relationship with with Hashem' is through your spouse, it says, yeah. על הפסוק ויאמר אלקים אל משה אהיה אשר אהיה, איתא במדרש, Moshe Rabbeinu asked the Eibershter when he went by the burning bush, he asked, \"What's your name?\" So he says, \"I will be that I will be.\" איתא במדרש, yeah, so it says in the מדרש, אמר רבי יוחנן, Rabbi Yochanan said אהיה אשר אהיה means ביחידים. If you translate the word \"I be what I shall be\" means I will be only for those that I will be. That means that there will be somebody I won't. To those that I will be, I will be. But that's only if we talk about individuals, אבל במרובים על כרחך שלא בטובתם. But for the community, there is no such thing that it's possible I won't be. Community, I will be with the community and there will always be Yidden who will be close to me. Individuals, maybe not. כשם שמשברות שיניהם, מלך אני עליהם. If we break their teeth even, I'll be their king. שנאמר חי אני נאום ה' אלקים אם לא ביד חזקה אמלוך עליכם. I'm going to be your king with a strong hand, whether you like it or not. It's the, it's the same וריחמתי את אשר ארחם. Same thing, same. The one that I will be, but that's only for יחידים. פירשו המפרשים דברי המדרש, and the מפרשים explain the מדרש, דלאשר אהיה, I will be to those that I will be, משמעו זה שאהיה להם לאלקים, משמע that this is I'm going to be a God, אינה בדרך הכרח ובכל אופן, that's for sure and in all circumstances. אלא לאשר אהיה, לאלו שאהיה להם בפועל אלקים, those that I will be, I will be. בבחירתם ובחפצם, which means those that want, that's the bottom line. Those that I will be for them, they want me their God, I will be their God. ואם לא ירצו, but if they don't want, by individuals, בידם לפרוק עול, they could take off, throw off the yoke and they could tear themselves, and it says Hashem' says, \"I won't be.\" לא נאמר זה, but this inyan that it's only for יחידים, individuals, he says it's a choice. If the individuals want, fine. Those that don't want, that's it. אבל הרבים לא אניחם לפרוק עול שמים, but the רבים, the community, I'm never going to let, Hashem' says, to turn away from me. שאפילו יחשיבו ללכת, and even if they're going to all think to turn away from me, על כרחכם אמלוך עליהם, I'm going to force, by force be on them. ולכן, עמדו ישראל שהיו במצרים, therefore the Yidden in מצרים, אם היה יש ביניהם כמה וכמה רשעים, and we know that there were many bad people among them, af al pi chen, still, מכיוון שהם רבים, הקדוש ברוך הוא גאל אותם. Since the community, Hashem' took out. In other words, there's certain individuals that, takeh, stayed, because those that didn't want, didn't want, but there can't In other words, it was impossible to be that everyone should not want to go out, and everyone, and Hashem' says, \"Okay, if you don't want, I won't.\" That won't happen. Hashem' says as a community, for sure will take out. והמובן מזה הוא, so from this we understand, מה ש, the אף שהכתוב ביד חזקה אמלוך עליכם, even though the pasuk that it says that by force I will be your king, קאי על איפה הגאולה שביחזקאל והלאה, כאילו גם הגאולה העתידה, it's going on the later generations from Yechezkel to the time of Mashiach, כו' ומרומזת בזה גם הגאולה דיציאת מצרים, but still the Geulah of going out of Mitzrayim is hinted, שגם גאולה זו היתה בזה האופן, that even going out of Mitzrayim was in the same way, שהקדוש ברוך הוא הוציאם ממצרים ביד חזקה ובעל כרחם, ה' took them out by force. So Hashem' said, \"No matter what, whether you like it or not, I'll take you out.\" And that's what He did. אולם זה שהקדוש ברוך הוא השתמש כביכול ביד חזקה, היה רק להכריח את המרובים כלל ישראל. This that He said He took them out, no matter what, was only for the klal. As a klal, as a group, there is a group of Yidden that came out. אבל לא בנוגע ליחידים, individuals, not everyone came out. כמפורש Midrash, it says clearly in מדרש, אותם הרשעים שלא רצו לצאת ממצרים, those evil people who didn't want to leave מצרים, מתו בשלשת ימי אפילה, they died the three days of darkness. That's why Hashem' made darkness. Were they the majority, though? Huh? Were they the majority? Majority? The

מרובים doesn't mean majority versus minority. It means a tzibur or יחידים. And you can have the tzibur to be, let's say you could have a thousand people, and let's, fifty go out. There will be a klal that'll go out. There will be a klal like that. That means לגבי מרובים, לגבי the ריבוי, לגבי the community, that's not שייך. It's for sure everyone will go out. But the יחידים, there is a possibility that those that didn't want to go out, didn't go out. But didn't the majority get killed? Didn't four-fifths... Yeah, yeah, according Depends which opinion. But that is the majority, no? Saying the word \"majority,\" it doesn't mean majority. It means a klal. The klal could be minority, too. I see. How's it a klal? Klal, no. That doesn't mean the amount of people. There is an amount of frum Yidden. Hashem' says there will always be frum Yidden. Now, there is a majority, probably, but it doesn't mean כלל יידן that there should be no frum Yidden, can't be. There has to be a Klal Yisrael of of of Yidden that will go out of Mitzrayim, will go out of galut, has to be. But individuals, and it could be a lot of individuals, it could be more individuals not go out than yeah, that doesn't matter, but there is a klal. והנה בהשקפה... So you don't look at the ones who don't go out as a group also, you only look at them as individuals? Interesting, it kind of sounds like Not that you look at it as a group. There are people who will go out, he says. There will always be some because there has to be a Klal Yisrael that goes out. Those that don't go out, don't. So if we're looking at them as יחידים, not as a klal also? Why not look at them as יחידים? No. Everyone is a יחיד, but there will always be a group of יחידים that will go out. Okay. Because that group of יחידים makes up a certain klal. The ones that might not, they won't. Yeah. Okay. והנה בהשקפה ראשונה יש לומר, at first glance you could have said, בכיוון שפסוק זה בא ביד חזקה אמלוך עליכם מכוון בגאולה עתידה, since this pasuk where Hashem says, \"I'm going to by force be your king\" is talking about Mashiach's time, ובמדרש לומדים מזה ביחס ליציאת מצרים, and the Midrash uses that concerning Mitzrayim that the same thing happened in Mitzrayim, הרי מאידך, now let's go the other way, יש לומר עניין הכרוז מגאולת מצרים על הגאולה עתידה. If we're learning out from what it says in the geulah of Mashiach to apply it to the geulah of Mitzrayim, now let's say, obviously they are both the same, so let's take what it says by Mitzrayim and apply it to גאולה עתידה. היינו, so it comes out, שגם ביד חזקה שבגאולה עתידה אינו מיועד אלא לרובם. So the

same, just like it was in Mitzrayim, will apply now too, that the fact that we will go out of galus doesn't mean every Yid will go out. There will be Klal Yisrael that'll go out, but it doesn't mean every yachid. זה אומר, that means, שהבטחה של תורה ושבת עד ה' אלוקיך ושב ה' אלוקיך, that you will do teshuvah and Hashem will take you out, which means שסוף ישראל לעשות תשובה בסוף גלותם, and at the end it will be Yidden will do teshuvah and go out of גלות, נאמרה בנוגע לרובם ולכלל ישראל. So it seems that just like by Mitzrayim it was only said by the klal, so too will be by יציאה from this גלות, ולא בנוגע ליחידים, and not יחידים, which means that there's a possibility for individuals not to go out. Yeah, so let's not fight it. אבל באמת אי אפשר לפרש כן. We can't say that. No Jew will be left behind, not even one. Right. Everyone agrees with this, right? וכמפורש בפירוש Rashi, like Rashi says clearly on the on הכתוב ושב ה' אלוקיך, on that pasuk Hashem will make you return, שהכוונה בזה לכל אחד ואחד בפרט, every individual, ובלשון Rashi, like Rashi says, אוחז בידו ממש איש איש. Hashem is going to hold every single person by the hand. תלוקטו לאחד אחד בני ישראל, one by one will be collected, it'll be יחידים. והרי הבטחת הגאולה בפרשת ושב ה' באה בהמשך ובסמיכות ומהסיבה של הגלות, של הגאולה. This thing that will come back comes as a result of the reason why the geulah will be, which is ושבת עד ה' אלוקיך, we'll do teshuvah. That means that if the geulah will be for everyone, and the reason for the geulah will be teshuvah, so everyone is going to do teshuvah. שישראל לעשות תשובה בסוף גלותם, היינו גם בזה הוא כל אחד ואחד בפרט. Every single Yid is guaranteed to do teshuvah. וכן וכן כתב אדמו\"ר הזקן, the Alter Rebbe writes, תניא, סיום שולחן ערוך, שכל אחד ואחד מישראל, every single person, בוודאי סופו לעשות תשובה, the end will be with תשובה, כי לא ידח ממנו נדח, no one will be pushed away. If He's going to take us out with a strong hand, what does that have to do with teshuvah? What you're saying... He'll make us do teshuvah! He'll

force us to teshuvah! The Gemara says clearly: if the Yidden will not want to do תשובה, אני מעמיד עליהם מלך קשה כהמן ומחזירן למוטב! I'm going to get them a real, real rasha to be on top of them, and that'll bring them back to teshuvah. But just by taking us out, we'll... No, no, before that! No, first we'll do teshuvah first, then He'll take us out. ושבת, it doesn't say ושבתם, ושב, ושבת, לשון יחיד. ושבת, לשון יחיד. No re'ayah, but it's also, that's a remez, because it could be on a klal you use a לשון יחיד, but also it means every single one, yeah. ועל פי זה נכללו בזה גם כל הרשעים... Is that why the Rebbe had that push that we're doing teshuvah now, even that you don't even know it? The teshuvah works its... The Rebbe always said that, that almost limud zechut on Yidden, that every Yid did teshuvah already. He looks inside you, whatever he does, he's going through his life's circumstances, it's creating a... Certain, yeah, a certain level of teshuvah. So this includes also those רשעים, אף אלה שלא ירצו לצאת מן הגלות, that from this galut, even those that will not want to come out will still go out. שגם אותם יעורר הקדוש ברוך הוא בתשובה, even them Hashem will awaken to do teshuvah, ויגאל אותם מן הגלות, will take them out of the galut. Not like in Mitzrayim. In Mitzrayim, those that didn't want to go out, died. וכמו שמצינו מפורש בכתוב, clearly in the pasuk: והיה ביום ההוא יתקע בשופר גדול, that day when Mashiach will come, they'll blow a big שופר, ובאו האובדים בארץ אשור והנדחים בארץ מצרים, and all those who are lost in Ashur, and those kicked away, pushed away in Mitzrayim, they will come back, והשתחוו לה' בהר הקודש בירושלים, and they will bow down to השם in ירושלים. That means שגם אלה ששקעו בגלות, and even those that are sink into the גלות, עד שנעשו אובדים ונדחים, they're referred to as lost ones, pushed away ones, ואלה המה שלא רוצים לצאת מן הגלות, they don't want to go out of the גלות, גם הם יתעוררו בתשובה, they also get awakened to do תשובה, ואף הם יבואו וישתחוו לה' בהר הקודש בירושלים. They're going to come and also bow down to השם at the holy mountain, in ירושלים. So this is a difference between then and now. וכמדובר כמה פעמים, when a guf is resurrected, won't it do teshuvah, though? Or that would have already cleansed? He's wondering if we'll go out. Not yet. Probably have to be korbanot, you have to bring. And וכמדובר כמה פעמים, the Rebbe said, like I explained many times, בפירוש לשון חז\"ל בהתשובה לשאלת הבן הרשע בהגדה של פסח. In the

Haggadah, we find the four sons. One of them is the rasha, and the rasha is a bad guy. What do we answer to the rasha? It says answer very sharply. Tell him, אילו היה שם לא היה נגאל. You, had you been in Mitzrayim, you'd never get out. So the Rebbe, לכאורה תמוה, it's not understood. מהו הצורך ומאי התועלת לומר לרשע ענין שאינו שייך לסדר שבו זוכרים יציאת מצרים? Why would we say this, even look to say this, when we're remembering Yetziat Mitzrayim, we're telling a guy, \"You wouldn't go out!\" What are we trying to bring out with this? He's a gilgul of the one who didn't go out. No, so what's the purpose of saying it? What do we gain? You have to in yeshivah. Ah? He has to be in yeshivah. Yeah, but why do we mention To do that you should say it in the Gemara, but during Seder you shouldn't do it. In Seder, everything we do should be connected to going out of Mitzrayim. This is not. והביאור דהפשט, אינה הכוונה לדחות את הבן רשע מהסדר. It's not the pshat we're telling him something, you wouldn't go out, and therefore you don't belong here, get out of the Seder! Because had you been there, you wouldn't be part of יציאת מצרים anyway. That's not what we're trying to say. ולהודיע שהגאולה אינה עבורו, we're not telling you, well, you wouldn't go out of Mitzrayim, and therefore you won't go out with Mashiach either! כי אדרבה, on the contrary, בתשובה אליו מדגישים, when we answer him we say had you been there you wouldn't go out. שרק שם במצרים לא היה נגאל, in the situation the way it was there you wouldn't go out, אבל בגאולה העתידה, in the coming גאולה, בפרט מכיוון שהיא אחר מתן תורה, since it's already after the Torah was given, גם הוא עתיד ליגאל, he'll also go out. וממילא, what's the purpose? מסייעת לפעול עליו ענין דמתן תורה. So if we tell him, you, as bad as you are and you wouldn't go out then, now you'll go out because of the Torah, then he gets awakened to a feeling to מתן תורה. שאז אמר הקדוש ברוך הוא, אנכי ה' אלקיך לשון יחיד. So when Hashem said, \"I am your God,\" singular, נמשך הוי' להיות כחו וחיותו של כל אחד ואחד מישראל. It became הוי', the Aibershter became the koach. הוי' אלקיך, הוי' is the Aibershter, אלקיך means your God, which the Shulchan Aruch says means your koach, that the Aibershter of מתן תורה became the koach, the power, the energy of every Yid. לכן כל בני ישראל, גם רשע כמוהו, therefore every Yid, even a rasha like this guy, מובטח הוא שעל ידי כח זה סופו ליגאל. Because the koach of מתן תורה he has, he will go out. So now we know the fact is that by Mitzrayim they didn't go out, these reshaim, and by the גאולה העתידה they will go out. So we don't compare the two. Okay. וצריך להבין, we have to understand. Number one. הטעם שהקדוש ברוך הוא גאל את ישראל ממצרים, the reason Hashem took us out of Mitzrayim, כמו שכתוב בפרשת Shemot, it says in the Parashah, בני בכורי ישראל. Hashem said to Moshe: Go to Pharaoh, tell him, \"My firstborn son, the Yidden, ואומר אליך שלח את בני.\" And tell Pharaoh the Eibershter wants, Hashem wants to send out his children, which means היינו על ידי ההתקשרות של אבינו ובני ישראל שהם בנים למקום. Why is Hashem taking the Yidden out? Because he's our father, he calls us children. And since Hashem awakens this feeling to his children, that's why he's going to take us out of out of Mitzrayim. הרי מובן, from that we understand, שכל אחד ואחד מישראל שהיו במצרים, that every single Yid that was in Mitzrayim, גם הפחותים ביותר, even the lowest one, הרי הם בכלל בני בכורי ישראל. It's part of children of the Eibershter. כי ההתקשרות של אב ובנים הוא טבעי ועצמי שאין בו שינוי וחילוף. The connection of a father and a child can't be changed. Because if a child is bad, he's not a child anymore? It can't be. Same thing with a Yid. If we're called children, then as bad as the Rasha is, he's still a child. וכמאמר Chazal, and the Chazal tell us, בין כך ובין כך אתם קרויים בנים, whether you're good or bad, you're always called children. ולכן להחליפם באומה אחרת אינו יכול. So Hashem says, \"I can never exchange you for a different nation.\" Impossible. You can't exchange your son for somebody else. You can exchange when he's not your son, another guy is not. וכיוון שכן, if every Yid is a son, and the reason we went out of Mitzrayim because Hashem says, \"I'm starting to feel that you're my child and therefore I'm taking you out,\" מדוע לא נגאלו כל בני ישראל ממצרים? So all the Yidden should go out. Because if every Yid is a son, and the fact that the Eibershter we awakened in in himself the fact that he's a father and you are the son, that's why he took them out, take everyone out. That's one She'eilah. The second She'eilah: בגלות מצרים היו כמה סוגים של רשעים, in the גלות in Mitzrayim there were many types of Resha'im, of evil people, ואפילו עובדי עבודה זרה, even those people who worshipped idols, that's how bad they were, עד שגם ביציאתם ממצרים פסל מיכה עבר עמהם, actually one of them took out an idol out of Mitzrayim, took it along, the guy Michah took out an idol. ובכל זה זכו לגאולת מצרים, and these guys, it doesn't say they stayed, they came out. Who didn't go out? Only those who didn't want to go. ולמה לא נגאלו אלה שלא רצו לצאת ממצרים? If every other Yid, the bad, the worst Yidden went out, \"So why put just those that didn't want to go out, they didn't go out? In other words, is that the worst aveirah? עבודה זרה is worse than not wanting to go out.\" \"Nothing ever seen this is first near their been נכשלים in עבודה זרה. The whole land was totally permeated in עבודה זרה. Everything עבודה זרה, and this never prevailed yet.\" \"So?\" \"So it was like today it's the worst aveirah. Automatically, they would be doing עבודה זרה. That the worst\" \"No, but they definitely did, with גילוי עריות, שפיכות דמים. So they did all aveirot. And you're saying it's עבודה זרה, which is the worst.\" \"I'm saying it's usually just such an evil עבודה זרה.\" \"No, what's evil is because it's the harshness of aveirah. That's all. The worst aveirah is עבודה זרה.\" \"And those circumstances require\" \"It's the worst aveirah anyway. You're saying that aveirah has a good has an excuse why we've got to it, but it is the the aveirah is the worst. That's another and the whole פשט of עבודה זרה is the worst.\" \"It's not that they grew up in a very frum\" \"It doesn't matter, but they did the worst things. You can say they did it because they were raised that way, and and\" \"Not all of them did it, so apparently\" \"Yeah, but those that did. You can find an excuse for them, but they still did עבודה זרה, and they all went out. All the people that did all the aveirot, it doesn't say they stayed. Who stayed? It says, just those that didn't want to go out.\" \"Come on now.\" \"Why didn't Hashem pull them out? Why just like Mashiach will come, and Hashem will pull everyone out, even those that don't want to go. Why didn't he do that then? So mainly, if you say, only צדיקים he took out, רשעים he didn't take out. Okay. But you're saying he took out the רשעים, too. Why? Because he's a father anyway. A רשע is still a son. And those that didn't want to go out, how are they\" \"I bet you I bet you the הרה bringing Tanya.\" \"Yeah?\" \"נשמות\" \"What what what is it in\" \"24\" \"Yes, there is a kashya. He gives the teirutz.\" \"The first paragraph is a kashya, and then כי is a teirutz. And, יובן זה, this could be answered, בהקדים לבאר ענין כפרת יום כיפור. Let's start with a different thing.

Yom Kippur, we know we get forgiven for our aveirot. שדעת רבי שעל כל עבירות שבתורה, בין עשה תשובה בין לא עשה תשובה, יום כיפור מכפר. רבי holds that even if a person did not do teshuvah, Yom Kippur forgives them. The day itself, עיצומו של יום, עיצומו של יום מכפר. אמנם מודה רבי בכורת דיומא. Rabbi admits if you're over on the aveirah of יום כיפור, כשעבר על איסור של עינוי ומלאכה ביום כיפור עצמו. Someone doesn't fast on Yom Kippur or someone works on יום כיפור, שאין יום כיפור מכפר על זה, יום כיפור doesn't forgive. Why? לכאורה גם בזה יש לתמוה, you can ask a similar question, דכיון שעל כל העבירות שבתורה יום כיפור מכפר, if all עבירות יום כיפור forgives, היינו גם עבירות חמורות, even on the worst עבירות, למה אינו מכפר על כורת דיומא? Tachlis, not keeping Yom Kippur is a very terrible aveirah. But there are worse aveirot than that, עבודה זרה. And Yom Kippur, according to Rabbi, forgives every aveirah. So, aveirah of Yom Kippur should also be forgiven. ומבאר בזה Rogatchover, so the Rogatchover explains a logical thing, כיון שהחטא הוא בענינו של יום כיפור גופא, since the sin If you don't keep Yom Kippur, your sin is Yom Kippur. הרי הוא עצמו בגדר גורם להחטא. So, what made your pe'ulah, your what made your behavior into an aveirah? The fact that it's Yom Kippur. So, Yom Kippur is the one that causes you what you did to be called an aveirah. אם כן, אי אפשר שהגורם להחטא, יהא גם המכפר עליו. It can't be the one that caused that you to be be considered an aveirah, he should be the one to forgive. There is a אין קטיגור נעשה סנגור. Ein He says, אין קטיגור נעשה סנגור. You can't have the prosecutor should turn into the the defendant, defender. I don't understand. If the Satan is not working on Yom Kippur, how anybody could be an aveirah on Yom Kippur? Okay, good kushya. Can you be Can they make Yom Kippur then, too? Bottom line, Where Where does it come from? I I've seen. Well, where's it come from? Well, I don't know. I've I won't say. The Gemara tells what people did in Yom Kippur. You just learned in the Gemara Yeah. on Yom Kippur. Same Gemara where it says that the שטן doesn't have השטן הוא 364. Well, we should have asked then. I don't know why. English Okay. So, he says that it's impossible. So, that's why he can't forgive.

וההסבר בזה, if you can say that's a chassidus, if you wanna use the the chassidishe words, דביום כיפור מתגלה בכל אחד ואחד מישראל עצם ההתקשרות של הנשמה באלקות, on Yom Kippur, is revealed the essential connection of a Yid to השם, שלגבי בחינה זו אין תפיסת מקום לחטא ועוון. There's no such thing as an aveirah. That's why does Rebbe say that the aveiros are wiped out without teshuvah? Because the day itself, Hashem revealed such a great connection to us that nothing counts, no aveiros count. אמנם בכורת דיומא, but on the aveirah of יום כיפור, מכיון שהחטא הוא פגיעה ונגד גילוי ההתקשרות, you're doing an aveirah on Yom Kippur means you're fighting that special revelation of Hashem. The special revelation is Yom Kippur, and you're not keeping Yom Kippur. So, you're fighting that. הרי שוב אי אפשר שהתקשרות זו תועיל לכפרת החטא. How could this התקשרות, this connection that shines on Yom Kippur, help you to forgive an aveirah when you are not letting that התקשרות be revealed? If you're fighting that התקשרות No, Hashem says, \"I'm going to go beyond anything. I don't care what you did, said, \"You're my son, I'm going to connect to you.\" As long as you let me connect. The moment you're not letting and you're fighting Yom Kippur, so you're not letting that connection, umeila, therefore, that doesn't work. על דרך זה בנידון דידן, same thing we'll answer over here

why only those people who didn't want to go out, they stayed behind. But every person who other people who did aveiros went out, why? ההתעוררות הגילוי מלמעלה להוציא, להוציא את בני ישראל ממצרים, this that there was a awakening by Hashem to take the Yidden out of מצרים, הרי בשעת גילוי ההתקשרות של הקדוש ברוך הוא אבינו לבני ישראל כבנים, why? Because at that time, Hashem revealed a great התקשרות, a great connection to the Yidden. What type of connection? The connection of a father to a son. And that was brought out, and therefore, וכיון שזו התקשרות עצמית שאי אפשר להיות בשינוי, it's a kind of התקשרות, connection, which can't be changed, just like בגשמיות. Connection a father and a son cannot be changed no matter how bad a son is, he's still his son. לכן יכלו כל ישראל לצאת ממצרים גם הרשעים. So every Yid, as bad as he was, went out of Mitzrayim. דבין כך ובין כך בני הם, because they're My children, and Hashem revealed the feeling to the Yidden that they're His children, so they're always His children, the bad people are His children, so He took them out. אמנם אלו מהרשעים שמיאנו לצאת ממצרים, but those reshaim that didn't want to go out of מצרים, ולהיות עבד לעבדים, they'd rather stay and be an עבד to Paro, to עבדים, שזהו היפך מעבדי הם, it's the opposite of what Hashem wanted them to be His עבדים, His servants, ופשיטא שזהו היפך מכבנים, so certainly the opposite of them feeling that they're children of Hashem, they brought out that they're not children, they don't \"I don't want you to take me out. You want to take me out because you're my father, I don't want to go out.\" What does that mean? He's fighting the reason why Hashem is taking him out. ולאחר שבזה התנגדו לגילוי ההתקשרות גופא, they were fighting the revelation of that התקשרות, לא יתכן שגילוי זה יפעל בהם ענין הגאולה ממצרים, so that cannot help them. Why would they go out of Mitzrayim regardless of how bad they are? Because there's a התקשרות of them being the children. If they don't want that התקשרות, oh, forget about it, so they didn't go out. We could we can now based it's Nigleh, like the words of נגלה, אין קטגור נעשה סנגור, the prosecutor can't become the defender. Right, but maybe they still want the התקשרות, they just don't want to go out, I mean... That means that the the התקשרות is an expression of Hashem, to say that their going out is Hashem's התקשרות, they don't want! גילוי. So now we know why other reshaim went out, because they're not fighting the specific התקשרות that was נתגלה that day, that time. That time was the התקשרות of אבינו, that's all. And that was only נתגלה in the fact that He's taking them out. In that act was the התקשרות. You don't want to go out, you don't want the התקשרות, zei gezunt un shtark, stay. A rasha is not fighting that, so therefore, he went out. How many reshaim? How many of the reshaim went out? All the rest stayed. Eighty? Eighty stayed? I don't know, today 80% didn't want to go out. Does that mean that they're also fighting fighting Fighting, they're fighting the התקשרות, yeah, the התקשרות of אבינו. All the reshaim went out? Yeah, because they weren't fighting it. Exactly, yeah, which means that's fine, it has nothing to do with sicha, that's a fact. How many went out of Mitzrayim? Three million people, tzadikim. I think it was five times as much. Good. Three million was also the reshaim. Yeah. Also includes the reshaim. Yeah, yeah, I mean tzadikim I mean not I mean not those that didn't want to go out. So lichorah, this answers the question. So what there were two questions that we asked. One question was, why did the other ones go out and not these? Okay. And the second question, no, the first question was why these didn't go out, and the second one, why others yes, so now we know the answer. Doesn't explain why now then. No, that that's that's what I'm trying to get to. אבל עדיין אינו מובן, we don't understand, בהא שלא רוצים לצאת מהגלות, if you don't want to go out of גלות, כשם שהיה זה ניגוד להתקשרות של הקדוש ברוך הוא לבני, כבנים ישראל, בגאולה של מצרים, במתן תורה, just like by Mitzrayim, before מתן תורה, this was a contradiction to their going out, and therefore, those people who didn't want to go out didn't go out, כמו כן הוא מנגד גם להתקשרות, but who cares... What what word does that stand for? Like, כמו? Where? The כ-מ... כמו כן. Oh, כמו כן. כמו כן, so too, this is against the התקשרות of what happened by מתן תורה, אנכי הוי' אלקיך. Hashem said by מתן תורה, \"I became your I'm your God.\" כי כח הוי' אלקיך המביא לגאולה העתידה של בני ישראל, why will we go out from this coming גלות for this גלות to coming גאולה? Because Hashem is part of us. So those who don't want to go out don't want that, so that should also not let them out! אם כן על פי הכלל דאין קטגור נעשה סנגור, according to the rule that the prosecutor can't become the defender, איך תהיה הגאולה של אלו שלא ירצו, שאינם רוצים לצאת מהגלות, בגאולה העתידה, how is it that in the coming גאולה everyone will go out, even those that are fighting it? Whatever the reason Hashem will take us out, if they don't want, they're fighting that. So that just like by Mitzrayim that made them stay, this should also make them stay. וביאור הענין, so the Rebbe explains something new. This is a very deep inyan here. Actually, if I remember correctly when this sicha was... given in to the Rebbe. The Rebbe made a comment, he was magiah it on this part: \"Why are you giving me to be magiah such complicated sichot?\" מדוע מכניסים ענינים מסובכים כאלו? Like that. Because officially this is made that people should learn and be able to tell it over to others, that's why they this is so it's deep. But say it's a deep inyan, but the Rebbe explains it pretty good. וביאור הענין, so to answer why when Mashiach will come everyone will go out, even those that don't want. What we said before was the Mitzrayim, why didn't they go out? Because the reason they came out, because Hashem was their Father. That was His giluy, and those who didn't want to go fought that, fine.

החידוש של התקשרות הקדוש ברוך הוא לישראל שנתחדש במתן תורה, מצינו ב' שני ענינים. By מתן תורה, when the Aibershter gave us the Torah, a new level of התקשרות, of connection to Hashem became. This level of התקשרות as a child to a son, that's what we are to Hashem, that was before. We see in Mitzrayim, before מתן תורה, the Eibershter said, my children. What happened, which things? Two things happened. Number one, בשעת מתן תורה בחר הקדוש ברוך הוא בישראל. Hashem chose the Yidden. כדי מוכח מהלכה בפועל, that's the halachah in Shulchan Aruch, Admor Hazaken, Alter Rebbe's שולחן ערוך, שכשאומר ובנו בחרת מכל עם ולשון, יזכור מתן תורה. When you say before Keriat Shema the words, You chose us, what do you have to think about? When did that happen? By מתן תורה. So we know one thing happened, He chose us. Second thing, בני ישראל נעשו משועבדים ועבדים להשם. We became slaves to Hashem, which means before we were children, now we got another level, in addition to it we became עבדים. כמאמר רז\"ל, like it says, אוזן ששמעה על הר סיני כי לי בני ישראל עבדים, עבדי הם. That by Har Sinai we're, even though this pasuk is not written by Har Sinai, but whatever, but Rashi says this is the inyan of Har Sinai. ושניהם ראו ענין מתן תורה בפרשת שמות, it says in Parshat Shemot, when it talks Hashem says to Moshe, tell the Yidden that they'll go out of Mitzrayim, and Hashem said, what's going to happen when they go out? בהוציאך את העם ממצרים, when I'll take them out of מצרים, תעבדון את האלקים על ההר הזה, you will worship Me on this mountain, and worship it says תעבדון, לשון עבודה, עבד. עבד means a servant, but it really means more than a servant. עבד really means slave. We became slaves. עבד don't mean worship? Serve, serve, but what I'm saying in English, Dutch \"worship\", it means serve Me as a slave, not just as a servant. So we have two inyanim. Hashem chose us, which it doesn't say anywhere Hashem chose us, we were like His children, and we were עבדים. ושני ענינים אלו שייכים זה לזה, these two are connected: Hashem choosing us, the real true meaning of choice, and becoming עבדים, as I will explain. Before? No, did no no, that was children is one thing you have, but that's not through a choice. You can explain. How do we explain bechirah? Because the Aibershter took the Torah to everybody else, everyone rejected it so That's just a formality. Anyway. It's just a formality. Formality, but that's still called bechirah, that that's still It's not because of that, that's bechirah in Yidden means, a way then explains, see, we always think bechirah means you have two choices. You have two choices, right. Bechirah, the way we דייטש the Aibershter and Yidden means He has no choice. It's free of choice. I don't like that expression. You don't like it? No, that's not what it means. It's not what it means. Like that in English, they this, Manis Friedman or somebody who uses that expression, \"free of choice\". That's quintessential choice. There's really no there's nothing Choice has another no, we think of choice that I have two equal things, and I chose it. Why did I choose one? I like that one. Then it's not choice. Huh? It's not choice, I had no choice, I mean, not the real choice. If I have an apple and an orange, I don't like apples, I do like oranges, and I took that orange, that's choice? That's choice, maybe, physically it's I had a berirah. But that's not the real choice, because there was something pushing me to take this which the other one doesn't have. So, real choice means there was nothing pushing me. So when you have two oranges and they're both exactly alike, and I pick one, that's real choice. That's real choice. Now, why did I pick that one? For no reason. Nothing pushed me, not seichel, not middos, there's nothing there to push me. So in gashmiyus, why did that happen? אזוי. I don't know, אנגעכאפט א משוגעת. Eeny, meeny, miny, moe, put my hand and I chose one. But the Aibershter, it's not that, when you say by the Aibershter He chose us, it means that the reason He picked us is not because we are smarter, there's a good reason, not because we are better, nothing because of that. Just because etzem we are connected to Him. Just like when a person chooses out of the two oranges, why? Because somehow this is connected to him, no reason. So when we say here choice means that this is an essential connection even more than the essential connection of a father to a son. Because that's two oranges. Huh? Because that's two oranges. We're using it's like a mashal, the two oranges is a mashal. It's the same thing. So, it's like exactly saying the real choice is not the same thing. But just like by two, when do we express the gashmiyus, the prat of it, that you took this without any reason is by two same things, we use that expression that the Aibershter chose us. Because that's apples and oranges. Not apples and oranges. We're connected, they're not. I know that it's, but the reason you choose the orange is not because it's בעצם שייכות to you. The orange you choose because you like the orange. Because that's what you want. So the seichel, it's a certain, it's not the etzem. Where is it more the etzem when they're both equal? Here be-feirush it's not. There's a lashon in a sichah of the Rabbi Rashab. דער אייבערשטער chose Yidden. און וועמען דען זאל ער אויסקלויבן? איוואנקען? Who should he choose, איוואן? So it's a setirah. Choice means that you have a the pshat is he's trying to say that he chose us not because of our behavior, not because we're good. Then there's a good reason to. Choice is real without a reason. So in gashmiyus we use a mashal of two oranges. And why did you choose this? אזוי, because you know, my hand just went there. Lemaalah we'll see by the Aibershter what we mean with choice is that it's not because he likes us, it makes sense to take us, it's something essentially in the Aibershter that we are connected to him. על המחשבה, so why does the bechirah bring out if we're already bechirah is like an eved. That's what we're going to say. Well, I mean it's something What makes avadim? You know, we'll see. We become avadim. That's what he says. He made us into servants, slaves. And he chose us. It's the same thing. And he's going to explain it. החידוש והיתרון שבהתקשרות על ידי שבחר בבני ישראל על התקשרות מצד זה שבנים למקום. What, when you say he chose us and that connected us to him, why is that different than the fact that we're connected to him through being his children? יובן מענין הבחירה באדם למטה. Let's see how it's inyan of choice by a person. הנה כפי שרואים בחוש, we see physically, כאשר האדם בוחר באיזה דבר,

when a person chooses something, רצון זה הוא בתוקף יתר מהרצון הטבעי שיש לו לזה דבר. If he chose chooses something that's his connection, he wants it stronger than if natural has a connection to it. That's what it is. Someone, after thinking, you'll come I'll I'll take this. So something like this you take it, but this is even stronger. והטעם בזה, the reason is, הטבע של האדם תוכנו הוא הגדרים של מציאותו. What's by the nature of a person? If I'm connected to something naturally, nature is my limitations. Actually, the word teva. Does he bring it here? What does the word teva mean actually? Sunken. No, that's one pshat. Yeah. What's a matbea? There's a coin. When you coin a phrase, you coin like coins, it's matbea. It's the limitations. If you have, you say you have a machine that coins, what does it mean? It makes the size of everything the same. Right, limit it. It limits it to this and this and it makes a certain size, a certain type. Teva means there's something nature naturally in you, there's a certain limitation. My teva, my nature is to be to to to like to learn. That means that I'm limited more to that. I don't like to talk chas veshalom, I mean somebody else likes other things. That's teva is a limitation. That's what it is. That means that's the גדרים of your מציאות. ומצד טבע זה בא גם אופן הגדרים והמידות שבהם אדם גודר כשכל וחוש וכיוצא בזה. Because of that nature, your שכל, your מידות, your חושים, your senses, everything comes from that natural limit. ולכן כאשר רצונו של אדם הוא מצד הטבע שלו, therefore, if a person wants something because of his nature, הרי תוקפו של הרצון הוא כפי תוקף ומידת הטבע שלו. How much do you want it? As much as your natural nature is. It's a nature limited to a certain level, and that's how it is. אמנם ענין הבחירה האמיתית, but the true בחירה, the true choice, like I said, it's a deep ענין, הוא מצד עצמותו כמו שהוא למעלה מגדרי הטבע של אדם, that comes from the essence of a person, which is not his limitations. Limitations are already parts of him. This is the essence of a person. כי אמיתית ענין הבחירה הוא כשאין טעם וסיבה לבחירה. The real choice is when you have no reasons, no causes for the choice. היינו שאין לו נטיה והכרח לבחירת דבר פלוני. There's nothing pushing you to choose the thing that you chose. אלא שבוחר בו בבחירה חפשית. You choose it freely. אבל כאשר בוחר בדבר מצד הטבע והנטיה שלו, if you choose something because that's your nature, you like oranges and that's your taste, הרי הוא מוכרח בבחירתו מצד טבעו. You're forced to it. It doesn't mean forced with a gun, but there's something pushing you to it. Real bechirah means it comes from your etzem. A ציווי is a ציווי from Hashem, is it bechirah or not? When we follow through, is it is it bechirah chofshit like you're talking about? Or we say, because Hashem told me to, that's why I'm doing it. So that's a reason. Well, I have a choice not to do it, but that that's Choice by a person is different. Choice by a person is choice like the simple pshat of choice. Even that has bechirah chofshit, but we're not we're talking about choice of the Eibershter to us. That's choice of a Yid to the to mitzvot. וכמוכרח גם מענין הבחירה עצמה. Look at the inyan of choice, שהאדם יכול לבחור גם בדבר שהוא היפך מזה שטבעו מחייב ולחפוץ. A person could choose something that his nature would be against. Sometimes you choose for some reason, because like it's it's no reason for it, you could choose something that when you start thinking about it, this is not that's not what I really like. But nevertheless, he chose it because it's connected to the etzem. ולכן הרצון שמצד הבחירה הוא בתוקף יתר להיותו בא מהעצמות. Therefore, a will that comes based on your choice, on this type of choice, is stronger than a will that comes from nature. Nature is limited and your will is limited. This is like something that you must have. Connected a little bit in Basi LeGani, מידת הניצחון comes from the etzem. I see. It's true that Can change his mind, right. And you say, \"Hey, hey, I'm not giving in! Ah, this looks better now? No, I chose it! The

real I is there, the etzem of me ליגט אין דעם.\" So this is simpler in a way, because the Aibershter created the world and us. In order to choose us, he didn't choose us, he created us. He created us for he created the world for us. Yeah. Right? Yeah. בשביל ישראל. Yeah. Right? Yeah. Because then it's for the Aibershter to choose us, but he chose us It's not choice, it's not choice. This choice doesn't mean choice, it means we're connected. It's not choice, then. No, no, we're not It's What we say, the gashmiyut, the simple meaning of choice, is not what we mean here. We mean a deeper peshat in choice. We use a choice We use the choice as a mashal, as an expression, so we use it similar to choice. All we want to say what choice is, according to Chassidut, that there was no He connects to us for no reason. Not because of any maalah that we have or anything that seichel tells you. So why use the word choice, then? Because in gashmiyut we only can see it in choice. That's all we have. In gashmiyut, you could see it when you choose the real choice between two things, and there's no reason to take it! If there's a reason, there's no choice. When is there choice? There's no reason, no midah, nothing. That's what we use, that's what Then the Aibershter wanted the world and created That's him! No, that's the reason, that's not a reason, that's him! Das der beytin, that's him! It's like it's not it's not a reason, it's him! We're saying choosing the Yidden means it's him. It's שייכות עצם, this is מצד the etzem of the Aibershter we are there. That was nitgaleh at Matan Torah. So, be'emet, it's from the beginning, that that's the kavanah of of creation.

When was this nitgaleh, this nekudah that we are one with the Aibershter? That's what we mean in deeper peshat the Aibershter chose us, yeah. Yeah, the the the giluy of it, right? The giluy of it, right? Right, that's the giluy, yeah, yeah. Because before that it was always He made us, he created us. No, he didn't make us, we are part of him. In a in a He created Exactly! That's not That's what we're saying. Yeah, 100%! He didn't choose us, he made us. We we're going in a circle. I'm saying the word choice doesn't mean that. No, the choice in But why use the word choice? Because in gashmiyut we only find this nekudah of something connected to you be'etzem is called choice. It's by choice, we don't see it in anything else. He created us to be people. He made us to be people. You're not listening to one word I said. I took every word. No, you didn't. No, you didn't, because if you would listen you wouldn't have asked what you said. I'm saying we don't mean choice, we just have no other word. We're using a word that in gashmiyut means one thing and here it means something else. But we have no cho- no choice but to use that word, because where do we have in gashmiyut something that you take, and it's not for any reason? Anything that you do is for a reason. If a Meshugener does something for no reason If I drink, it's because I'm thirsty. Anything is for a reason. Oh, let me finish. And mimela it's limited. Right. One thing we find, if a person has two things equal, and he choose and he chooses one, that's where you have a thing that is not because of any reason. It's out of the reasons. No middah, no seichel, because both oranges are equal, they're both the same. Choice that has no relativity to what happens here, so there is no No, ein hachi nami! But the the nekudah, I'm trying to bring out this point, that he took he connected to us or we're connected to him, because he made us and we're part of him. That you could use the word in gashmiyus, where do we see such a thing? In choice. So here it's not choice. On a conscious level on a conscious level for the world and us in a in a body, in a in a physical way, you have to use say the word choice, because it reveals the essential connection that you talk about. Yeah, right, but the word choice doesn't mean b'gashmiyus. Doesn't mean he chose us between That doesn't mean like פשוטו של מקרא, פשט means we have goyim, we have this, and he chose us amongst the goyim. If you say that, that it doesn't mean that. Then it's that's not what That that's the superficial peshat. The deeper peshat is that when he took us away from the separate us and took us chose us from the goyim, it's not because he had a choice. Because he had no choice. You say free of choice, but that's how that should be the word. He had no So, when we say the Eibershter chose us, means he had no choice. Right, it's not free of choice, because the the choice only reveals the essential connection. He had no choice, there was nothing else he could do, because because we're part of him. Just like you would say a person could say he chooses himself. No such thing as choosing yourself. You are yourself. We are part of him. So, we can't So, the Eibershter chose us means if you want to attach the word We never say I choose myself, you're just connected. I know, because we're not talking about רוחניותדיקע ענינים, but here we're using that term because it's the only way we can express it. To bring out a good point like that. Choose another word to replace it. Yeah, that's all, semantics, that's all. ועל דרך זה כביכול למעלה, this is למעלה also. רצונו ואהבתו של הקדוש ברוך הוא לישראל מצד זה שהם בנים למקום, when we say we're connected to Hashem, Hashem loves us because we're his children, and the Eibershter is אבינו, והוא כעין כביכול רצון ואהבה של אב לבניו, that's like a will and a love of a father to a son, דהיינו התקשרות בציור ובבחינה פרטית כביכול. Why does a father connected to his son? That's nature. So, the connection, as we gave before, is a connection that comes out of nature. מה שאין כן בעת מתן תורה שבחר הקדוש ברוך הוא בישראל, when Hashem chose us, שהבחירה היא מעצם הבוחר שלמעלה מכל, so bechirah comes from the etzem of the person, היינו שהרצון וההתקשרות מבחינת עצמותו ומהותו יתברך ממש שלמעלה מכל ציור, the Eibershter בעצם, beyond any nature כביכול by the Eibershter. A father and a son is still connected to nature. nature. So when we say that we're like a child to the Eibershter, it means it's still like a certain level of nature, or limitation of the Eibershter to us. And bechirah means that we're connected to the Eibershter even deeper than that. So regarding this choice, what changed before that and after that? B'giluy. He was megaleh it. Yeah, that's what Well, we have the etzem, so it's easier for us to to mesirat nefesh, then? No, that's, that's our choosing Him. We're talking about the Eibershter choosing us. No, He helped us by by No, that, that's true, and we both go together. But this we're talking about the Eibershter chose us, means the Eibershter was megaleh this choice. Megaleh in us, this fact that we are part of Him. Like if it's not b'giluy, and He was megaleh it. He took us out of Mitzrayim? That's not enough. He took us out because we're, if the Jews, so then He'll take us out of Mitzrayim. So that took out of Mitzrayim because we were His children. And the Torah says that, בני בכורי ישראל, בנים. But this happened on the... But there was a chiddush that happened, bechirah was מגלה this bechirah.

What was the level before Mitzrayim? Huh? What was the level of connection between Yidden to Hashem before Mitzrayim? If Yidden... There was no really, that's why there was no really Yidden. They were not really Yidden, they were still בני נח. So their connection was also, yeah, it started, the Am Yisrael started with Avraham to a certain degree. Adam Harishon? Yeah, because already there was a beginning of Yiddishkeit in them. That's why by Avraham started Matan Torah. So really Matan Torah started with Avraham, but it wasn't really בגילוי, and this was נתגלה later on by מתן תורה ממש. The level of eved, eved doesn't have to want to be an eved. That's that, he's going to say eved is, that's what, that's what, that's eved. That's why even if we don't want to go out, we're still avadim. No, no eved wants to be an eved. Exact, we're going to say that, he's going to say, ואילו זה פעל גם בהתקשרות בני ישראל, so like it was talking then, now we're going to this segment, this made us connect to Him also on such a level. שתהיה לא רק מצד הטבע והסדר שלהם, that now we're connected to the Aibershter not because of our nature like a son to a father, כי מצד עצמו, so now it became part of our etzem, of our essence. וזה מה שנתחדש במתן תורה להיות בבחינת עבדים. This is the pshat that we became avadim. What's avadim? ובהמשך ס\"ו, it says in ס\"ו, בההפרש שבין בחינת בן לבחינת עבד בעבודת השם. If you apply the inyan of a son and this eved in the level of Avodat Hashem, it says like this, let's see this, דבן אופן עבודתו הוא כמטבע נפשו, a son serves his father, that's the nature, it's the nature of a child. כמו שבטבע הבן לימשך אחר אביו באהבה רבה, בעבודה תמה, just like a son loves his father and likes to do what his father wants, כן כנסת ישראל שנקראים בנים, by Yidden, which are children, the same thing, שזה כמו מטבע בנפשם, it's a nature by us, לימשך אליו יתברך, to be pulled to Him, בהתלהבות, באהבה רבה, with love, ve'ovdo, to serve Him. אבל אין זו עבודה מכח עצם בחירתם, but it

doesn't come from our essence. It's from our nature, and the nature is not essence. See, people always think, oh, if that's your nature that's, you know, it's not. A nature is our limitation. We're limited to it, but our etzem is beyond it. ולכן אינה נקראת שם עבודה כלל. When a son serves his father, it's not called avodah. What's avodah? מה שאין כן עבודת העבד, in an עבד, שאיזה מצד הטבע שלו, an eved doesn't serve his master because of his nature, ad'rabah, on the contrary, עבודה זו היא היפך הטבע שלו. Serving his master is against his, this teva. It says, עבדא בהפקירא ניחא ליה, he doesn't want. אלא שהוא מצד עצמי, בכח עצמי התקשר ומסר את עצמו לאדון שלו. It's imagine if a person decides to become an eved. That's not in nature. That's something that comes from etzem. By the Aibershter and the Yidden, we, through מתן תורה, decided we gave ourselves over to Him. עד שהוא מתבטל מכל עצמותו ומהותו ואינו מציאות לעצמו כלל. You give up your metziut, because from your etzem comes the fact that you want to serve this person or in this case the Aibershter. Is an עבד עברי different than a... עבד כנעני? No, the כנעני, for sure. The mashal is from an עבד כנעני. An עבד עברי is not really an eved. Most nations, slaves don't want to be slaves. That's what he said, they don't want, correct. So if someone does want, it goes against the nature. Let's say there is a guy who wants to be a slave, likes his master. So it's because, because he's going against his nature. And by a Yid, we're saying when you go, it's not, in this case it's not against his nature, but it's not because of his nature. אלא שכל מציאותו היא מציאות האדון בלבד. It becomes that his metziut becomes the metziut of the master. Now we know

what happened at מתן תורה, the bechirah of the Aibershter, we were bocher the Aibershter, we became avadim to the Aibershter, which is higher than the level of ben. Meaning the connection is a deeper connection than a father and a son. It means like this, the connection of a master, slave to a master to, in, from some angle shows more connection to the etzem than the father and the son. And that's bechirah. על פי כל הנ\"ל, יבואר ההפרש שבין הגאולה בגאולת מצרים This will explain the difference between going out of מצרים, שלפיכך לא נגאלו בו אלו שלא רצו לצאת, that those that didn't want to go out didn't go out. And the reason we gave before was why? דכיוון שאינו אלא גילוי התקשרות שאבינו שבשמים לבני בכורי ישראל, שפעל יציאת מצרים, אין קטיגור נעשה סניגור, because they fought, the reason the Yidden went out of Mitzrayim is because the Aibershter is our Father. And they fought this inyan of being a Father. If they fought being a father then it doesn't work, because a prosecutor can't become defender. And that will be the difference But Micha had idol. That's not against the, this inyan of Father. We mentioned that before, Micha, he mentioned this to Micha. Because all the other רשעים went out, he said, because they weren't fighting this. And this is different, ובין הגאולה העתידה, concerning the next גאולה, שבה יגאלו יגאל כל אחד ואחד מבני ישראל, every Yid'll go out, גם אלה שלא ירצו לצאת מן הגלות, even those who don't don't want to go out, אף-על-פי-כן בניגוד לגאולה, חי אני נאם ה' אלוקים שמובא על הגאולה העתידה, even though we asked before it's also against it's after Matan Torah. Well it's against what Matan Torah did. Matan Torah the Aibershter is your Aibershter, you're fighting it. So he says, \"No, it's there it won't work. היות והתקשרות זו דבני ישראל להקדוש ברוך הוא מצד היותם...\" Who won't want to go out? Huh? What what won't work? The fact that you won't want to go out won't do it. Why? Because this It won't stop you, because the hiskashrus of the Yid to the Aibershter is מצד היותם בנים למקום, when you say they're connected like by Mitzrayim because they're children, hi מצד הטבע, that's their nature. As we said before, a father and a son is nature. לכן היה אפשר לבני ישראל במצרים להתנגד להתקשרות טבעית זו בכח בחירה החפשית. So a person wants, he could choose to fight his nature. A person could do things against his nature. So, the nature is to be a son, to feel like a son. You could they fought it. וכיון שבאה מעצמותו של אדם, שלמעלה מהגדרת הטבע שלו, Because, since even being a son comes from your etzem, which is higher than teva, so you could fight it. It's a It's a strange s- expression here. שבאה מעצמותו של אדם שלמעלה מהגדרת הטבע שלו What's the word here? Yeah. We're saying here that the בנים, you could fight it with your bechirah. Why? He says, \"Because it comes from the etzem, which is higher than this teva.\" We're saying farkert, בנים is teva. ומאי תעמא היו להתקשר זו צריכים מצרים He says, \"Why?\" It says like this. It- it- it- we know what it means. It's strange. He says, \"Why did they takka go out?\" all the Yidden. Because the Aibershter revealed the fact that he's a father. And the fact of the father is a very connect- close connection, so disregarded everything else. So, all the רשעים, everything disregarded because it's a very high Except those that fought that עצמיות'דיקע התקשרות of a בן. אומנם לאחר שבחר הקדוש ברוך הוא בבני ישראל בעת מתן תורה, But when Hashem chose the Yidden by מתן תורה, שהתקשרות זו ליתה מצד הבחירה, Since this connection comes from bechirah, which is called choice, we said before, היינו מצד עצמותו, which is mamash the real etzem of the אייבישטער, פעלה גם כן בבני ישראל That's makes baked by the Yidden by מתן תורה להיות התקשרותם עם הקדוש ברוך הוא מצד עצמותם. So, now you're essentially connected. וממילא, בכל עת ומהות ומציאותם Without choice, yeah. He's without choice and we're without choice, yes. וממילא, בכל עת ומהות ומציאותם You said it very good. And, umeila it became our עצם and our מהות. הרי מובן ששוב בעצם אי אפשר ליהודי להתנגד להתקשרות זו. If it became so part of our עצם, בגלוי, we see it, you can't fight it. Ever since, yeah. Yeah, but it's only for the גאולה העתידה. The other גאולות were not real גאולות. But the גאולה העתידה is for every Yid. וכיון שבמהותו ועצמותו הוא בוחר באלוקות Every Yid, essentially, whether he knows about it or not, chooses Hashem and his his עבד, ומה שבחיצוניותו אינו רוצה לצאת מן הגלות, and the fact that he claims he doesn't want to go out, הרי זה היפך אמיתית בחירתו העצמית. That's against his real bechirah. He doesn't even know. He's In Mitzrayim, we don't say a guy didn't want to go out, really, בעצם, he wanted to go out, and it just was a חיצוניות, it's not true. Nowadays. That's the Rambam. And probably brings the Rambam here. Hey, Rambam in 59, he brings the Rambam, הלכות ב- בית דין, הלכות גירושין. That you be'emes, every Yid wants, but that only happened from Matan Torah. Why? Because we became We are chosen by the Aibishter, and we became עבדים to the Aibishter. ולכן מובן, Therefore, we understand, שסוף סוף תתגלה בחירתו העצמית, sof kol sof, the

end will be that this choice of Hashem will be revealed completely, שיבחר, and every Yid יבחר השם לחלקו ולגורלו גם בגלוי, everyone will, even חיצוני, even outwardly superficially, will want Hashem. בסוף, כל אחד ואחד מישראל לעשות תשובה בסוף גלותן, ומיד הן נגאלין. Every will do teshuvah and go out. Right. Yeah. 7:05 will be the teshuvah. No, it could be, I'm saying. Cuz if you look around, I remember that the דוגמא to it, but they had After the Six-Day War, there was such a hisorerus by Yidden, it wouldn't have been opgefregt, if if if majority of Yidden would become baalei teshuvah. If the And the Rebbe claimed, if we utilized it right, cuz the hisorerus if those that remember those times, the hisorerus of Yidden, versteckte place in far, far away countries got the Jewish pride. In Israel. Russia had a whole movement of baalei teshuvah many many years before the Iron Curtain fell. Where did it start? Started with the Six-Day War. That the Yidden started feeling the pride. And the Rebbe said, when it says, והיה ביום ההוא יתקע בשופר גדול, that whole big shofar will blow and the Yidden will come back, the Six-Day War was that shofar, and we didn't tune into it, we messed up. That was the שופר גדול, could have been. So, and it was in a small time. So if a such a big miracle happened and the Yidden see, all the Yidden see the greatness of of of Torah, I mean, it could be the Aibishter could do it. But he'll do it, and then we'll go out. So how was it that we had people amongst us that said it's sitra achra, and they were saying it was How can you how how can you say that? I mean, it's That's the koach of the That's the koach of the סטרא אחרא. I don't know what it is, but I How about the guy that wrote זה, Al Hageulah Ve'al Hatemurah זה. Yeah, that's what the Rebbe said. The Rebbe said, oh, דער that that the ספר that he wrote then Yeah. האט מיר מבלבל געווען ראש השנה מיין דאווענען. האט מיר מבלבל האט מיר מבלבל געווען, it disturbed Rosh Hashanah my דאווענען. Rosh Hashanah my דאווענען. דער בעל על הגאולה ועל התמורה. Satmar. Satmar Rebbe, כן, Satmar. Yeah, because after the Six-Day War saying there was no nisim. Right, right, right. And he writes it can't be that it was nisim, because to say nisim, רשעים, how could the אייבערשטער, and he made up a מאמר חז''ל: אין הקדוש ברוך הוא עושה נס על ידי רשעים. Right. He brings ראיות. Made up a לשון and makes ראיות. Satmar Rav. Satmar Rav. Yeah. And someone wrote to the Rebbe that he brings ראיות and this, that Hashem doesn't make a nes to the רשעים. So the Rebbe answered this guy: והרי דוקטור קסטנר היה וכולי. Dr. Kasztner was a רשע. According to them, he was a פרייער איד. והציל וכולי, and he saved somebody. ועושים אותו יום משתה ושמחה עד היום הזה. עד היום הזה. The day that he was freed, saved from the Nazis Right, right, right. through Kasztner is a Yom Tov by them, כ''א כסלו. And because it was such a nes for the Satmar Rebbe. Who did the nes? Through who did the אייבערשטער do the nes? Dr. Kasztner was in their eye, he was a רשע, no? Ha, אין הקדוש ברוך הוא עושה נס על ידי רשעים? So the Rebbe wrote. That's good. The Rebbe wrote that? I didn't hear that. Where? I'm quoting, I saw the answer: והרי דוקטור קסטנר היה he didn't want to write the word רשע וכולי, right, והציל, saved, וכולי, ועושים אותו יום משתה ושמחה עד היום הזה. He was he was murdered in the street afterwards in in in Tel