beginning. אין היינטיקן סדר בתחלתה, the סדר in the beginning of the סדר this week, ווערט דערציילט, we're told, אז Yaakov Avinu האט גערופן זיין זון Yosef, Yaakov called his son יוסף, 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, which of Yitzchak and the מערת המכפלה, of Yitzchak and Avraham. So he asked Yosef to do it. און אז נאכדעם ווי Yosef האט אים צוגעזאגט, אנכי אעשה כדבריך, and after Yosef promised him that I'm going to do as you ask, האט Yaakov געזאגט השבעה לי, that swear for me. וישבע לו, and he swore. לכאורה תמוה, so די mefarshim פרעגן, so we don't understand, as the mefarshim ask: פאר וואס האט זיך Yaakov נישט באגענוגנט מיט Yosef's צוזאג? Why was it not enough the fact that Yosef promised? און פון אים געפאדערט אויך א shvuah? And he asked that he also swear. צי דען האט Yaakov chas v'shalom חושש געווען אז Yosef וועט נישט אויספירן זיין צוזאג? Was Yaakov afraid that Yosef is not going to keep his promise, that he had to make him swear? קענסט ליינען. איינער מוז דאך מפקפק זיין. Oh, yeah. די shvuah איז געווען פאר Paro, נישט פאר... Mefarshim ענטפערן, Paro האט געוואלט אז ער זאל דא בלייבן. Mefarshim ענטפערן, Rashi ברענגט דאס אויך. וואס פאר א חלק איז דאס? הא? דער חלק teshuvah... Sukkos. Mefarshim ענטפערן, the mefarshim answer, אז די shvuah איז נישט געווען צוליב Yosef'n. The shvuah was not for Yosef to make sure he does it, צו פארזיכערן אז ער וועט mekayem zayn אויף תכלית, that's 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'n פון מקיים זיין בקשת יעקב, he will hold back Yosef from keeping what Yaakov asked. דערפאר האט יעקב משביע געווען יוספ'ן מקודם, so Yaakov made him swear. און דערמיט באווארנט, with that he made sure, אז פרעה זאל אים נישט קענען אפהאלטן, פרעה shouldn't be able to stop him. ווייל ער וועט נישט צווינגען יוספ'ן עובר זיין אויף א שבועה, cuz he's not going to force Yosef to go against the shevuah. Does Rashi say this? No, Rashi says it, not here.

Rashi says later on when Yaakov died and Yosef came to Paro and he said, could you please let me go. So Rashi, 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? Cuz 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 lashon kodesh. If I'm able to be over on the shevuah, I'll be over on your shevuah, too. So Paro Oh, and 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 meforshim want to bring that Rashi, bring it here too, that the same thing here, that the reason why he asked him to, what 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, then... Okay, so some meforshim say that. So the Rebbe says: ס'איז שוין פיל מאל גערעדט, I spoke many times, אז אלע שאלות וואס ווערן מעורר ביים לימוד פשוטו של מקרא, that all the questions that come up in learning the simple pshat of the פסוק, ווערן פארענטפערט אין פירוש רש״י על התורה. Rashi answers every single question that's a question in simple pshat. And wherever Rashi doesn't answer a kushya that's simple, a סימן רש״י holds that it's very pashut, and you should think of it yourself. איז לפי זה איז נישט קלאר, מען קען דאס נישט פארשטיין, so besides the question itself, פאר וואס דערמאנט 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 אין דרך הפשט, it's a question in דרך הפשט. But the Rebbe brings a re'iyah, it's not here, how do you know Rashi answers every kushya in דרך הפשט? Maybe some kushya he does, some kushiyot 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. Mashal, it says by רבקה אם יעקב ועשו, איני יודע מה מלמדנו, I don't know. Now, if Rashi is not going to answer every kushya, so why does he have to say anything? There are more kushiyot he doesn't answer, so he doesn't answer this kushya! A siman of that except these few places, he answers every kushya. And wherever Rashi doesn't answer a kushya, 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 himself, or based on what Rashi had already written before, we could understand it. So Rashi knows that you learned, or 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 kushya in peshat: why did he make him swear? We learn pashut, we don't understand it. Peshat, and Rashi doesn't ask it. So that's a kashya, the עצם קשיא, and the kashya of why Rashi doesn't answer it. So when he says, "I don't know", means that there is an answer, he just doesn't know it. Well, obviously not. Who says that? What if what if the peshat is wrong? No, when the Rashi does it. Yeah, okay. אבער דא וואס ער מיינט ס'איז פארשטענדלעך, עס איז דא די מעשה מיט'ן אלטן רבי'ן, וואס ער האט געלערנט אין דריי אין ניין טעג זיין טעקסט, און ער האט געוואלט מאכן א פירוש אויף פשט אויף די תורה, וואס ער האט געזען אין רש"י, אפילו ס'איז נאך קשיות וואס רש"י נישט פארענטפערט. ניין, לאו דווקא בדרך הפשט, נישט בדרך הפשט. הכלל,

Rashi's פירוש, Rashi writes, אני לא באתי אלא לפשוטו של מקרא. Rashi's דרך is peshat. And this is the Rebbe's whole everyone knows that the Rebbe had a special special דרך in in learning Rashi. The Rebbe was מחדש a whole new דרך 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 מדרש, it's because in דרך הפשט we have to say it, and not and not that Rashi just decided to bring a מדרש. Because if Rashi would do that, every pasuk he could bring hundreds of מדרשים. Why did Rashi bring? So Rashi says like this: אני לא באתי אלא לפרש פשוטו של מקרא, and drash that fits to peshat, that's what Rashi says in Bereishit. So Rashi is דרך, the Ramban is a different דרך. The Ramban בפירוש writes in his הקדמה, it's not דרך הפשט. It's דרך דרך דרך האמת, על פי קבלה, and other מפרשים. The Rashbam is closer to Rashi to peshat, but the 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's learning just Chumash, and the Rebbe used to use the לשון for a בן חמש למקרא. A בן חמש למקרא, somebody who is just learning, doesn't know anything, never learned Gemara or 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 every and everything in דרך and only דרך הפשט. This is the difference with the other מפרשים which have pshat and drush mixed. Rashi is pure pshat, absolute pshat, nothing else. In Rashi, the Rebbe says, is also מרומז פנימיות התורה. The Rebbe that Rashi is pshat and פנימיות התורה. The other דרכים, because pshat, remez, drush, sod, remez and דרוש, א מול יא, א מול נישט. סודות התורה, every Rashi is סודות התורה. But that's not something that we see. The חיצוניות is פשוטו של מקרא. בנגוע 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 בגלוי, קבלה 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, 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 חיצוניות, בפועל Rashi wrote it דרך הפשט. So everything has to be in דרך הפשט. Nothing that Rashi says is used from מדרש. Wherever Rashi brings a Gemara is because the Gemara is מוכרח in דרך הפשט, and the other places where Rashi doesn't bring the Gemara because it's not מוכרח, Rashi And also there's nothing extra in Rashi, and not nothing less in Rashi. If there's anything in pshat that has to be answered, Rashi answers 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 דיבור המתחיל, you know, he read a few words from the pasuk. So here, al kol panim what's נוגע to this sicha is that the Rebbe says that it's a kashya in דרך הפשט, why did he make him swear, and Rashi doesn't bring it. Noch mer, the kashya is deeper, the Rebbe says, דער תוכן פון דעם פירוש, I know, ווערט דאך געבראכט אין רש"י. This nekudah that he said that it was that פרעה let him go only because he swore, that Rashi says. אבער ערשט שפעטער, Rashi writes it later, אין דעם סיפור וועגן קבורת יעקב בפועל, when it tells us that Yaakov was buried, and there וואס פרעה האט געזאגט יוסף, when Pharaoh said to יוסף, עֲלֵה וּקְבֹר אֶת אָבִיךָ כַּאֲשֶׁר הִשְׁבִּיעֶךָ, go and bury your father as you swore, as he made you swear. So Rashi מפרש, Rashi says why did he say כאשר השביעך as he swore? שאם לא 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, 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 brachot, after every וכולי, איז מוכח, this proves, אז נישט דאס איז דער טעם והפירוש רש"י פאר וואס יעקב האט משביע געווען יוסף. This is not the reason why he made him swear. דאי לאו כן, if not for that this would be the reason, וואלט דאס רש"י געזאגט גלייך אויף די ווערטער השבעה לי. השבעה לי, Rashi should have said it. Because that's where it belongs! Wherever there's something that needs to be answered, you don't wait for something later and say, oh, now we'll understand! On the spot you write it. מוז מען זאגן, he said before it cannot be a re'ayah from after, that's it. Right, had it been anything that Rashi said before, that could be, but you can't rely on later. That's, that's פארשטאנדיק על פי שכל. Even in the Rambam, we 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'll tell you later. Huh? Unless something like וכמו שיתבאר לקמן, alla that. מוז מען זאגן, we have to say, אז רש"י נעמט אן אז דער טעם פאר וואס יעקב האט משביע געווען יוסף'ן, that the reason, Rashi assumes, accepts, that the reason he made him swear is נישט צו באנוצן עס אלס א לחץ אויף פרעה. It's not in order to use this as a pressure for Pharaoh. נאר ווי די מטרה פון א שבועה בפשטות means pashut k'pshuto as the purpose of a shevuah is, צו פארשטארקן די זאך ביי יוסף'ן גופא, to make it stronger by Yosef. דהא הדרא קושיא לדוכתא, so the kushya comes back, וואס האט געפעלט אין 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 in this? The promise is not enough? ויש לומר הביאור בזה, and then the biur, and then the explanation is like this: דער חילוק פון א

שבועה צו א סתם הבטחה is, what's the specialty of swearing over stam a promise? And that's lehavdil also known in by גוים, אין 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? סתם אזוי you figure you can lie? If 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 קעגנער אדער מניעות ועיכובים עס נישט צו טאן די זאך, even if there will be many hardships, many obstacles not to let you do it, בתור מצד השבועה, 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 א 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, סתם a promise, something can do 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'll come to it, בתור דעמאלט וועט ער טאן כמבטיח, כדי צו דורכפירן זיין צוזאג. Since I said I'll do it, when it comes to do it, I'll do it. בשעת אבער 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 over 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 someone else. So, and you're going to over- Look, that's exactly what he's going to say. That's, that's exactly what he wanted. און דאס איז דער טעם בפשטות פאר וואס יעקב האט משביע געווען יוסף'ן ווען ער נעמט אים ארויס פון מצרים. That's why he made him swear to take him out of מצרים. און ער האט זיך נישט באנוגנט דערמיט וואס יוסף האט אים צוגעזאגט אנכי אעשה כדבריך. Was not 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 constantly, 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 קענען אויפקומען. You don't know what kind of hardships will come up. אויב נישט, ער לאזט יוסף'ן שפעטער צו דורכפירן הבטחה'דיק. Maybe now it's fine, when a person promises, because he thinks he can do it, when it comes later, you never know what comes up. So what did Yaakov want? דארף מען זוכן עצות ותחבולות ווי אזוי מלכתחילה באווארענען אז עס זאל נישט זיין קיין מניעות. 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, it's 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 this makes sense, פשוט 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 אין גאנצן גלאטיק? It's still not completely straight, smooth. אויב Yosef Yosef האט געוואוסט פון די שוועריקייטן, און ער האט פארשטאנען אז מען זאל יוסף himself also knew the hardships that could come up, דאך פארשטאנען אז מען 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 דער פאטער זוכט א חיזוק פון א שבועה. Yaakov told him that you have to swear, which meant מלכתחילה we know there's hardships, 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 פולשטענדיקערהייט. When he said, "I'll do it," knowing that there are hardships, so he probably meant, "I'm going to take care of the hardships." אויב אזוי, פאר וואס האט יעקב אים ווידער געהייסן השבע לי? So why did he tell him swear? See, swearing is not, see, the way we explained it, the inyan 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? Is the 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 and 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? Over there 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 was afraid of, but 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... If you need a shevuah for whatever reason, then even if you say the greatest promise it doesn't help because you need a shevuah. Now we explained 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 maybe that's a kashya, but in דרך הפנימיות, is the ביאור פנימי בזה, there's a deeper pshat in here: דער ארויסטראגן גופו של יעקב ממצרים בשעת אידן בלייבן נאך אין מצרים, to take Yaakov's body out of Mitzrayim while the Yidden remain in Mitzrayim is לכאורה נישט לטובתם של בני ישראל. It's not for the benefit of the Yidden. וויבאלד אז דער אייבערשטער האט געזאגט, "אנכי ארד עמך מצרימה," Hashem said to him, "I'm going down to Mitzrayim with you." ובפרט די פנימיות... So in

other words, the אייבערשטער, "I'm going with you." So if Yaakov is going out, it's almost like saying the אייבערשטער is going away. The אייבערשטער, "I'm going to be in Mitzrayim with you." If Yaakov is not there, so כביכול the אייבערשטער is not there. ובפרט די פנימיות, is das היפך ענינו של יוסף. In פנימיות the way we learned 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, 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 with all that, the עצם זאך is a חסרון, there's something, imagine if you leave Yaakov in Mitzrayim. So you could feel... Remember the Rebbe, by the פריערדיקער רבי'ס הסתלקות, the Rebbe didn't... Some people have asked, "Why don't you bury him in Eretz Yisrael?" "We want him here, we want the Rebbe to be with us." Actually when they buried the פריערדיקער רבי, the רבי בשעת מעשה made a תנאי, that if we move to Eretz Yisrael, we're going to take you along. Because wanted be, but they asked the Rebbe many times why

doesn't he go to Eretz Yisrael, so he gave 100 different answers. Every person gave a different answer. We saw the video last week, you remember someone asked him on by by dollars, we saw it? Ah, גאט, איינער א שנוק, יא, א גארנישט, א גאט, א יונגער guy, וואס מישט זיך אריין anyway, so he asked the Rebbe, you know what the Rebbe answered him? "Because I don't have a ticket." And as 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 teshuvot 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 a 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, would be able to go to the ציון of Yaakov Avinu, 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 but it's, but still in 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 him swear helped this ענין. How did making him swear help? כדי דאס צו פארשטיין, בהקדם הביאור, we'll explain this, first explaining, אז אין דעם ענין, שלילת הקבורה בארץ מצרים, the reason concerning the ענין why Yaakov did not want to be buried in מצרים, געפינט מען א חילוק צווישן יעקב און יוסף. We find a difference between Yaakov and Yosef. יעקב האט אנגעזאגט, "אל נא תקברני במצרים," יעקב

said clearly, "don't bury me in מצרים," "ונשאתני ממצרים," "take me out of מצרים," מען זאל נישט לאזן אז ער זאל דארט בלייבן אין מצרים, אפילו ביז מען גייט ארויס, until they went out, right? He didn't allow that he should stay there, maybe you could bury him and a while later you take him out. wanted as I die, take me out right away. דאקעגן יוסף האט בלויז משביע געווען די בני ישראל והעליתם את עצמותי מזה. He also told them, take my bones out. אבער ביז דעם זמן פון פקוד יפקוד, איז ארונו של יוסף געווען אין מצרים, but until 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 הערה 13, the Rebbe says on the word פנימי. Al derech hapshat, you could see Rashi בשלח, that they threw him in the in the נילוס, 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 the טעם פנימי of the חילוק is like this: Yaakov is העכער פון גלות מצרים. The מדרגה of Yaakov, he is beyond being affected having to do with the גלות. But the far אפילו נאכדעם וואס יעקב האט ירידה געווען אין מצרים, that even though Yaakov came to מצרים, after that he became a געווען אין ארץ גושן. Even in מצרים, he was in גושן, אפגעזונדערט פון די מצריים, he was separate from the מצריים. און דארטן גופא איז נישט געווען קיין מצב פון גלות. It was טאקע in מצרים, it wasn't ארץ ישראל, but it wasn't a level of גלות. יידן האבן געהאט טוב ארץ מצרים, חלב הארץ, they had the best of מצרים, they had everything the best. און נאך מער, ויאחזו בה אין ארץ גושן, לשון אחוזה, they had an אחוזה in גושן, they had an inheritance. משא״כ יוסף, וואס ירידה געווען אין און צווישן מצרים גופא. Yosef's ענין was not to stay beyond the מצרים, he was part of מצרים. אחוזה there? גושן. גושן is called אחוזה. Why? Well, that's a whole שיחה. He probably brings it down here, yeah. See at length in Likkutei Sichot חלק כ״ה. What? Yeah yeah, it was גלות, not saying Yaakov... Before Yaakov came to מצרים, it wasn't in גלות. Here he was in גלות, but being in גלות, איז ער געווען אפגעזונדערט. In גלות גופא, he was like a level beyond. He was in גלות. Not יידן בכלל. I'm saying but Yaakov specifically, being in galus was in a level of elevated, not really being part take partaking in the galus.

Yosef was part of the galus itself. Yeah, you said... Yaakov, Yaakov. No, darten by Yaakov was not a מצב פון גלות, things were good. Yosef was not in Goshen. No no, by Yaakov. So there was no galus, it wasn't It was There was not only Yaakov there, it was the whole family. Right 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 מדרגה of יעקב מצד עצמו is אצילות. In Kabbalah it says that יעקב'ס מדרגה איז עולם האצילות, עולם האחדות, which is a גאנצן העכער פון עולם הבריאה, that's higher than the lower עולמות. פאלגליך על אחת כמה וכמה פון חושך פון מצרים. He's a מדרגה that in him shines godliness, אלוקות the way it's in the highest מדרגות, which not connected to the lower מדרגות, certainly to the darkness of Mitzrayim. משא״כ דער ענין של יוסף is אלה תולדות יעקב יוסף. It says in פסוק that the children of Yaakov is Yosef. What does that mean? Yaakov didn't Yosef, Yaakov didn't have any more children? So Chassidus says it means that יוסף'ס ענין was to אראפטראגן דעם ענין של יעקב אין עולם הבריאה, ביז אין 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 madregah, but to bring it down. So in a prat in different sichot in Chassidus 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 is 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 פארהייזן, that it doesn't match. But if you're very high, then you have the koach to bring. A mashal always gives: 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 כח אראפלאזן, to bring down even the deepest things to a lower person. Anyway, so Yosef was able to bring 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. The body couldn't stay in Mitzrayim at all. און נאך מער, ונשאתני, pick me up, נשיאות, מעט והעליתם, שיוסף uses a לשון והעליתם, when you take me out, take pick me up, which is aliyah. ונשאתני is a higher level, נשיאות. It's mamash picking up. Get me out of Mitzrayim, pick me away from Mitzrayim, I don't want to be in Why? Because my inyan is not being in Mitzrayim. משא״כ Yosef, וואס האט געהאט אן אויפטו אין מצרים, Yosef which had to accomplish within Mitzrayim, that's his shlichus, that's his job, איז ער אנגעבליבן אין מצרים כל זמן גלות. פארקערט, he had to stay in Mitzrayim during the גלות מצרים, כדי די זכות של יוסף זאל זיך געפינען צוזאמען מיט יידן אין 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 מצרים, and that continued after he passed away by the fact that his body was in מצרים. Nar derbei, but יוסף השביע את אחיו, even though יוסף'ס ענין is to be in מצרים, but he made his brothers swear, והעליתם את עצמותי מזה, eventually get me out of here. ווייל די כוונה פון די ירידה למצרים doch צו ליבער צו די עליה שלאחרי זה. Even though he's supposed to be in מצרים, but what's the job in מצרים? Not to be in מצרים and stay there, to be in מצרים, work in מצרים, and have an עליה. ירידה צורך עליה, it's talking going down to עליה. So what לשון did he say? The same לשון of עליה, והעליתם, bring me up. און דורך דעם וואס ארון יוסף איז געווען אין מצרים, since יוסף was in מצרים and then his ארון was in מצרים, his body was there, hat dos oysgeton, that made that 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 יוסף with them, האט מען דורך דעם מעלה געווען די ניצוצות הקדושה וואס האבן געווען אין די ענינים פון מצרים. That helped to elevate מצרים. And the whole purpose bichlal of אידן being in מצרים was to elevate the 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 מצרים, they took out 202. וגם ערב רב עלה אתם, so the אריז"ל says רב is ר"ב, is 202. And that was in this רכוש גדול, that was the whole job of אידן taking up. Ha?? Yeah, but it's all from the כתבי אריז"ל. So they took out the ניצוצות הקדושה. So they took them out of Mitzrayim. But what helped that they should accomplish their mission in Mitzrayim? Yosef. Yosef was there, when he worked with Mitzrayim, and then later he still stayed in Mitzrayim even after he passed away, his ארון was in Mitzrayim, that was maaleh it. און דאס איז דער טעם פאר וואס יעקב האט געמאנט פון יוסף א שבועה אז דער ענין פון taking him and מספיד him אין Mitzrayim. That's why Yaakov, when he spoke to Yosef, he made him swear to take him out of Mitzrayim. Why? היות אז מצד די ענינים של יוסף דארף אויסקומען, looking from Yosef's perspective, it should have been אז יעקב זאל בלייבן דאך אין מצרים. Just like since that's Yosef's ענין, Yosef's ענין is to be in Mitzrayim and to elevate Mitzrayim, so Yaakov is looking, Yosef, you're going to look at it to say adrabah, let's keep Yaakov in מצרים כדי די יאג זכותו על בניו. It's לשון HaZohar, that his zechut should protect on the children, on the Yidden, wie sie seynen in galut, as they are in גלות מצרים. און דורך דעם וועט מען אויפטאן אין ענינים אין מצרים. So if Yaakov would stay in Mitzrayim, just like with Yosef stayed, when Yosef stayed, it אויסגעטאן, it acted in Mitzrayim, Yaakov staying, it would make even more. דערפאר האט יעקב געוואלט אז יוסף זאל דאס אויף זיך אננעמען מיט א שבועה למעלה מטעם ודעת. That's why he made a shevuah. What's the ענין of a shevuah? Shevuah is lemalah

mitaam vadaat. Why does a person 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 who is a smart person and he knows that this is He understands this is the right thing to do, he'll do it. We're not talking about bad people don't want to do the right thing. So what's a shevuah? A shevuah could be that you, when you swear, is no matter whether you understand it's right or not. Al derech like it says by a keritat brit. What's the inyan when 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? But 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 אלטע רבי 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 we 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 a, it's nogea to being למעלה מטעם ודעת. So does that mean that Yaakov was choshid that Yosef would think that he knows better than Yaakov? Yeah, m'tzad his madreigah, maybe. Maybe. Yeah. If you want to put it in simple words. You're putting it We're talking here ענינים פנימיים, but if you want to put Yeah. Yeah. Yeah, and Yaakov knew יוסף'ס מדרגה, and Yaakov knew Yosef is higher. Yosef did not know יעקב'ס מדרגה? He knew, but he felt We'll see, l'foal he didn't do it. L'foal he listened to his father. But his father, your children were greater than the fathers. He knew Atzilus, but Yosef's level was to bring Atzilus down. So he says, "I was supposed to take what Yaakov In other words, יעקב'ס ענין is Atzilus. So מצד אצילות, you stay away from Mitzrayim. But my inyan is to take that Atzilus and bring and to take Yaakov and leave him here. That's my inyan." Because it's hard to So they say the story that the Divrei Chaim once by שלש סעודות started coughing very much. He couldn't stop coughing. So his son, the שינאווער, 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 mamash by שלש סעודות, this is So he answers him So the Shinaver answers, "ווי קומט הוסטען אין אצילות?" How do you cough in ווי קומט הוסטען? He asked him, "ווי קומט הוסטען אין אצילות?" So I think he said, "מילא, מילא מן..." Besides this, this time he got me. And where does he say so? In the Divrei Chaim? The Divrei Chaim. So he says, 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 Chassidus, a shevuah is a inyan of וואס מען דערמיט בינדט ער זיך צו טאן די זאך און איינפאר למעלה מחשבונות. A shevuah means I'm going to do it even if there's no cheshbonos, higher than cheshbonos. אזוי אז קיין טעם וסיבה זאל נישט זאל נישט So וואס קיין טעם זאל נישט זיין, קיין אפהאלט צו דורכפירן די זאך. Nothing should be something to hold him back from doing it. So that's why he made him swear. So now we understand, al pi peshat he made him swear pashut to make sure that he's going to do it and constantly do it. And al pi Chassidus 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 don't, huh? We'll see, not not finished yet. עס בלייבט אבער נאך אלץ נישט מוסבר, it's still not clear. פאר וואס איז ביי יעקב געווען אזוי מופרך אז ער אליין זאל בלייבן אין מצרים? So why, what 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, he hasn't stopped writing. Okay. Unacceptable. Okay, yeah, that's why. Why was it so unacceptable אז ער אליין זאל בלייבן אין מצרים, that he is all right to stay in Mitzrayim? מחמת דאס האט געקענט אויפטון א עליה אין ענינים אין ניצוצות אין מצרים. Since it takeh could have helped, so why takeh didn't Yaakov want it? In this צייט, but why didn't he want it? יש לומר הביאור בזה, אז דערין דעם, the answer is like this: אין חבוש מתיר עצמו מבית האסורים. The din, the metziut is, a person, prisoners in jail cannot free himself. He have to have someone from outside who's 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 from jail. 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 דעריבער כדי אז יידן 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, to go up beyond Mitzrayim, און אויך מעלה זיין די ענינים פון מצרים, and to elevate the ענינים of Mitzrayim, דארפן זיי האבן א קשר, they have to have a connection, u-vifrat bera kare'a d'avuha, a child is connected to his father, העכער פון מצרים, העכער פון בית האסורים. In other words, if everybody would be in Mitzrayim, there'd be a problem to get out. For 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 דערפאר יעקב געדארפט זיין העכער פון מצרים. Yaakov had to be העכער מצרים. און נאך מער, ער האט משביע געווען יוסף ער זאל ארויס פון מצרים. He made Yosef swear to make sure that he's out of Mitzrayim. ווייל דעמיט האט ער פארבונדן יוסף מיט די מדריגה פון 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 accomplish, had to be connected to a level beyond. That's why he connected Yosef so that צו נישט צו זיין אין מצרים, to take him out. און אזוי האט ער געקענט נאך זיין בנוגע צו אלע בני ישראל דואנכי אעלך גם עלה, therefore all Yidden could come out, the aliyah from גלות מצרים, to 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 it 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 back to me one way, Yaakov was right the both, and what Yaakov did, he connected Yosef to him. So the she'eilah is what did Yosef, Yosef knew and Yosef wanted to do this, and Yaakov wanted that madreigah and he wanted that the madreigah of Yosef, which is being in Mitzrayim, should be connected to higher than Mitzrayim. Huh? He takeh wasn't didn't need him. He takeh wasn't at all, he stayed there, and his body stayed there. That's later, when everyone left. That's the whole point. While the Yidden are in Mitzrayim are working, you need somebody to be there to help them, their zechut to help them, and at the same time need somebody out. And then mimeila then everyone could get out, then Yaakov, then Yosef could get out, then everyone gets out, they get out, but you need both. And עד כדי כך, even we wanted that Yosef's מדריגה in Mitzrayim should be connected higher. So when he made Yosef swear, it's basically giving like Yosef koach. And I think in the ha'arot the Rebbe brings here, if I remember correctly, that the inyan of of a shevuah is not just stam a shevuah swearing. Shevuah is לשון שובע, משביע. You give, you me me me Satiate. What's the English word? Satiate. In תניא משביעים אותו, תהי צדיק ואל תהי רשע, it doesn't just make a swear. משביעים אותו the Tzemach Tzedek says, we give him koach. So

Yaakov gave koach to Yosef, Yosef should connect himself to that מדריגה and go out. Huh? He is giving he's giving the shevuah to That shevuah, that shevuah is giving before you come down, yeah. So see, there's a question, how could you swear? Swear up there is Down here. Therefore, the answer is, it's, it's shevi'ah. Without this, could Yosef not be connected to his father through his Torah learning? Probably not in the same way. There's always more דרגות, and that this is deeper. With this shevuah, it makes a deeper connection. There's always a connection. He's a son, he learned with him. The fact that Yosef was at the bottom of the Nile, right? How would he still be alive? Yeah. There's a, look at הערה 21: דהיינו שמנוחתו כבוד של כ"ק מורי וחמי 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, bringing the vayter and being מקרב יידן, בחצי כדור התחתון, דווקא, דווקא in America. And he says, and דווקא in חצי כדור התחתון, see, the כדור is the world, and you could divide the כדור this way or this way. So you could divide the כדור from this way, so חצי כדור Australia is in the bottom. If you divide it this way, then Europe and Israel, that side is one, it's חצי כדור העליון, this is חצי כדור התחתון. And he quotes from תשכ"ח. תשכ"ח there brings a maamar from the Alter Rebbe, that, and it's actually a letter, not a maamar, a letter from the Frierdiker Rebbe

to the Rebbe. And he quotes a maamar from the Alter Rebbe. The Rebbe asked him a she'eilah: שמעתי, the Rebbe asked years before, in Europe: שמעתי, I heard, that a vort that the Alter Rebbe said that in America is נישט געווען קיין מתן תורה. No מתן תורה in America. Is that any truth? What does that mean? So he explains to him that the gilui of מתן תורה was much less in חצי כדור התחתון. Means חצי כדור התחתון, this side of America, takeh much less. The gilui was there, and it's a harder avodah, and that's why before Mashiach, the birur... I mean, the, I heard, I guess, in a perek somewhere. It stopped now. I want, because I want to mention, I heard from ר' Reb Leibel Hafman a vort. So I said to, Hafman is an Alter chasid. So you thought his last name... ר' Reb Leibel Hafman is, "If I was," he said, "I was sitting by that farbrengen that you're talking about." And it was once a farbrengen when a mekubal, he was a chasid and a mekubal, he says in Lubavitch it was once a farbrengen, and he said אז ער זעט על פי קבלה, אז before משיח, אז די רביים מוזן זיין אין אמעריקע. Yeah, Rabbi' Leibel Huffman. כ'האב געפרעגט, מ'האט געלאכט, כ'האב נישט פֿאַרגעסן, א חסיד ער, כ'האב נישט פֿאַרגעסן, כ'בין געווען אויפֿן פֿאַרברענגען. And he said, yeah, yeah, דערציילט, ער איז געווען ביי יענעם פֿאַרברענגען, ווען ר' Leibel Huffman האט דאס געזאגט, אז ער זעט על פי קבלה. על פי קבלה you see that Moshiach, that the Rebbeim, the Rebbeim before the coming of Moshiach will have to be in America. Why? 'Cause in America דארטן is the lowest מדרגה, and it has to be the dirah betachtonim. So as it gets closer to Moshiach, תחתונים have to be cleared, and that's why they came here. Because באמת they wanted they they came to Rabbi' Shalom 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. 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, can't come." The אוויר 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's a פירוש Ridbaz, they went to him, and he came to America. He didn't last here too long. He came here, stayed here for a year or two, then he went back. He couldn't take it, I mean, couldn't take it. But it's all because America is טאקע... I know, true, but there are דרגות. I'm sure there are דרגות. On Har Sinai was a bigger גילוי. משה מחיצה לעצמו, אהרן מחיצה לעצמו, and everyone had different דרגות. As it went, this is different דרגות, there's different back and גילוי. So I'm saying, so why by Moshe more than by...? Yeah, fine, but there are there are still דרגות in the גילוי. And here was less גילוי. So there was less גילוי here, and he had to work on it to bring. So when the Frierdiker Rebbe came to America, he came out with a whole campaign of chazering in the streets משניות בעל פה for that reason. He says that America, the אוויר, the air is polluted. ברוחניות, polluted. Why? מילא in Europe there you had thousands of years Torah was learned and mitzvot were done, so it's metaher the אוויר. You come to America, a new place, there was nothing done here yet. And the giluy of מתן תורה was, that's what says there. So the Rebbe says in this הערה, this father, the Frierdiker Rebbe is in America like Yosef, and his avodah is like Yosef, to be there. The Rebbe wrote to the Frierdiker Rebbe that הערה? He asked him that question? Yeah, the Rebbe asked the Frierdiker Rebbe that he heard the name the name of the Alter Rebbe that there was no מתן תורה here. So that meant not no מתן תורה, he says that it's דרגות and גילויים. In חצי כדור התחתון has a lower מדרגה of of of גילוי. Anyway, let's go back and finish the sichah. ה':

דא פון דעם אן הוראה לימינו אלה, we have a lessons to our days, in גלות זה האחרון, in this גלות, ווי גוט עס זאל זיין דער מצב פון א יידן אין גלות, as good as a Yid's 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 a live in Miami, it's all good, ער לערנט תורה, ער איז מקיים מצוות, ווי זאָגט ער, אַ לעבן, 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 יעקב lived in מצרים, it's the אַלטער רבי'ס טײַטש אַז וויבאַלד יעקב האָט אויפֿגעשטעלט אין מצרים אַ בית התלמוד, the Alter Rebbe said to the Tzemach Tzedek when he was a little kid, that since he put up a yeshivah in מצרים, איז ער אין מצרים געווען, ויחי געלעבט, in מצרים lived ברוחניות. דאַרף ער אָבער שטענדיק וויסן און געדענקען, a Yid always has to remember, אַז אַז איכן די, מעמט די מצב, even in such a situation, מאָנט זיך די דרישה ותביעה מע זאָל אַרויס פֿון מצרים, you always want to get out of Mitzrayim. ווי זאָגט מען, ס'טייקעף די, not if it's so take if the shevuah, in a form of a shevuah. דאָס איז גלות, you have to remember that this is galus, נישט דער ריכטיקער אָרט פֿאַר אַ ייִד, a Yid doesn't belong in galus, not the right place for a ייִד, און מע מוז דערפֿון אַרויס, אַרויסגיין וועלן. You have to be picked up, elevated out of this galus. האַ? No, that's with Pharaoh, so you work around it. How could you work, you see this? I'm saying but you have to, when he made the shevuah, he said any hardships that will be, work on it, see that you help him. Because of the shevuah. Because if I'm going to be over on your shevuah. No, Rashi says it. But Rashi, Rashi says that. Rashi baChumash says that, peshat, that that's what he did. So he had an etzah how to get around this. That's not the reason he made him swear, he said בכל אופן. און דאָס דאַרף זײַן כנ״ל אין אַן אופן פֿון שבועה. And this has to be in the form of a shevuah, what does that mean? מילא וואָס דאָס איז איין עיקר מי״ג עיקרים בתורתינו הקדושה, besides the fact that it's one of the 13 principles by Torah, אַני 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 everyday that he is going to come, און ער ווייסט אַז די שלימות ותכלית איז די גאולה, and he knows that the tachlit is גאולה, די תורה הקדושה זאָגט, איז מבאר בתורה שבכתב, אָדער תורה שבעל פה, תורה in Chumash, in the Rambam איז מבאר, the Rambam says, so besides the fact that he knows that this is an ikar in Torah and therefore you have to follow it like you have to follow everything in Torah, not stam, it's an עיקר, נאָר דאָס איז אַ זאַך וואָס מען נעמט עס בפנימיות נפשו. Not everything in Torah affects a person in the פנימיות of his נפש. This should affect a person, ווי זאָגט מען, ער האַלט אין איין האָפֿן און בעטן און מאָנען, מע זאָל אים אַרויסנעמען פֿון מצרים, he always has to ask and demand the Oibershter take him out of Mitzrayim, it's not just stam and it's one of the י״ג עיקרים, but besides that it has to be in part of your, your life. און ווי מע זאָגט אין די חול, תפילה, תפילת ימי השבוע, like they say in every davenen, every Shemoneh Esrei in weekdays, לישועתך קוינו כל היום, we hope for your yeshuah, for your salvation everyday, whole day, וואָס מיינט דאָס דרײַ מאָל אַ טאָג איז מען מכריז און מודיע, three times a day we announce, און מע איז מקבל לישועתך כל היום, אַ גאַנצן טאָג און יעדן טאָג. כי כל היום has two pshatim, does it mean a whole day, or everyday, two different things, but the Rebbe טײַטשט both, that the טײַטש לישועתך קוינו כל היום, everyday we hope, wherever it says a lashon of כל

it's two pshatim. When we say כל הנשמה תהלל י-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. Be'emet, not to get into נגלה פלפולים, there is a machloket between, between Rabbi' Natan, and the chachamim, when it says in pasuk, there is a machloket like this: if someone says הכה עשרה, ten people hit a person one after another, and the last person killed him, is the last person chayav? So one opinion says, since the pasuk says מכה כל נפש, you're only chayav if you kill 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 de'ah says מכה כל נפש, כל דהוא נפש, as long as it's, you killed him, but it's a spill, so which one is it? So the she'elah is how you טײַטש כל, כל means אַלע, or כל means יעדער, if it's יעדער, if it's everyone, it means every part, so even if a part. And if you say כל means אַלע, it means the whole nefesh, every part of the nefesh, so this is, so here he טײַטשט לישועתך קוינו כל היום, a whole day, everyday we think about what, whole day we think about לישועתך קוינו, about, about the coming of Mashiach. As if he built the whole thing. Yeah, another guy that killed him. און דער הכרזה תמידית, and with this announcement that we always make, אַז מע האָפֿט און מע בעט בײַם אויבערשטן אויף די גאולה השלימה, we ask Hashem for the גאולה, פֿירט מען זיך אין גלות לויט דעם רצון פֿונעם אויבערשטן וואָס ער האָט געשיקט אין גלות. If you know that we're asking the Oibershter and we know that the Oibershter is the one that could take us out, so we're here because of Him, so we behave differently, we behave in galut the way the Oibershter wants, און דעמאָלט פֿעלט נישט גלות קיין ירידה חס ושלום, ורחמנא ליצלן בײַ ייִדן, the galut doesn't cause a Yid a ירידה, און פֿאַרקערט, דאָס בעטן מע זאָל זײַן ממיצרים, it's a new taytsh, not only you take us out from Mitzrayim, from Mitzrayim we get the aliyah. ווי נעמט מען ונשאתני ממצרים? Al derech like there's a vort, the Gemara says יפה כח הבן מכח האב. So the koach of a son is still more than the father's. The best re'ayah is you have a father that's chas v'shalom 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 it takeh? The son comes from the father, if the father doesn't have it, how does the son have it? The answer is this father has it. In his עצם החיות he has all the kochos. 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, ונשאתני ממצרים, פון מצרים גופא we're to get ונשאתני the aliyah gets up. יתרון אור מן החושך. The darkness itself, you take that darkness and you change it to light. ביידע דרגות, נשא את ראש בני ישראל we get ונשאתני, and what part, the rosh gets even higher, for every yeridah an aliyah. Really, strictly you have to have the yeridah to have the aliyah? You can't have an aliyah all by itself? Only when Mashiach comes. Yeah, then there will be no more avodah. There will be aliyot without yeridot. Yeah, because there won't be avodah anymore. Tomorrow morning there's a Chassidut shiur at 6:00 AM, and it's the yahrtzeit of Steve's father, so everyone's welcome to come. Yishar koach. Yishar koach. Okay, breakfast?