. Like that like we explain what Rambam says ענין בעל תשובה.

Rambam talks about baal teshuvah, he says the maalah of a baal teshuvah is שטעם טעם חטא, he tasted already the taste of עבירה, ופירש ממנה, and he went away from it, וכבש יצרו, and he already conquered the יצר הרע. ומעלתו על צדיקים שלא חטאו מעולם, what is the maalah of a baal teshuvah over a tzaddik who never sinned? דמי שלא טעם טעם חטא, if he didn't taste an עבירה, אינו מובטח שיעמוד בצדקותו בכל המצבים. We're not guaranteed that in all situations he'll still be strong with his tzidkus. You never know. גם אם יהיה בניסיון שאינו רגיל בו, maybe there'll come a test which he's not used to, you never know. וממילא לא יבוא לפועל וגם לא לגילוי, won't be b'foal and not בגילוי, תוקף האהבה שלו עומדת בניסיון, so his love, the ahavat Hashem, might not come b'giluy. מה שאין כן בעל תשובה, שטעם טעם החטא, he had a חטא, ופירש הימנו, and he went away from it, וכבש יצרו, and he conquered the יצר הרע, הרי נתגלה ובא לפועל תוקף זה. So his love to Hashem already came בגילוי, ולא יכשל עוד הפעם. It won't happen again. לשון Rambam, and the Rambam says, יעיד עליו יודע תעלומות שלא ישוב לזה לעולם. The Aibershter, a real baal teshuvah means somebody that the Aibershter could testify that he's never going to go back to it. There's tzadikim that never had a nissayon that's greater than and and he was able to withstand, not being a baal teshuvah? Never done anything bad? Okay, but but mostly he had, I mean, a baal teshuvah usually had many nisyonot, more than a tzadik. And if he does a higher type of teshuvah, we are guaranteed that he'll even withstand that, because his תוקף האהבה, his ahavah which has no limits, already is b'giluy. And that's the maalah that he has? That yeah. Except, but does it mean that he's holier than a tzadik? No, no. Tzadik probably is holier than him. Most likely. Most likely. Pashut. Like the guy who came to learn at Hadar HaTorah years years ago in the first baal teshuvah yeshivah. The guy came, became a baal teshuvah. After staying there half a year, he had a problem or something, so someone told him, \"Write to the Rebbe, and the Rebbe will give you a berachah.\" \"I should write to the Rebbe? I'm a baal teshuvah, the Rebbe is a tzadik! A baal teshuvah is greater than a tzadik, so I'm greater than him, so why would I write to him?\" A teshuvah is not greater than a tzadik. He has this maalah, and more maalot it says, the maalah is that he's מברר קליפה, which which a baal teshuvah which a tzadik wasn't מברר קליפה because he couldn't have a shayachut to kelipah. Anyway, the bottom line is that here what it's saying is that the the maalah of a baal teshuvah is that his ahavah to Hashem was challenged, and he and he brought it out. Does it mean the test by tzadik is the yisurim that they have they accept with love? Yeah, that's why Hashem tests them also to make sure it comes out begiluy. There's

also a story with the Frierdiker Rebbe that this guy, a chassid of Sasov or something, he was walking on he was walking to the mikvah on ice, so he says to the Frierdiker Rebbe says to him, \"So can I walk on on the water over there?\" He says, \"I don't know, במקום שבעלי תשובה עומדים אפילו צדיקים...\" \"I can stand there,\" he was saying. \"I don't know if you could stand there.\" What he meant is because he didn't want the Frierdiker Rebbe to go on the ice. וכן בעניננו, we can apply the same thing here, too. כל זמן שאין לבני ישראל משא ומתן בעניני העולם לברר אותם הדברים, as long as yidden don't get involved in the gashmiyus of the world to be מברר, אף שעוסקים בתורה ועבודת ה׳, even as they're in Torah and do עבודת ה׳, בכל זאת, the tokef, the netzchiyut of the neshamah, the the bli gvul of the of the ahavah to Hashem is not begiluy. ולהפך, כמה וכמה לא הגיע לפועל, probably it never actually happened. לכן, אין זו עבודה שתעשה בפועל דירה להקדוש ברוך הוא. Want a dirah for the Aibershter, that will not cause it. Because a דירה להקדוש ברוך הוא, when the Aibershter makes a dirah, it will be nitzchi. And what you learn Torah now, so we ask the she'elah, Torah is נצחי, that's what a דירה should be. No, your Torah is not נצחי. We don't know how long your Torah is going to last. Like a tzadik, we don't know, maybe certain things will happen and you won't learn Torah, so your Torah is not going to accomplish it.

דווקא בעבודת זבולון, שאין עסק בתחתונים שאין תחתון למטה הימנו בענין ההסתר אליו יתברך, תחתונים which is lowest that furthest from ה׳, ומכל מקום עוסקים בתורה ומקיימים מצוות, and they still, a Zevulun who is a businessman, and does his business honestly, and he does everything על פי הלכה, הרי זה מגלה וכולי את התוקף. That brings out the strength of a ייד להיותם דבוקים בתכלית עם ה׳, that they're completely connected to ה׳, ובזה נעשית דירה לשכינה באופן קבוע ונצחי. That makes the קביעות נצחי. So what this comes out is like this: The דירה is indeed in Torah. But when is the Torah that the נצחי that could be a a דירה for the אייבערשטער? דווקא when the Torah comes after Zevulun. When you have Zevulun, and that could bring the תוקף to Torah. In the שמיטה is the מציאות of יש גשמי is יש אמיתי? Is based on the יסודות של ישות, yeah, in קידושין ל״ב over there. איני מלמד את בני אלא תורה, only Torah, it talks about עולם הבא... Torah is always so... The מעלה of Torah, that's what it says. Always says that if you're able to do it, but then, it says because Torah stands when you're old, when you're young, if... That's a מעלה. We know that. No one is seeking taking away the מעלה of learning Torah. Everyone knows it's a big thing. But he says here that in this פרט of דירה בתחתונים is a מעלה in in Zevulun, and that gives the מעלה in Torah. Like Rabbi Shimon bar Yochai? Yeah. There's no there's no rainbow in his lifetime. Yeah. It's משמע that that's more of a No, but the דירה בתחתונים, he he דווקא didn't do. He his תורה, דרגה, is for Hakadosh Baruch Hu, we know At that time, yeah. Everybody's דרגה's here, but the דירה בתחתונים is accomplished through all these people who worked and ממילא, made his Torah accomplished. His מדרגה of Torah accomplished, because there were so many people who who worked. So physical learning Torah right now, is that making a דירה ב- Not the same. No. It's making, because we're learning here and we're taking the papers, but not the same way as you do כל מעשיך יהיו לשם שמים. That's real תחתונים, cuz we're not involved with תחתונים now. Right. We don't even have cake here today. We say you're not even in תחתונים. It's very schwach, very schwach תחתונים tonight. Not knowing to talk about the yesh me'ayin. to talk and not to have cake, and still learn, it's a It's a different ניסיון, but you're not ויתרו, you want Okay, that part, yeah. You fight yetzer hara. אה? עוד הפעם תגיד. But it's all בהמשך to the Zevulun. Why he was such a high מדרגה, because it came because there were Yidden who had this גשמיות, that's what made it. Those who learned Torah, their Torah should work good. It's all בהמשך. Yes, okay. Okay. But who says it's not not because of this Zevulun? It's not because there are other people who do Zevulun. Together with that, and and he's such a high מדרגה, that brings him up. You could say Can you say that the Torah is is is the is the העלאה and the the the the עבודה of Zevulun is the המשכה? Yeah, but you have to say that it's not for Zevulun, you wouldn't have the מעלה of Torah. Right. It wouldn't be It wouldn't be נצחי. It wouldn't be נצחי. Right. Why? Why? Because נצחי means that it's forever, everlasting, and there's nothing that could stop it. No challenges. It's not If you don't have challenges, you don't know it might be stopped by you. If there's challenges and you're up again, then the Torah that you have is so great. So And the Torah's I mean, if you want, it does say it also in תשובה וקותי וקותי. אה, tachtonim. But it's definitely the combination of both. וזהו

הקשר בין ענין הדירה עתידה להיות בגמר העבודה. This is the connection between the dirah that will happen when we finish the עבודה דכל משך זמן הגלות, after the whole galut. This is the connection in that, which is that we say, שאז לא יהיה עסק כל העולם אלא לדעת את השם בלבד, ויהיו ישראל חכמים גדולים, וידעו את התורה, ואת השלושים נושאים. We say like this, now we the main thing is avodah of bringing of elevating the world and that will bring to Mashiach. What will happen in Mashiach? We'll sit in Torah alt-Torah all day. What's the connection? If the maalah Normally, it's the maalah of Zevulun of working, so what will be? When Mashiach will come, oh, then the working will be very, very strong. It's the farkert. You say that maalah in working, in the this and being a baal esek, and then what will that bring? It will learn a lot. So, he says, כי ענין הדירה, דירת קדשו של הקדוש ברוך הוא, Because the ikar of the דירה קבע, the Eibishter is מתגלה basically, the תורה של ישראל, it's the Torah that does it. So then, when we'll have the dirah, we'll learn Torah. אלא כדי שעסק זה יהיה בתכלית השלימות In order for this to be complete, הרי זה לאחר עבודה דכל משך זמן הגלות. after the avodah in galut, which the main avodah in galut is Zevulun. That will bring out the maalah of Torah. Oh, now we answer the kashya with Yaakov. Al pi zeh, And now ראובן שאין סתירה בשני הענינים ביעקב, there is no stira by Yaakov. What was the con- contradiction? On

one hand we said, שענינו הוא תורה, כנ״ל, is Torah. On the other hand we said, שלימות הצלחתו באופן דויפרוץ האיש מאד מאד, When was he really matzliach in a למעלה מדרך הטבע? ועמדת שבעים שבישראל, making the shevatim, was davka based on the avodah of בית לבן, when he worked by Lavan. So the answer is פשוט, כי, because, כדי שהתורה תהיה אצל יעקב בקביעות, In order that the Torah of Yaakov should be It's the main thing is Torah, and you want the Torah to be the kvius, But when can the Torah be the kvius? ולתמיד ובלי כל הגבלה, forever, without limits, מאין מאין, הרי זה בא על ידי זה שיעקב הלך לחרן, ששם עבודת הברורים. That was davka when he was doing Zevulun. He was in a low place, in Charan. ושם היה רועה את צאן פעלי של לבן, He worked with sheep. He was a worker of Lavan. שאז נמשך ונתגלה בתורתו ועבודתו של יעקב, Then it was nitgaleh in Yaakov's עבודה, ויפרוץ איש מאד מאד למעלה מקום גדר והגבלה. So we see, so the kashya was, why is Yaakov, which is Torah, his ikar is Zevulun, because what makes this Torah so קבוע, דווקא the fact that there are challenges and he was at that time challenged, and worked with תחתונים, that brings out the בלי גבול of the Torah. You know, his work is ruchniyut. Uh? I mean, it was all ruchniyut. No, it's it was in He worked with cattle. No, he worked with gashmiyut and sheep. Yeah, but he also did with the gashmiyut. It represent all kind of things, but he fairly worked, and he worked for Lavan and he had problems with Lavan, and Lavan cheated him, and all the things happened. והענין הוא, did he really have sticks? Probably tzitzit. Yeah. Actually he didn't have any tzitzit. He only had sticks.