beginning, in היינטיקע סדר Bereishit, the seder, the beginning of the seder this week, ואלה תולדות we're told Yaakov Avinu האט גערופן זיין זון Yosef. Yaakov called his son Yosef און האט אים געבעטן אל נא תקברני במצרים. Don't don't bury me in מצרים. ונשאתני ממצרים, carry me out of מצרים, וקברתני בקבורתם, and you should bury me in the קבורה, in the burial place of my fathers, of יצחק, מערת המכפלה, of יצחק and אברהם. So he asked Yosef to do it. און אז נאכדעם wie Yosef האט אים צוגעזאגט אנכי אעשה כדבריך, and after Yosef promised him that I'm going to do as you asked, האט Yaakov געזאגט השבעה לי, said swear for me, וישבע לו, and he swore. לכאורה תמוה wie mefarshim פרעגן, so we don't understand as the mefarshim ask, פאר וואס האט זיך Yaakov נישט באגענוגנט mit Yosef צוזאג? Why was it not enough the fact that Yosef promised, און פון אים געפאדערט אויך א shevuah? And he asked that he also swear. צי דען האט Yaakov חס ושלום חשש געווען אז Yosef וועט נישט אויספירן זיין צוזאג? What, Yaakov was afraid that Yosef is not going to keep his promise, that he had to make him swear? Ganz later. Mefarshim

ענטפערן, the mefarshim answer, אז די shevuah איז נישט געווען צוליב Yosef. The shevuah was not for Yosef to make sure he does it, צו פארזיכערן אז ער וועט מקיים זיין די הבטחה, to make sure that he will keep his promise, נאר צוליב Paro, it's because of Paro. אז וויבאלד Paro וועט וועלן אז מען זאל Yaakov מקבר זיין אין מצרים, since he knew that Paro is going to want that they should bury Yaakov in מצרים, און וועט דערפאר זוכן אפצוהאלטן Yosef פון מקיים זיין די בקשה פון Yaakov, and he will hold back Yosef from keeping what Yaakov asked, דערפאר האט Yaakov משביע געווען Yosefen מקודם, so Yaakov made him swear, און דערמיט געווארנט, with that he made sure, אז Paro זאל אים נישט קענען אפהאלטן, Paro shouldn't be able to stop him, ווייל ער וועט נישט צווינגען יוספן צו עובר זיין אויף א שבועה, because he's not going to force Yosef to go against the shevuah.

No, Rashi says this not here, Rashi says later on when Yaakov died, and Yosef came to Paro and he said could you please let me go. So the pasuk says so Paro said you could go and do it like you swore. So Rashi says why did he add like you swore? Because Paro first said I'm not letting you. I don't care what you Promised. So he said, but I swore. So he said, you swore? Be over on the shevuah. So Yosef said to him, azoy? I swore to you that I'm not going to tell anybody that you don't know Leshon Kodesh. If I'm able to be over on the shevuah, I'll be on your shevuah too. So, \"Oh,\" Paro said, \"In that case I can't I can't force you.\" So the reason so Rashi says it, but Rashi doesn't say it here. Rashi says it later that Paro allowed it for that reason. So some mefarshim wanted to bring that Rashi and bring it here too, that the same thing here, that the reason why he asked him to why Yaakov asked him is for this reason. Is it there? Oh. So then it's כ\"ה. Then it's כ\"ה, I'm sorry. Okay, so some mefarshim say that. So the

Rebbe says, like you feel more like that, I spoke many times, that alle she'elot es wird es ehren belernen mit פשוטו של מקרא, that all the questions that come up in learning the simple peshat of the pasuk, wenn er verentfert in Peirush Rashi al haTorah, Rashi answers every single question that's a question in simple peshat. And wherever Rashi doesn't answer a kashya that's simple, a סימן רש\"י holds that it's very pashut, and you should think of it yourself. איז לפי זה, if so we don't understand, פאר וואס ווארנט נישט רש\"י די שאלה האמורה? So besides the question itself, why doesn't Rashi ask this question and answer it? וואס איז א שאלה אויפן דרך הפשט, it's a question in דרך הפשט. But the Rebbe brings a re'aya, it's not here, how do you know Rashi answers every kashya in דרך הפשט? Maybe some kashya he does, some kashyot he doesn't. So the Rebbe says because we see there are a few places in Rashi where Rashi says, \"I don't have an answer to the question.\" For example it says by רבקה אם יעקב ועשו, איני יודע מה מלמדנו, I don't know. Now if Rashi is not going to answer every kashya, so why does he have to say anything? There are more kashyot he doesn't answer, so he doesn't answer this kashya. א סימן אזוי that except these few places, he answers every kashya. And wherever Rashi doesn't answer a kashya, so the Rebbe's klal is like this: one of the two, or Rashi holds it's so pashut that everyone could think of it themselves, or based on what Rashi had already written before, we could understand it. So Rashi knows that you learned, you're supposed to remember what you learned, you remember what he said, and based on everything that he said, you would figure it out. So one of the two. But the question here is a simple kashya in peshat, why did he make him swear? We learn peshat, we don't understand the peshat. Peshat, and Rashi doesn't ask it. So it's a kushya, the עצם קושיא, and the kushya why Rashi doesn't answer it. But when he says, \"I don't know,\" it means that there is an answer, he just doesn't know it. Well, obviously that is, is it, wait a second, if the peshat is wrong? No, when Rashi says, \"I don't know,\" yeah, okay, but if you don't understand, there is the ma'aseh with the Alter Rebbe, where he... נישט דרך הפשט בכלל. Rashi's perush was Rashi writes, \"אני לא באתי אלא לפשוטו של מקרא.\"

Rashi's דרך is peshat. And this is the Rebbe's whole... Everyone knows the Rebbe had a very special derech in in learning Rashi. The Rebbe was מחדש a whole new derech in Rashi. Everything that Rashi says must be a reason in דרך הפשט. There's nothing that Rashi brings from the Gemara, wherever Rashi brings something from the Gemara or from a midrash, it's because in דרך הפשט we have to say it. And not that Rashi just decided to bring a midrash, because if Rashi would do that, every pasuk he could bring hundreds of midrashim. Why did Rashi bring... So Rashi says like this, \"אני לא באתי אלא לפרש פשוטו של מקרא and drush that fits peshat.\" That's what Rashi says in Bereishit. So Rashi is a derech. The Ramban is a different derech. The Ramban בפירוש writes in his הקדמה it's not דרך הפשט. It's דרך דרך אמת על פי קבלה and other mefarshim. Rashbam is closer to Rashi, to peshat. But Rashi makes this klal. So the Rebbe has There's nothing that Rashi says that's not דרך הפשט. Another thing, there's nothing that Rashi says that you could say he relies because you learned the Gemara. Rashi was written for somebody who was learning just chumash. And the Rebbe used to use the lashon for a בן חמש למקרא. A בן חמש למקרא, somebody who is just learning, doesn't know anything, never learned Gemara and anything, and has a good head, obviously, and learns דרך הישר, שכל הישר. Rashi is אותיות יושר. Rashi and if you learn Rashi, you will automatically know and everything in and only דרך הפשט! The shita is like, there are other מפרשים which have pshat and drush, mixed. Rashi is pure pshat, absolute pshat, nothing else. In Rashi, the רבי says, is also מרומז פנימיות התורה. And the רבי Rashi is pshat and פנימיות התורה. The other דרכים, because pshat, remez, drush, sod, remez and דרוש, אמאל יא אמאל נישט. סודות התורה, every Rashi is סודות התורה. But that's not something that we see. בחיצוניות, it's פשוטו של מקרא. ובנוגע סודות התורה, there is a famous story of a מקובל who once wrote a wanted to write a פירוש on Chumash. And the פירוש on Chumash that he wrote, he wanted to write על פי קבלה, but he wanted to cover up. It shouldn't be בגילוי. Kabbalah shouldn't be so obvious. So he wrote the whole פירוש, and when he finished the פירוש and he reviewed it, he went through it, he saw that there is too much kabbalah there. It's too open. So what did he do? He wrote it again, and this time he hid it even more. After he finished, he saw still too much. So he rewrote it a third time, how to hide the It's על פי קבלה, but he hid the kabbalah. When he finished, he gave a look. It's the words of Rashi. Because Rashi is kabbalah, but Rashi in בפועל, Rashi wrote in דרך הפשט. So everything has to be in דרך הפשט, nothing that Rashi says is used from a מדרש. Wherever Rashi brings a Gemara, is because the Gemara is מוכרח in דרך הפשט. And other places where Rashi doesn't bring the Gemara, because it's not מוכרח. And Rashi And also there is nothing extra in Rashi, and not nothing less in Rashi. If there's anything in peshat that has to be answered, Rashi answered it. And the Rebbe has all kinds of כללים. When the דיבור המתחיל of Rashi is מדויק exactly! It's נוגע only these words Rashi is מפרש, and nothing else! Some people think, \"Oh, the דיבור המתחיל, he only read a few words from the pasuk.\" So here, al kol panim, what's נוגע to this sicha is that the Rebbe says that the קושיא דרך הפשט, why did he make him swear, and Rashi doesn't bring it. נאך מער, the kushya is deeper, the Rebbe says. דער תוכן פון דעם פירוש, now ווערט טאקע געבראכט אין רש״י! This nekudah that he said that it was that Pharaoh let him go only because he swore, that Rashi says, אבער ערשט שפעטער, רש״י writes it later. In dem סיפור וועגן קבורת יעקב בפועל, when it tells us that Yaakov was buried. And then what פרעה האט געזאגט יוסף, when Pharaoh said to Yosef, \"עלה וקבור את אביך כאשר השביעך.\" Go and bury your father as you swore, as he made you swear. So Rashi mefaresh, Rashi says that why did he say, \"כאשר השביעך,\" as you swore? \"ואם לאו, בשביל השבועה לא הייתי מניחך.\" If not for the shevuah, I wouldn't let you. So since Rashi brings it over there, אבער דערפון גופא וואס רש״י זאגט דאס נישט בעת מעשה, אין יענעם ענין, since Rashi doesn't say it here, in the place where it says that he made him swear, נאר ערשט שפעטער, לאחר הברכות, after the berachot, after every וכולי, איז מוכרח, this proves, אז נישט דאס איז דער טעם פון פירוש רש״י פארוואס יעקב איז משביע געווען יוסף. This is not the reason why he made him swear. דאי לאו כן, if not for that, if this would be the reason, וואלט דאס רש״י געזאגט גלייך אויף דער רגע... Rashi should have said it, because that's where it belongs! Whenever there's something that needs to be answered, you don't wait for something later and say, \"Oh, now we'll understand.\" A... That's fine, you're right. It's מוז מען זאגן, before, it cannot be later than that, right? Right, anything that Rashi said before, that could be, but you can't rely on later. That's, that's פארשטאנדיק על פי שכל. Even the Rambam they say, Rambam sometimes doesn't write this halachah, because he relies on another halachah, but only on something that he wrote before, doesn't rely on something he's going to write later. Unless he tells you later. Huh? Unless something like וכמו שיבואר לקמן, אלע אזעלכע. מוז מען זאגן, we have to say אז רש״י נעמט אן אז דער טעם פאר וואס יעקב האט משביע געווען יוסף, that the reason, Rashi assumes, accepts that the reason why he made him swear is נישט צו נוצן דאס אלס א לחץ אויף פרעה, not in order to use this as a pressure for פרעה, נאר ווי די מטרה פון א שבועה בפשטות means pashut k'pshuto, as the purpose of a shevuah is, צו פארשטארקן די זאך ביי יוספן גופא, to make it stronger by Yosef. דערוועגן הדר קושיא לדוכתא, so the kushya comes back, וואס האט געפעלט יוסף'ס צוזאג, אז יעקב זאל פאדערן פון אים א שבועה דווקא? What was missing in his promise? He promised he'll do it. Why did he need a שבועה דווקא, and the promise is not enough? ויש לומר הביאור בזה, and in them the biur, and in them the explanation is like this: דער

חילוק פון א שבועה צו א סתם הבטחה איז, what's the specialty of swearing over stam a promise? And that's, lehavdil, also known in by goyim in דער וועלט also. You go to court, and they ask you questions, so first they make you swear, and then they say, \"You better not lie, you're under oath.\" What's the difference? And you're allowed to lie? Stam azoy you think you can lie? You're under oath, oh, then it's worse. Why? אז ווען איינער נעמט אויף זיך צו טאן עפעס מיט א שבועה, if someone takes upon himself to do something with a שבועה, בינדט ער זיך אין אן אופן, so you tie yourself so much, אז די זאך מוז געטאן ווערן אונטער אלע אומשטענדן. When you swear, you must do it under all circumstances. אפילו אויב עס וועלן זיין כהנה וכהנה מניעות ועיכובים עס נישט צו טאן די זאך, even though there will be many hardships, many obstacles not to let you do it, מצד די שבועה, so because of the shevuah, so what will you do? זיך נישט רעכענען מיט קיין שום חשבונות, you won't care about any חשבונות, ומקיים זיין די שבועה אונטער אלע אומשטענדן, you'll keep the shevuah. And דערפאר איז אויך א חילוק אין די שימת לב צו דורכפירן די זאך. And that also makes that there's a difference how much attention a person pays to do what he swore versus what he promised. ווען איינער איז סתם מבטיח צו טאן עפעס, בפרט סתם a promise, \"I'm going to do it in the future,\" איז לאו דוקא אז דאס זאל אים נאכאנאנד ליגן אין קאפ. It's not that he always thinks about it. בשעת עס וועט קומען למעשה, it will come to it, וועט ער דעמאלט טאן כפי אשר ביכולתו צו דורכפירן זיין צוזאג. Since I said I'll do it, when it comes to do it I'll do it. בשעה אז אויב ער נעמט עס אויף זיך מיט א שבועה, take it with a שבועה, איז נישט מסיח דעת דערפון, his mind doesn't go away from it, וויסנדיק אז די זאך מוז איך אפטאן, you know it must happen, און אויב נישט איז דאס פארבונדן מיט חומר פון עובר זיין אויף א שבועה, and if you don't do it, it's going to be connected being עובר a shevuah, so you constantly look for ways and always care about, always think about it. Fulfilling the shevuah depends on somebody else. Huh? Fulfilling the shevuah here was dependent on somebody else. So? And you're going to overlook, that's exactly he's going to say, that's exactly what he wanted. און דאס איז דער טעם בפשטות פאר וואס יעקב האט משביע געווען יוסף וועגן נעמען פון מצרים. That's why he made him swear to take him out of Mitzrayim. און עס איז נישט גענוג געווען דאס וואס יוסף האט אים צו געזאגט אנכי אעשה כדבריך. Wasn't enough that he said, \"I'll do it,\" promised him. יעקב האט געוואלט אז יוסף זאל זיך נאכאנאנד באווארענען בזה. He knew it's going to be hard, so he wanted him consciously constantly before think about ways and should be on his mind always. געפינענדיק זיך בארץ לא להם, since he's in a land which is not really theirs, קען מען נישט וויסן וועלכע שוועריקייטן עס וועלן אויפקומען, you don't know what kind of hardships will come up, אויב נישט וועט לאזן יוסף פאר שפעטער צו דורכפירן הבטחתו. Maybe now it's fine, when a person promises, because he thinks he can do it, when comes למעשה later, you never know what comes up. So what did Yaakov want? דארף מען זוכן עצות ותחבולות ביז צו מלכתחילה באווארענען אז עס זאל נישט זיין קיין מניעות בזה. So you have to think before, make sure, to make sure that this won't happen, that won't happen, and that's what Yaakov wanted. So Yaakov, so we understand בפשטות, this is not something that you need Rashi to tell you, that's why Rashi didn't ask, and there's no need to to make, because it makes sense בפשטות that you wanted him to make sure that he should not allow any hardships and he should always think about it. איז אבער, האלט מען, איז דאס אין גאנצן גלאט? איז עס still not completely straight, smooth. אויב יוסף, אויך יוסף האט געוואוסט פון די שוועריקייטן, און ער האט געדארפט, ער האט געוואוסט, יוסף himself also knew the hardships that could come up. דאך האט ער געדארפט ער זאל מלכתחילה באווארענען אזוי. He knew what hardships could come, so he knew what things you have to take care beforehand to make sure that you should be able to do it. ובפרט אז יעקב האט אים גלייך געבעטן שים נא ידך תחת ירכי והשבע, he said to him, \"Put your hand on my ירך and swear,\" אז ער פאדערט פון אים א שבועה, יעקב told him that you have to swear, which meant מלכתחילה we know there is hardship, so obviously Yosef knew these hardships. האט לכאורה זיין הבטחה אנכי, אנכי אעשה כדבריך, so when he said, \"I will do as you ask,\" כולל געווען אויך דעם ענין, that itself included this idea, אז ער וועט טאן אין דעם באופן פארזיכטיקערהייט, when he said, \"I'll do it,\" knowing that there are hardships, so he probably meant, \"I'm going to take care of the hardship.\" איז פאר וואס האט יעקב ווידער געפאדערט השבעה לי? So why did he tell him, \"Swear\"? See, swearing is not See, the way we explained it, the ענין of swearing, it's not the shevuah that Yaakov needed. Yaakov didn't need the shevuah. He just needed him, needed Yosef to realize that he has to constantly do it, constantly worry about it. So the Rebbe says Yosef without a shevuah knew it. Yosef without a shevuah knew the hardships, and if he said, \"I'll do it nevertheless\", so Yosef knew to do it. So without a shevuah Yosef would have done it, so we're back to the question. So why did he need a shevuah? איז דער ביאור פנימי בזה Rabbi, am I allowed to ask a question? Yeah, go ahead. Is it possible that he felt guilty over the fact that he tricked his father, he wanted to be sure that his son wasn't going to trick him? No, why would he think he's going to trick him? If anything there's a reason, why would he think he's going to trick him? It might be hard to do it, he might not do it, that's what he's afraid, not trick him. Right. So when Yosef So Yosef promised. Let's say Yosef would say to him without a shevuah, \"You know, I'm telling you, I promise I'm going to do it no matter what hardships there are.\" So it should have been enough. If the whole reason If you need a shevuah for whatever reason, then even if you say the greatest promise, doesn't help because you need a shevuah. Now we explain that it's not that you need the inyan of a shevuah, all you need is to make sure that he's constantly going to think about it and make sure to do it. Yosef told him that! Yosef told him, \"I'm going to think about it, I'm going to constantly do it!\" So, and so then you don't need a shevuah! So we're back to the question, why did he need a shevuah? So in דרך הפשט it's not such a kashya, but in דרך הפנימיות, איז דער ביאור פנימי בזה, there's a deeper pshat in here. דער

ארויסטראגן גופו של יעקב ממצרים בשעת יידן בלייבן נאך אין מצרים - to take Yaakov's body out of Mitzrayim while the Yidden remain in Mitzrayim - איז לכאורה נישט לטובתם של בני ישראל. It's not for the benefit of the Yidden. די באלד אז דער אויבערשטער האט געזאגט אנכי ארד עמך מצרימה, השם said to him, \"I'm going down to Mitzrayim with you.\" ובפרט בפנימיות. So, in other words, the Oybershter, \"I'm going with you.\" So if Yaakov is going out, it's almost like saying the Oybershter is going away. \"The Oybershter, I'm going to be in Mitzrayim with you! If Yaakov is not there, so k'vayachol the Oybershter is not there.\" ובפרט בפנימיות, this is the היפך הענין של יוסף. Pnimiyus the way we learn that Yosef's inyan, it doesn't say here, but in different sichos the Rebbe explains באריכות that the inyan of Yosef was to take, to be מברר מצרים. So to be מברר מצרים, to work with Mitzrayim, you have to have the koach of Yaakov Avinu, you have to have the Shechinah. Taking Yaakov's body out is defeating the purpose of what Yosef feels he wants to do, what he has to do. But even without that, the עצם זאך is a חסרון, there's something Imagine if they leave Yaakov in Mitzrayim. So you could feel When the Rebbe, when the Frierdiker Rebbe passed, the Alter Rebbe, in a certain sense some people would ask, \"Why don't they bury him in Eretz Yisrael?\" \"We want him here! We want the Rebbe to be with us!\" Actually, when they buried the Frierdiker Rebbe, the רבי בשעת מעשה made a תנאי that if we move to Eretz Yisrael, we're going to take you along. Because he wanted to be But the Rebbe, they asked the Rebbe over many times, \"Why doesn't he go to Eretz Yisrael?\" So he gave 100 different answers. Every person he gave a different answer. We saw the video last week, remember someone asked him on by by dollars? We saw it. A guy, a שנוק, a gornisht, a young kid, וואס מישט ער זיך אריין anyway, so he asked the Rebbe, you know what the Rebbe answered him? \"Because I don't have a ticket.\" And he walked away, the Rebbe called him back. \"But I don't mean you should buy me a ticket.\" But some people

The Rebbe answered all kinds of teshuvos to him. But to one person the Rebbe said, \"I cannot leave a place where I cannot reach the Ohel of my father-in-law within the day, on that day. I can't leave.\" So the furthest he ever left was camp, and he was back the same day. But to leave a place that I shouldn't be able to come on that day to the Ohel, I'm not I can't go. That's what he said to somebody. Because you can imagine, having the Ohel here, that's having the Rebbe here! So, imagine Yaakov Avinu would be buried in Mitzrayim, how the Yidden would feel! They would have an Ohel! They would be able to go to the Tzion of Yaakov Avinu! It would be the best thing. So, taking out Yaakov from Mitzrayim is not benefit of the Yidden. Yosef already accomplished so much, and Yaakov was living outside of Mitzrayim. He accomplished, he's supposed to accomplish more! There's still How many years were still left? Close to 200 years were still left of them being there! But he was sort of on the outskirts. Even with that, but still Mitzrayim. So since taking Yaakov out of Mitzrayim was not such a good thing, דערפאר האט יעקב געבונדן יוסף מיט א שבועה בפירוש דווקא. So he wanted to make him swear, and making swear helped this inyan. How did making him swear help? כדי דאס צו פארשטיין, בהקדם הביאור, we'll understand this, first explaining, אז אין דעם ענין שלילת הקבורה בארץ

מצרים The reason concerning the inyan why Yaakov did not want to be buried in מצרים, געפינט מען א חילוק צווישן יעקב און יוסף. We find a difference between Yaakov's inyan and Yosef. יעקב האט אנגעזאגט אל נא תקברני במצרים. Yaakov said clearly, \"Please, don't bury me in Mitzrayim.\" ונשאתני ממצרים, \"Take me out of Mitzrayim.\" מ'זאל ניט דערלאזן אז ס'זאל אפילו בלייבן א שטיקעלע צייט אין מצרים, אפילו באופן ארעי. He didn't allow that he should stay there, maybe you could bury him and a while later you take him out. he wanted, as I die, take me out right away. דאגעגן יוסף, האט בלויז משביע געווען די בני ישראל והעליתם את עצמותי מזה, he also said them, take my bones out, אבער ביז dem זמן פון פקוד יפקוד, איז ארונו של יוסף געווען אין מצרים, but till they went out which was 200 years later almost, he stayed in Mitzrayim. What's the difference? Yaakov didn't want to stay, Yosef should have said the same thing, told his brothers, take me out of Mitzrayim. דער טעם פנימי אויף דעם חילוק איז, the פנימיות'דיקע reason, you see, in הערה 13 Rebbe says, on the word פנימי. על דרך הפשט, you could see in Rashi Beshalach, that they threw him in the in the Nilos, whatever Rashi says why they didn't take him or couldn't take him out. But what's the, everything that happens is not just simple, what's the פנימיות'דיקע, the deeper reason? So דער טעם פנימי אויף דעם חילוק איז like this: יעקב איז העכער פון גלות מצרים. The madregah of Yaakov, he is beyond being affected, having to do with the galut. ובפרט אפילו נאך וואס יעקב האט יורד געווען אין מצרים, and even though Yaakov came to Mitzrayim, after that א מקום ער איז געווען in Eretz Goshen, and even in Mitzrayim he was in גושן, אפגעזונדערט פון די מצרים, he was separate from the Mitzrayim. און דארטן גופא איז נישט געווען קיין מצב פון גלות. It was takeh in Mitzrayim, it wasn't Eretz Yisrael, but it wasn't a level of galut. יידן האבן געהאט טוב ארץ מצרים, חלב הארץ, they had the best of Mitzrayim, they had everything the best. און נאך מער, ויאחזו בה, in ארץ גושן, לשון אחוזה, they had an achuzah in Goshen, an inheritance. משא״כ יוסף וואס יורד געווען אין און צווישן מצרים גופא. Yosef's inyan was not to stay beyond the Mitzrayim, it was part of Mitzrayim. אה? Goshen, Goshen is called achuzah. Oh that's a whole sichah. He probably brings it down here, yeah. ראה בארוכה, Likkutei Sichos חלק כ״ה. What? Yeah, yeah, it was galut, not saying, before Yaakov came to Mitzrayim he wasn't in galut, here he was in galut, but being in גלות איז ער געווען אפגעזונדערט. In גלות גופא he was like a level beyond. He was in galut... נישט יידן בכלל, I'm saying, but Yaakov is specifically, being in galut was in a level of elevated, not really being take, partaking in the galut. Yeah, you're saying, by Yaakov, by Yaakov, no, דארטן, by Yaakov was not a matzav of galut, everything was good. Yosef was not in Goshen. So there was no galut, it wasn't... Right, right, right, but this was Yaakov was because of him. Yaakov was the top, and we're talking about Yaakov and Yosef, the other family, that's a different story. און דער טעם בזה, because מדרגת יעקב, his עצמיות is אצילות. In Kabbalah it says that יעקב'ס מדרגה is עולם האצילות, עולם האחדות, וואס איז א גאנץ העכער פון עולמות בי״ע, it's higher than the lower עולמות. וכל שכן כמה וכמה פון די חושך פון מצרים. He is a מדרגה that in him shines godliness, אלוקות the way it's in the highest מדרגות, which is not connected to the lower מדרגות, certainly to the darkness of Mitzrayim. משא״כ the inyan of Yosef is אלה תולדות יעקב יוסף. So it says in the pasuk that the children of Yaakov is Yosef. What does that mean? Yaakov didn't Yosef, Yaakov didn't have any more children? So חסידות says it means that יוסף'ס ענין was to אראפצוטראגן the inyan of Yaakov in עולמות בי״ע, ביז in עולם הזה התחתון. Yaakov's high השפעות came down to the world through Yosef. Why? Yaakov couldn't bring it down to the world because he was beyond. Yosef was very high מדרגה, and was able to take that high מדרגה, but to bring it down. So in a פרט, in different שיחות and חסידות it says, so Yosef was higher than Yaakov. Even though his whole inyan was to bring Yaakov's inyanim, but to be able to bring down something that's very high, you've got to be even higher. Why couldn't Yaakov bring it down? Because he was very high, and low is נישט קיין... נישט קיין פארגלייך, that it doesn't match. But if you're very high, then you have the koach to bring... A mashal always given: if somebody is a big chacham, can't explain something to a simple person, his deep chochmah. Somebody who is even a greater chacham, has the koach, אראפלאזן, to bring down even the deepest things to a lower person. Anyways, so Yosef was able to bring it down. But the bottom line is that Yosef's inyan is to be part of Mitzrayim. And whatever you have to be mashpia, part of Mitzrayim. Yaakov's inyan was to stay אפגעזונדערט from Mitzrayim. און דערפאר, האט גופו של יעקב, כלל נישט געקענט בלייבן אין מצרים, so the body could not stay in Mitzrayim at all. און נאך מער, ונשאתני, pick me up, נשיאות, מען דארף והעליתם, see Yosef used a לשון והעליתם, when you take me out, take pick me up, which is aliyah. ונשאתני is a higher מדרגה, נשיאות. It's mamash picking up, get me out of Mitzrayim, pick me away from Mitzrayim, I don't want to be in, so why? Because my inyan is not being in Mitzrayim. משא״כ יוסף וואס האט א תפקיד אין מצרים, יוסף which has to accomplish within Mitzrayim, that's his shlichut, that's his job, איז ער אנגעבליבן אין מצרים כל זמן גלות, therefore he had to stay in Mitzrayim during the גלות מצרים, כדי הזכות של יוסף זאל געפינען צוזאמען מיט יידן אין דער גלות אין מצרים. So Yosef, whose job is to be משפיע מצרים, so he stayed in Mitzrayim even after he passed away. That means he was doing his job even after he passed away. His job while he was alive to be mashpia in Mitzrayim, and that continued after he passed away by the fact that his body was in Mitzrayim. נאר דערביי, but יוסף השביע געווען אחיו, even though Yosef's inyan is to be in Mitzrayim, but he made his brothers swear והעליתם את עצמותי מזה. Eventually get me out of here. ווייל די כוונה פון דער ירידה למצרים איז דאך צוליב די עלי' שלאחרי זה. Even though he's supposed to be in Mitzrayim, but what's the job in Mitzrayim? Not to be in Mitzrayim and stay there. To be in Mitzrayim, work in Mitzrayim, and have an עלי'. ירידה לצורך עלי', it's taka going down to an עלי'. So what לשון did he say? The same לשון of עלי', והעליתם! Bring me up. אז דורך דעם וואס ארון יוסף איז געווען אין מצרים, since Yosef was in Mitzrayim and then his ארון was in Mitzrayim, his body was there, האט דאס אויפגעטאן, that made, אז בשעת אידן זענען ארויס פון מצרים, when אידן left מצרים, און מען האט מעלה געווען עצמות יוסף עמהם, and they brought out brought up the bones of Yosef with them, האט מען דורך דעם מעלה געווען די ניצוצות הקדושה וואס זענען געווען אין די ענין פון מצרים. That helped to elevate Mitzrayim. And the whole purpose bichlal of אידן being in Mitzrayim was to מברר זיין די ניצוצות הקדושה. And they did. When they went out, it says bichlal there are 288 ניצוצות, רפ״ח ניצוצות, and it says when they went out of Mitzrayim, they took out 202. וגם ערב רב עלה אתם, so the Arizal says רב is ר״ב, is 202. And that was in the רכוש גדול. That was the whole job of אידן, taking up, ah? Divrei Chaim? Yeah. But it's all from the Kitvei HaArizal. So they took out the ניצוצות הקדושה. In what sefer? So they took them out of Mitzrayim. But what helped that they should accomplish their mission in Mitzrayim? Yosef. Yosef was there, so he worked with Mitzrayim, and then later he still stayed in Mitzrayim even after he passed away, his ארון in Mitzrayim, that was מעלה it. און דאס איז איינער פון די טעמים, פאר וואס יעקב האט געמאנט פון יוסף א שבועה אז די ענין פון take him, און נישט צו פארבלייבן אין מצרים. That's why Yaakov, when he spoke to Yosef, he made him swear to take him out of Mitzrayim. Why? היות אז מצד הענין של יוסף דארף אויסקומען, looking from Yosef's perspective, should have been אז יעקב זאל בלייבן דאך אין מצרים. Just like since that's Yosef's ענין, יוסף's ענין is to be in Mitzrayim and to elevate Mitzrayim, so Yaakov is looking, Yosef, you're going to look at it and say אדרבה, let's keep Yaakov in מצרים, בכדי יגן זכותו על בניו. It's לשון Zohar that his זכות should be magen on the children, on the אידן, wie sie sein in גלות... as they're in גלות מצרים. און דורך דעם וועט מען אויפטון אין די ענינים פון מצרים. So if Yaakov would stay in Mitzrayim, just like Yosef's stay, when Yosef stayed es אויפגעטאן, it helped in Mitzrayim, Yaakov's staying, ho, it would make even more. דערפאר האט יעקב געוואלט אז יוסף זאל דאס אויף זיך אנעמען אין אן אופן פון שבועה למעלה מטעם ודעת. That's why he made a shvuah. What's the ענין of a shvuah? Shvuah is lemalah mi-taam vadaat. What Why does a person like normally, why does a person swear? You swear that in case... So if you understand something you have to do, we're talking about normal people. A person knows, a smart person and he knows that this is, he understands this is the right thing to do, he'll do it. I'm not talking about bad people don't want to do the right thing. So what's a shvuah? A shvuah could be that when you swear is no matter whether you understand it's right or not. Al derech like it says by a כריתת ברית. What's the inyan why two people make a treaty? Why do they make a כריתת ברית? To be friends! You want to be friends, be friends! Who the heck... Be friends! Why do you need a כריתת ברית? If you decided to be friends, what's the inyan of a כריתת ברית? So it says in Chassidus, the Alter Rebbe, he explains very pashut. A כריתת ברית is like we're making a treaty, a bris. Now we see reasons why we should be friends, but it might come a time when these reasons won't apply. So if you made a כריתת ברית, it's still valid. We have to be friends anyway. We have to like work together with a, it's a bris, no matter what. In other words, making a כריתת ברית is למעלה מט... is נוגע to being lemalah mitaam vadaat. So does that mean that Yaakov was חושד that Yosef would think that he knows better than Yaakov? Yeah, his madregah is, maybe, maybe. Yeah. If you want to put it in simple words. You're putting it, we're talking here in ענינים פנימיים, but if you want to put it, yeah, yeah. Yeah, and Yaakov knew Yosef's madregah. And Yaakov knew Yosef is higher. Yosef didn't know Yaakov's madregah? He knew, but he felt, we'll see, bepoel he didn't do it, bepoel he listened. His father, but his father doesn't mean your children were greater than your father... His level of... He knew his level of אצילות. He knew אצילות, but Yosef's level was to be ממשיך from אצילות down. So he says, \"I'm supposed to take what Yaakov's, in other words, Yaakov's inyan is אצילות. So מצד אצילות, you stay away from Mitzrayim. But my inyan is to take that אצילות and bring down, to take Yaakov and leave him here! That's my inyan!\" 'Cause his heart is... So they say they say the story that the Divrei Chaim once by shalosh seudot started coughing very much and he couldn't stop coughing. So his son, the Shinaver, brought him a cup of tea. So he turns around to him, he says, \"ווי קומט טיי אין אצילות?\" How does tea get to, why? I mean, he was in the middle of shalosh seudot. So he answers him, so the Shinaver answered, \"ווי קומט הוסטן אין אצילות?\" How do you cough, \"ווי קומט הוסטן?\" Er hust, \"ווי קומט הוסטן אין אצילות?\" So I think he said, \"מילא מילא, נו, גיב שוין די טיי\" or something. The Divrei Chaim. So he said, so that's why he made him swear למעלה מטעם ודעת. מצד טעם ודעת, Yosef would have kept him in Mitzrayim, that makes sense. And this is higher, כי ידוע, says in chassidut, a שבועה is an inyan of וואס מ'איז דאס בינדט זיך צו טאן די זאך נאר אף למעלה מחשבונות. A שבועה means I'm going to do it even if there's no cheshbonot, higher than cheshbonot. אזוי אז קיין טעם וסיבה זאל נישט זיין זאל נישט So קיין טעם זאל נישט זיין, קיין קיין אפהאלט צו דורכפירן די זאך, nothing should be something to hold him back from doing this. So that's why he made him swear. So now we understand על פי על פי פשט he made him swear pashut to make sure that he's going to do it and constantly do it. And על פי חסידות the reason he made him swear because he wanted him to not care about his טעם ודעת why he would have a good sevara to leave him there, and do as Yaakov asked to take him out. Okay, let's, we're not Huh? We'll see, not, not finished yet. Es bleibt aber noch אלץ נישט פארענטפערט, it's still not clear פאר וואס צו ביי יעקב'ן געווען אזוי מופרך אז דער ארון זאל בלייבן אין מצרים? So why so was it? We're saying the good sevara why he should stay in Mitzrayim, so why was it so אפגעפרעגט? Why was it so How do you say in English אפגעפרעגט? In English מ'קען נישט אפפרעגן. Okay. Unacceptable. Okay, yeah, that sounds Why was it so unacceptable אז דער ארון זאל בלייבן אין מצרים, that his ארון should stay in Mitzrayim? מחמת דאס וואס ער האט געקענט אויפטון אליין אן עליה אין די ענינים וניצוצות פון מצרים, since it could have helped, so why did Yaakov want him Let him want. עס ליגט א ביאור בזה, that deeper in them the answer is like this: אין חבוש מתיר עצמו מבית האסורים. The מציאות is a person prisoners in jail cannot free himself. You have to have someone from the outside who is free to free him. If you're in jail, whatever you're going to do is part of your problem, so you can't free yourself. It's like a mashal they give, you can't pick yourself up by picking yourself up by your ears. Go like that. You have to pick yourself up by something outside of you. If you're going to pick yourself within yourself you'll never get out of yourself, so you can't do that. That means און דער עיקר, כדי אז אידן זייענדיג אין מצרים, so

therefore, in order for the Yidden while they're in מצרים זאלן קענען עולה זיין פון מצרים, that they should be able to get out of Mitzrayim, go up, beyond מצרים, און אויך מעלה זיין די ענינים פון מצרים, and to elevate the inyanim of מצרים, דארפן זיי האבן א קשר, they have to have a connection, וברא כרעא דאבוה, a child is connected to his father, מיט העכער פון מצרים, העכער פון בית האסורים. In other words, if everybody would be in Mitzrayim there'd be a problem to get out. As much as you work in Mitzrayim, but then you have to have a koach outside of Mitzrayim. So there has to be somebody who is outside. און דער פאטער קען זיין העכער פון מצרים. Yaakov had to be העכער מצרים. און נאך מער, ער האט משביע געווען יוסף'ן צו זיין אין מצרים. He made Yosef swear to make sure that he's out of Mitzrayim. Weil דערמיט האט ער פארבונדן יוסף'ן מיט מדריגת יעקב וואס ער שטייט העכער פון מצרים. He connected Yosef, so Yosef was in Mitzrayim and tried to bring down, but Yosef in order for him to accomplish had to be connected to a level beyond. That's why he connected Yosef so that he's outside of Mitzrayim to take him out. און אזוי זייענדיג, מ'קען נאך זיין בנוגע צו אלע בני ישראל, דאך אנכי אעלך גם עלה, therefore all the Yidden could come out, the עליה פון גלות מצרים, they go out. So we said before that why is there a good inyan for Yaakov to stay in Mitzrayim, to help the aliyah, by Yaakov being in Mitzrayim that will help the work in Mitzrayim and help the בירור הניצוצות, but there would be a problem. There would be nobody outside, so memeila everyone is inside, you can't get out, you have to have somebody on the outside. And this is the reason why he told him to do it. So Yosef was right, passed to me one way, Yaakov was right, they both. And what Yaakov did, he connected Yosef to him. So the she'eilah is, what did Yosef, so Yosef knew, and Yosef wanted to do this, and Yaakov wanted that madregah, and he wanted that the madreigah of Yosef, which is being in Mitzrayim, should be connected to higher than Mitzrayim. Huh? He didn't need him. He wasn't, he stayed there, and his body stayed there. That's later when everyone left. That's the whole point. While the Yidden that are in Mitzrayim are working, you need somebody to be there to help them, and their zechut will help them, and at the same time you need somebody out. And then mimela, then everyone could get out, then Yaakov then Yosef could get out, and everyone gets out, they get out, but you need both. And ad kedei kach we wanted that Yosef's madreigah in Mitzrayim should be connected higher. So when he made Yosef swear, is basically giving like Yosef koach, and I think in the הערות the Rebbe brings here if I remember correctly, that the inyan of a shevuah is not just stam a shevuah is swearing. Shevuah is לשון שבע, משביע. You give, you What's the English word? Satiate. In תניא, משביעין אותו אל תהי צדיק ואל תהי רשע, it doesn't just make a swear. משביעין אותו, the Tzemach Tzedek says that you give him koach. So Yaakov gave koach to Yosef, Yosef should connect himself to that madreigah and go out. Huh? That shevuah, that shevuah is given before you come down, yeah. How could you swear? that are down here, therefore, the answer is it's it's שובע. Without this, Yosef could not be connected to his father through his Torah learning? Probably not in the same way. There is always more דרגות, and that this is deeper. With the shevuah, it makes a deeper connection. There is always a connection, he's his son, he learns with him. But Yosef was ya, down to the bottom of the Nile, right? Yeah, but he is still in Mitzrayim. Yeah. Because the Rebbe wants to show, look, הערה 21, the hoyer, שמענו חסידים כבוד של כ״ק מו״ח אדמו״ר, at the Ohel of my father-in-law, ששמו הראשון יוסף. His name is יוסף, ועבודתו דומה בכמה פרטים לעבודת יוסף, and he was like Yosef, because he also worked in bringing er in being mevarer and being mekarev Yidden. ובחצי כדור התחתון, דוקא דוקא in America. And he says, and davka in in חצי כדור התחתון See, the כדור is the world and you could divide the כדור this way or this way. You can divide the כדור from this way, so חצי כדור Australia is in the bottom. You divide it this way, then Europe and Israel that side is one חצי כדור העליון and this חצי כדור התחתון. And he

quotes from תש״ח, תש״ח er brings a maamar from the Alter Rebbe, that er it's actually a letter, not a maamar, a letter from the Frierdiker Rebbe to the Rebbe, and he quotes the maamar from the Alter Rebbe. The Rebbe asks him a shaila, שמעתי The Rebbe asks eh years before in Europe, שמעתי, I heard that a vort that the Alter Rebbe said that in America איז נישט געווען קיין מתן תורה. There is no Matan Torah in America. Is that any truth? What does that mean? So he explains to him that the giluy of Matan Torah was much less in חצי כדור התחתון. He says חצי כדור התחתון this side of America is tacky much less, the giluy was there, and it's a harder avodah, and that's why before Mashiach, the birur I mean the the the was higher, I guess, in the person. It's much, er it's tougher now. And what I er because I once mentioned I heard eh er from Rabbi Leibel Haffman, a vort. So, I said, ah, er you hope once in a while like chasidim, so you thought it last, if I was he said, I was sitting with that farbrengen that you're talking about, and there was one farbrengen when a mekubal, he was a chasid and a mekubal in Lubavitch, there was one farbrengen and he said, אז ער זעט על פי קבלה אז before משיח, אז די רביים מוזן זיין אין אמעריקע. Ja, who is that? I think it was Yeah, that's Rabbi Leibel. He asked him how come, how come you get shocked, er talking about שפאנען, a chasid here that's, so that you forget, you even have a farbrengen. And he said, yeah, he said, It's later, if I talked to him, he said, er I have him by in a farbrengen, and Rabbi Leibel Hofman did this, gezogt, אז ער זעט על פי קבלה, על פי קבלה you see that Mashiach that the Rebbeim, the Rebbeim will have, before the coming of Mashiach, they'll have to be in America. Why? Because in America is dorten is the lowest madreigah, and has to be the דירה בתחתונים, so as it gets closer to Mashiach, תחתונים have to be here, and that's why they came here. Because be'emet they wanted, they they came to Reb Sholom Belzer, they asked him, they asked him to come to America. That's how the story goes, I heard, that they asked him to come to America. A delegation came to him, and he said to them he wants three days to think about it. Uh-huh. He wants three days to think about it. After three days, they came back to him, so he said, \"A place where the Baal Shem Tov and his talmidim weren't there, I can't come.\" The avir isn't Go to one of the מתנגדישע גדולים, they don't know these things, and you'll get them. So they

went to the Ridbaz. There's on on Yerushalmi there is a פירוש Ridbaz. They went to him, and he came to America. He didn't last here too long. He came here, stayed here, so, a year or two, this or that, he went back. He couldn't take it. I mean, he couldn't take it. But, it's all because America is tacky And there's Listen, even Matan Torah, ה׳ descended on I know, true, but there are madreigot. I'm sure there are madreigot. On Har Sinai was a bigger gilui. משה מחיצה לעצמו, אהרן מחיצה לעצמו, and everyone had different madreigot. As it went, there's different madreigot, so there are different back and gilui. Something, so why was Moshe higher than? Yes, thanks, but it's that there's madreigot in the gilui and here was less gilui. So there was less gilui here, and he had to work on it to to bring. So the er When the Frierdiker Rebbe came to America, he came out with a whole campaign of חזר׳ן in the streets משניות בעל פה for that reason. He says that the America the avir, the air is polluted. ברוחניות, it's polluted. Why? מילא, in Europe there you had thousands of years Torah was learned and mitzvot were done, so it's מברר the avir. You come to America, a new place, there was nothing done here. And the gilui of Matan Torah was that's what it says there. So the Rebbe says in this הערה, therefore the Frierdiker Rebbe is in America, the inyan of Yosef and his avodah is like Yosef to be there. The Rebbe wrote the Frierdiker Rebbe that letter? He asked him that question? Yeah. The Rebbe had asked him. The Rebbe asked the Frierdiker Rebbe that he heard the name the name of the Alter Rebbe, that the there was no מתן תורה, so the Rebbe answered not no מתן תורה, he says that there's deragot and giluyim and חצי כדור התחתון has a lower מדרגה of of of giluy. Anyway, let's go back and finish the sichah. ה,

דערפון האב מיר א הוראה ליומינו אלה, we have a lesson suited for our days in גלות זה, אחרון, this galut. ווי גוט עס זאל זיין דער מצב פון א יידן אין גלות, as good as a ייד מצב is in גלות, סיי בגשמיות, סיי ברוחניות, אז ער האט טוב ארץ מצרים, חלב הארץ, you have the best of Mitzrayim, you have the best of galut, living like Miami, it's all good, ער לערנט תורה, איז מקיים מצוות, ווי זאָגט ער: ער לעבט אַן אמת'ע רוחניות'דיקע לעבן, you do Torah, mitzvot, you live a רוחניות'דיקע לעבן, על דרך ויחי יעקב בארץ מצרים, like it says when Yaakov lived in Mitzrayim. דער אַלטער רבי טײַטשט אַז וויבאַלד יעקב האָט אויפגעשטעלט אין מצרים אַ בית תלמוד The Alter Rebbe said to the Tzemach Tzedek when he was a little kid that since he put up a yeshivah in מצרים, איז אויך אין מצרים געווען ויחי gelebt, in Mitzrayim he lived biruchniyut. דאַרף ער אָבער שטענדיק וויסן און געדענקען A ייִד always has to remember אַז אַז אויך אין דער מצב, מאימאַנד דער מצב even in such a situation, מאָנט זיך ודרישה ותביעה מען זאָל אים אַרויסנעמען פון מצרים, you always have to want to get out of Mitzrayim. ווי זאָגט מען: תביעה, מען דאַרף צו תביעה a shevuah, in a form of a shevuah. דאָס איז גלות, you have to remember that this is galut. נישט דער ריכטיקער אָרט פאַר אַ ייִד, a Yid doesn't belong in galut, not a right place for a Yid. און ער מוז דערפון אַרויסגעהויבן ווערן, you have to be picked up, elevated out of this galut. No, not with Paroh, he's so you work around it. Nothing to do

with Paroh. How could you work see this? I'm saying, but you have to see when he made a shevuah, he said, \"Any hardships that it'll be, work on it, see that you're out.\" Because of the shevuah, because of the shevuah. Cuz, \"If I'm going to be over on your shevuah...\" No, Rashi says it. But Rashi, man, Rashi says that. Rashi on Chumash says that, in peshat, and that's what he did. So he had an eitzah how to get around this. That's not the reason he made him swear, he said, \"בכל אופן.\" און דאָס דאַרף זײַן כדוגמת עצה פון אַ שבועה, and this has to be in a form of shevuah. What does that mean? מילא וואָס עס איז אַן עיקר פון י\"ג עיקרים בתורה, besides the fact that that's one of the 13 principles by Torah, \"אני מאמין באמונה שלמה בביאת המשיח,\" I believe in the coming of משיח באמונה שלמה. \"ואף על פי שיתמהמה,\" even though he's he's delayed, \"עם כל זה אחכה לו בכל יום שיבוא,\" I hope every day that he's going to come. און ער ווייסט אַז די שלימות, וואָס תכלית איז די גאולה, and he knows that the tachlit is גאולה, די תורה הקדושה זאָגט, עס איז מביא בתורה שבכתב, בתורה שבעל פה, תורה, אין גמרא, חומש, אין ווי דער רמב\"ם איז מביא The Rambam says. So besides the fact that he knows that this is an ikar in Torah and so you have to follow it like you have to follow everything in Torah, not stam, it's an ikar. נאָר דאָס איז אַ זאַך וואָס ער נעמט עס בפנימיות נפשו. Not everything in Torah affects a person in the פנימיות of his nefesh. This should affect a person, ווי זאָגט ער, ער האַלט אין איין האָפן און בעטן און מאָנען, אָנשטאָט זײַן אין מצרים, he always has to ask and demand the Eibershter take me out of Mitzrayim. It's not just stam, and it's one of the י\"ג עיקרים, but besides that, that's has to be in part of your your life. ווי מען זאָגט בכל תפילה ותפילה בימי החול As we say in every davenen, every Shemoneh Esrei in weekdays, \"לישועתך קוינו כל היום,\" we hope for your yeshuah, for your salvation, every day, whole day. וואָס מיינט אַז דריי מאָל אַ טאָג איז מען מכריז ומדיע Three times a day we announce אַז מען איז מקווה לישועתך כל היום, אַ גאַנצן טאָג און יעדן טאָג. יעדן טאָג, כל היום has two pshatim: does it mean a whole day or everyday? Two different things. So the Rebbe טײַטשט both, that the pshat \"לישועתך קוינו כל היום,\" every day we hope wherever it says a lashon of it, it's two pshatim.

When we say \"כל הנשמה תהלל ק-ה,\" what does that mean? All the neshamot or the whole neshamah, and they're both true, all the neshamot and both, and the whole neshamah. Wherever it says כל... In fact, not to get into נגלה פלפולים, there's a machloket between between Rabbi Natan and and chachamim. When it says in psak, there is a machloket like this: If someone says הכה עשרה, 10 people hit a person one after another, and the last person killed him, is the last person person chayav? So one opinion says, since the pasuk says \"מכה כל נפש,\" you're only chayav if he killed the whole nefesh, but if not for the first nine, this last guy's blow wouldn't kill him, so mimela he didn't kill the whole nefesh, so he's patur. And the other deah says \"מכה כל נפש,\" כל דהו נפש. As long as it's you killed him, but it's a a little So which one is it? So the sheilah is how you taytsh כל? כל means ale, or כל means yeder? If it's yeder, if it's everyone, that means every part, so even if a part. And if you say kol means ale, it means the whole nefesh, every part of the nefesh. So this So here it's taytsh \"לישועתך קוינו כל היום,\" a whole day, every day we think about what? A whole day we think about לישועתך קוינו about about the coming of Mashiach. Not necessarily killed him. און דער הכרזה תמידית, and with this announcement that we always make אַז מען האָפט און בעט בײַם אויבערשטן אויף דער גאולה השלמה, we ask Hashem for the גאולה, פירט מען זיך אין גלות לויט דעם רצון פונעם אויבערשטן וואָס ער האָט געשיקט ייִדן אין גלות. If we know that we're asking the Oybershter, we know that the Oybershter is the one that could take us out, so we're here because of Him, so we behave different, so we behave in galut the way the Oybershter wants. און דעמאָלט פעלט נישט גלות קיין ירידה, חס ושלום, ורחמנא ליצלן, בײַ ייִדן, the galut doesn't cause for a yid a yeridah. פאַרקערט, עס ווערט אַרויסנעמען ממצרים, it's a new taytsh, not only you take us out from Mitzrayim, from Mitzrayim we get the aliyah. ווי אזוי מען איז נתעלה ממצרים, על דרך like there's a vort, the

Gemara says יפה כח הבן מכח האב. So the koach of a son is stronger than the father. The best re'iyah is you have a father that's chas veshalom blind, and he has a son, the son could see. How is it possible? So the answer is יפה כח, like that. But the she'eilah how does he take it? If the son comes from the father, if the father doesn't have it, how does the son have it? The answer is his father has it. In his עצם החיות he has all the kochot. בגלוי it doesn't come out, so the son could take it. So the taytsh is יפה כח הבן מכח האב. Where does the ben get this extra koach? From the father. Same thing here, נתעלה ממצרים, פון מצרים גופא ווערט ער נתעלה, the aliyah gets up. יתרון אור מן החושך, the darkness itself, you take that darkness, you change it to white. ביז די דרגא נשא את ראש בני ישראל we get נתעלה. And what part? The ראש gets even higher, for every yeridah an aliyah. Is it certainly you have to have a yeridah to have an aliyah? Because of the yeridah? You can't have aliyah all by itself? Only when Mashiach comes. Definitely, be no more עבודה. There will be aliyot without yeridot. Yeah, cause there won't be עבודה anymore. Yeah. Tomorrow we do the kiddush, Shacharit at 6:00 AM, and it's they dedicated for his father, so everyone is welcome. Yashar koach, Yashar koach.