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 כורחם של בית אבותם. But for the community, there's no such thing that possible I won't be. Community, I will be with the community and there will always be Yidden who are close to me. Individuals, maybe not. כשם שמשברות שיניהם, מלך אני עליהם. If we're gonna we break their teeth even, I'll be their king. שנאמר חי אני נאם השם אלוקים אם לא ביד חזקה אמלוך עליכם. I'm gonna be your king with a strong hand, whether you like it or not. Is the is the same וחנותי את אשר אחון? 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, משמע זה שאהיה לאלוקים, משמע that this is I'm gonna be their God, אינה בדרך הכרח ובכל אופן, that's for sure and in all circumstances. אלא לאשר אהיה, לאלו שאהיה להם בפועל אלוקים. 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 the individuals, בידם לפרוק עול. They could take off, throw off the yoke and they could tear themselves and Hashem, 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 gonna let, Hashem says, to turn away from me. שאפילו יחשבו לעשות כן, even if they're gonna all think to turn away from me, על כורחכם אמלוך עליכם. I'm gonna force, by force, be on them. ולכן בני ישראל שהיו במצרים, therefore, the Yidden in מצרים, אם היו ביניהם כמה וכמה רשעים, we know that there were many bad people among them, af al pi chen, still, מכיון שהם מרובים, הקדוש ברוך הוא גאל אותם. Since the community Hashem took out, in other words, there were certain individuals that takeh stayed because those that didn't want, didn't want, but 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 we'll take out. והמובן מזה הוא, so from this we understand that אף שהכתוב ביד חזקה אמלוך עליכם,

even though the pasuk that it says that by force I will be your king, קאי על אותו הגאולה שביחזקאל והלאה, כאילו גם הגאולה העתידה, it's going on the later generations, from Yechezkel to the time of משיח, כל זה מרומז 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 כורחם. Hashem 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 says 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. כי מפורש במדרש, it says clearly in מדרש, אותם הרשעים שלא רצו לצאת ממצרים מתו בשלושת ימי אפילה. Those evil people who didn't want to leave Mitzrayim died the three days of darkness. That's why Hashem made darkness. Were they the majority though? Huh? They were the majority? The

מרובים doesn't mean the majority versus minority. It means a ציבור or יחידים. And you can have the ציבור to be let's say you could have a thousand people and let fifty go out, there will be a klal that will go out. There will be a klal like that. That's means לגבי מרובים, לגבי דריבוי, 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 That's it. Yeah, yeah, according depends on which opinion. But that is the majority, no? Saying the word majority doesn't mean majority. It means a klal. The klal could be minority, too. I see. What's a klal? Klal, no, it's a genre. It's It doesn't mean an amount of people. There is an amount of frumme Yidden. Hashem says there'll always be frumme Yidden. Now, there is a majority probably, but it doesn't mean כלל יידן that there should be no frumme Yidden can't be. There has to be a Klal Yisrael of of of Yidden that will go out of Mitzrayim, who go out of גלות, has to be. But individuals, and it could be a lot of individuals, could be more individuals not go out than, yeah, that doesn't matter, but there is a klal. Interesting. So you don't look at the ones who don't go as a group also? They're only looked at as individuals. Interesting. Sounds like No, because they're... Why 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, looking at them as individuals, not as a klal also? Why not looking at them as יחידים? No. Everyone is a יחיד. But there will always be a group of יחידים that will go out, because that group of יחידים makes up a certain klal. יחידים that might not, they won't. Yeah. הנה בהשקפה ראשונה יש לומר, at first glance you could have said, מכיוון שפסוק זה ביד חזקה אמלוך עליכם מכוון בגאולה עתידה. Since this pasuk where ה' says I'm going to by force be your king is talking about Moshiach's time, ובמדרש למדו, and the Midrash uses that concerning מצרים, that the same thing happened in מצרים, הרי מאידך, now like the other way, יש ללמוד ענין הכתוב מגלות מצרים על גאולה עתידה. If we're learning out from what it says in the גאולה of Moshiach to apply it to the גאולה of מצרים, now let's say, obviously they're both the same, so let's take what it says by מצרים and apply to גאולה עתידה. היינו, so it comes out, שגם היד חזקה שבגאולה עתידה אינה מיוחדת אלא מרובים. So the same, just like it was מצרים, will apply now, too. That the fact that we will go out of גלות doesn't mean every id will go out. There will be כלל ישראל that will go out, but it doesn't mean every יחיד. זה אומר, that means, שההבטחה של התורה ושבת עד ה' אלקיך ושב ה' אלקיך, that you will do teshuvah and ה' will take you out, which means שסוף ישראל לעשות תשובה בסוף גלותם, at the end will be idan will do teshuvah and go out of גלות, נאמרו בנוגע למרובים ולכלל ישראל. So it seems that just like by מצרים it was only said by the כלל, 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. Huh? Yeah, so let's not stop here. אבל באמת אי אפשר לפרש כן, we can't say that. No Jew will be left behind, not even one. ובפירוש, ובפירוש רש\"י, like

Rashi says clearly on the on הכתוב ושב ה' אלקיך, on that פסוק ה' will make you return, שהכוונה בזה לכל אחד ואחד בפרט, every individual. ובלשון רש\"י, like Rashi says, אוחז בידו ממש איש איש, ה' is going to hold every single person by the hand. תלוקטו לאחד אחד בני ישראל, one by one will be collected, it will be יחידים. הרי הבטחת הגאולה בפרט ושב ה' באה בהמשך ובסיבה ממעשיה של הגלות של הגאולה. This thing that will come back comes as a result of the reason why there geulah will be, which is ושבת עד ה' אלקיך, will 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. שסוף ישראל לעשות תשובה בסוף גלותם, הרי גם בזה הוא כל אחד ואחד בפרט. Every single Yid is guaranteed to do teshuvah. וכן, וכן כותב Admor Hazaken, the Alter Rebbe writes, הן בתניא, הן בשולחן ערוך, שכל אחד ואחד מישראל, every single person, בוודאי סופו לעשות תשובה, the end will be teshuvah, כי לא ידח ממנו נדח, no one will be pushed away. Cuz He's going to take us out with a strong hand, what does that have to do with teshuvah? What you're saying... It will make us do teshuvah.

He'll force us to do 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. Even just by taking us out will... No, no, before that. No, the Yidden will do teshuvah first, then He'll take us out. ושבת is, he doesn't say ושבתם. ושבת ושבת, it's... דרוש יחיד? No, it's לשון יחיד. לשון יחיד. No, a re'ayah, but it's also, it's a remez, cuz it could be on a klal you use לשון יחיד, but also it means every single one, yeah. על פי זה נכלל בזה גם כל הרשעים... Is it your pshat pshat here that that we're doing teshuvah now, even that you don't even know it, that that the teshuvah works itself? The Rebbe always said that that. Always לזכות של אידן, that every Yid did teshuvah already, yeah. So this all means... An outside Jew, in the way he does, he's going through his life's circumstances, is creating... It's a search, yeah, a 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 מהגלות, will take them out of the galut. Not like in Mitzrayim. In Mitzrayim, there were those that didn't want to go out, died. Right. Died. וכמו שמצינו מפורש בכתוב, clearly in the פסוק, והיה ביום ההוא יתקע בשופר גדול, that day, meaning 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 הקדש בירושלים, they'll bow down to Hashem' in Yerushalayim. 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, ואף אם לא רצו לצאת מן הגלות, they don't want to go out of the גלות, גם הם יתעוררו בתשובה, they also get awakened to do teshuvah, ועד שיבואו וישתחוו לה' בהר הקדש בירושלים, they're going to come and also bow down to Hashem' at the holy mountain, Yerushalayim. So this is a difference between then and now. וכמדובר כמה פעמים, when they get resurrected, will they be doing teshuvah also, or will that have already cleansed them? Just wanting to know that. Probably have to be korbanot, they have to bring. And וכמדובר כמה פעמים, the Rebbe said, like I explained many times, בפירוש לשון חז\"ל בתשובה לשאלת הבן רשע בהגדה של פסח. In the

Haggadah, we find the four sons. One of them is a rasha. The rasha is a bad guy. What do we answer the rasha? It says answer him very sharply. Tell him, אילו היה שם לא היה נגאל. You, had you been in Mitzrayim, you'd never get out. לכאורה תמוה. It's not understood. מהו הצורך ומהי התועלת לומר לרשע עניין שאינו שייך לסדר של זכר ליציאת מצרים? Why would we say this, even permitted to say this, when we're remembering יציאת מצרים, 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 that didn't go out. No, so what's the purpose of saying it? What do we gain? Ah? Yeah, but why do we need to do that? That should say it in the Gemara, but doing the seder, you shouldn't do it. The seder, everything we do should be connected to going out of Mitzrayim, this is not. והביאור, the peshat is, שאין הכוונה לדחות את הבן רשע מהסדר. It's not the peshat we're telling him something, \"You wouldn't go out and really 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 ממנו. We're not telling him, \"Well, you wouldn't go out of Mitzrayim and therefore you won't go out with Mashiach either!\" כי אדרבה, the contrary, בתשובה אליו מדגישים, when we answer him we're saying 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, וכיון שהיא אחר מתן תורה, since it's already after the Torah was given, גם הוא עתיד להיגאל, will also go out. U'meila, what's the purpose? מסייע הדבר לפעולה עליו, to act on him and awaken to מתן תורה, שאז אמר הקדוש ברוך הוא, \"אנכי ה' אלקיך,\" בלשון יחיד. So when Hashem' said, \"I am your God,\" singular, נמשך שיהיה הויה להיות כוחו וחיותו של כל אחד ואחד מישראל. It became הויה, the Aibershter, became the koach. הויה אלקיך, הויה 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 בן ישראל, גם רשע כמו זה, Therefore, every Yid, even a rasha like this guy, מובטח הוא שעל ידי כח זה סופו להיגאל, because the koach of מתן תורה he has, he will go out. So now we know the fact is that by יציאת מצרים they didn't go out, these resha'im, and by the גאולה העתידה they will go out. So we don't compare the two. וצריך להבין, we have to understand. Number one: הטעם שהקדוש ברוך הוא גאל את ישראל ממצרים, the reason Hashem' took us out of מצרים, כמו שכתוב בפרשת שמות, it says in the פרשה, בני בכורי ישראל, says Hashem' said to Moshe, \"Go to Paro, tell him, 'My firstborn son, the אידן, ואומר אליך שלח את בני,' and tell Paro the Aibershter wants, Hashem' wants to send out His children,\" which means היינו, מצד 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 who was in Mitzrayim, גם הפחותים ביותר, even the lowest one, הרי הם בכלל בני בכורי ישראל, is part of children of the Aibershter. כי ההתקשרות של אב ובנים היא טבעית ועצמית שאין בה שינוי וחילוף, the connection of father and a child can't be changed. Because a child is bad, he's not a child anymore? It can't be. Same thing an Yid. If we're called children, then as bad as the rasha is, he's still a child. וכמאמר חז\"ל, and the Chazal tell us, בין כך ובין כך אתם קרויים בנים. Whether you're good or bad, 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 it's not really your son, another guy is not. וכיון 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 Aibershter awakened in Himself the fact that He's a father and you are a son, that's why He took them out, so 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. Va'afilu ovdei avodah zarah עובדי עבודה זרה, even those people who worshipped idols, that's how bad they were. עד שגם ביציאתם ממצרים פסל מיכה עבר עמם. Actually one of them took out an idol out of Mitzrayim, took it along, a guy, Micha, took out an idol. ובכל זה זכו לגאולת מצרים, and these guys, it didn't 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 just those that didn't want to go out, they didn't go out? In other words, is that the worst aveirah? Avodah zarah is worse than not wanting to go out. Not really, but I was thinking this is firstly they were nichshalim in avodah zarah. The whole land was totally permeated in avodah zarah, everybody doing avodah zarah, at least they never had tefillah yet. So? So it was like to say that the worst aveirah, automatically they would be doing avodah zarah, so it's not the worst. No, but they definitely did. They did גילוי עריות, שפיכות דמים. So they did all aveirot. Like you said, even avodah zarah, which is the worst. I'm saying that it shouldn't be considered such an evil avodah zarah. No, because no, evil is because of the chashivut of the aveirah, that's all. The worst aveirah is avodah zarah. Under those circumstances, they It's the worst aveirah anyway! You're saying the aveirah has a good has an excuse how it got to it, but it is the the aveirah is the worst. That's not a, you know, the whole פרט of avodah zarah is the worst. It's not that they grew up in a very frum environment. Doesn't matter, but they did the worst things. You can say they did it because they were raised that way, but Not all of them did it, so apparently Yeah, but those that did. You can find an excuse for them, but they still did avodah zarah. And they all went out. All the people who did all the aveirot, it doesn't say they stayed. Who stayed? It says just those that didn't want to go out. Didn't want to go out. Why didn't Hashem pull them out? Why Just like Mashiach will come, we say that Hashem will pull everyone out, even those that don't want to go. Why didn't He do that then? So, mila if you say only tzadikim He took out, resha'im He didn't take out, okay. But you're saying He took out the resha'im too, why? Because He's the father anyway, a rasha is still a son! And those that didn't want to go out, how are they... Tanya... Neshamot... what is it to gain? 24... Yes, it's a kushya, gives a terutz. That's how it's... The first perek of it was a kushya, and then כי is a terutz. ויובן 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 him, the day itself. עיצומו של יום. עיצומו של יום מכפר. אמנם מודה רבי בכרת דיומא. Rabbi admits if you're over on the aveirah of יום כיפור, כעובר על איסור של עינוי ומלאכה ביום כיפור עצמו. If 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? ולכאורה גם בזה יש לתמוה, you can ask a similar question, דכיוון שעל כל העבירות שבתורה יום כיפור מכפר, if all aveirot Yom Kippur forgives, hainu gam aveirot chamurot, even of the worst עבירות, למה אינו מכפר כרת דיומא? Takeh, not keeping Yom Kippur is a very terrible aveirah. But there are worse aveirot than that, avodah zarah, 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, כיוון שהחטא הוא בעניינו של יום כיפור גופא, since the sin, if you don't keep Yom Kippur, your sin is יום כיפור, הרי הוא עצמו בגדר גורם לחטא. So what made your pe'ulah, 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 לחטא יהא גם המכפר עליו. It can't be the one that caused the you to be considered an aveirah, he should be the one to forgive! אין קטיגור נעשה סניגור. He says, אין קטיגור נעשה סניגור. You can't have the prosecutor should turn into the the defendant defender. I don't understand, if Satan is not working on Yom Kippur, how anybody could be an over on Yom Kippur? That's a good kushya. Can it be the next Yom Kippur?

Bottom line, I've seen... Where does it come, where does it come from? I don't know. I want to say... The Gemara tells what people did on Yom Kippur. We just learned in the Gemara on Yom Kippur. The same Gemara where it says the Satan is not... שס״ד. שס״ד, nachon. But we should have asked then, I don't know why. Okay. So he says that it's So that's why he can't forgive. וההסבר בזה, you can say that's chassidut. If you want to use 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 Why does Rabbi say that the aveirot are wiped out without teshuvah? Because the day itself Hashem reveals such a great connection to us that nothing counts, no aveirot count. אמנם בכרת דיומא, but on the aveirah of יום כיפור, מכיוון שהחטא הוא פגם 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, you know, Hashem says, \"I'm going to go beyond anything, I don't care what you did.\" said, \"You're my son, I'm gonna connect to you, as long as you let me connect.\" The moment you're not letting it, you're fighting Yom Kippur, so you're not letting that connection, u'meila, 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 aveirot, went out. Why? דההתעוררות והגילוי מלמעלה להוציא 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, ובני 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 מצרים, 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 all his children, the bad people are his children, so he took them out. אומנם אותם מן הרשעים שמיאנו לצאת ממצרים, but those רשעים that did not 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. ופשוט שזהו היפך מבחינת בנים, so certainly 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. ואחר שבזה התנגדו לגילוי ההתקשרות גופא, they were fighting the revelation of that התקשרות, לא יתכן שגילוי זה יפעול בהם עניין הגאולה ממצרים, so that cannot help them. Why would they go out of Mitzrayim regardless of how bad they are? Because there is a התקשרות of them being the children. If they don't want that התקשרות, oh, forget about it. So they didn't go out. Okay. Okay, now based, it's Nigleh, like the words of נגלה, אין קטגור נעשה סנגור, the prosecutor can't become the defender. Right, but if they still want that התקשרות, they just don't want to go out, I mean... That means that they're, the התקשרות is an expression of Hashem. They're, they're going out is Hashem's התקשרות, it's His התקשרות, they don't want. גילוי. So now we know why other רשעים went out, because they're not fighting this specific התקשרות that was נתגלה that day, that time. That time was 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 התקשרות, zayt mir gezunt un shtark, stay. A רשע is not fighting that. So therefore, he went out. How many רשעים were there? All these that stayed. 80%? The others? No, I don't know, so they 80% didn't want to go out. Doesn't mean that he wants to fight. Fighting, yeah, fighting the התקשרות, yeah, the התקשרות of אבינו. Other רשעים went out? Yeah, because they weren't fighting it. Correct. Exactly. That's fine. That has nothing to do with sicha, that's a fact. Yeah, I understand. How many were in... 3 million people, all צדיקים. איי, there was five times as much, good. Well, 3 million was all the... Yeah. All 3 million were צדיקים. Yeah, I mean צדיקים meaning not I mean not those who 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. Is he gonna explain why now this? No, that, that's what, that's what we're trying to get to. אבל עדיין אינו מובן, you don't understand, הרצון שלא לצאת מהגלות, if you don't want to go out of גלות, כשם שהיה זה בניגוד להתקשרות של הקדוש ברוך הוא לבני ישראל כבנים בגאולת מצרים, 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 וייחוד שנעשה במתן תורה, so who cares that... What what do these stand for? כ\"מ? Where? The the כ' מ'. Kemo chen. Kemo chen. Oh, kemo chen. So too this is against the hitkashrut of what happened by מתן תורה, אנכי הוי' אלקיך. Hashem said by מתן תורה, \"I became your, I'm your G-d, ככח וחיות שלך.\" המביא לגאולה העתידה של בני ישראל. Why will we go out from this coming galut, for this galut the coming geulah? 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 the prosecutor can't become the defender, איך תהיה הגאולה של אלו שלא ירצו לצאת מהגלות בגאולה העתידה? How is it that in the coming geulah 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 העניין, so the Rebbe explains something new. This is a very deep inyan here. Actually, if I remember correctly, when this sichah was... given into the Rebbe, the Rebbe made a comment, he was מגיה it on this part: \"Why are you giving me to be מגיה such complicated sichot?\" מדוע מכניסים ענינים מסובכים כאלו? Like that. Because officially this is made that people should, you know, learn and be able to tell it over to others, that's what they This is, so, it's deep. But it's, say it's a deep inyan, but the Rebbe explains it pretty good. וביאור הענין, to answer why when Mashiach will come everyone will go out, even those that don't want. What we said before was that in Mitzrayim, why didn't they go out? Because the reason they came out, because Hashem was their father, that was התגלה, and those that didn't want to go fought that. Fine. החידוש בההתקשרות דהקדוש ברוך הוא לישראל שנתחדש במתן תורה, מצינו בזה שני ענינים. By

מתן תורה, the Eibershter gave us the Torah, a new level of hitkashrut, 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. You see, in Mitzrayim before Matan Torah, 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 Shulchan Aruch, שכשאומר ובנו בחרת מכל עם ולשון שיזכיר מתן תורה. When you say before Krias Shema the words, \"You chose us\", what do you have to think about? When did that happen? By Matan Torah. So, we know one thing happened, He chose us. Second thing: בני ישראל נעשו משועבדים, עבדים להשם. We became slaves to Hashem. Which means before we were children, now we got another level. In addition to it, we became avadim. כמאמר חז״ל, like it says: אוזן ששמעה על הר סיני כי לי בני ישראל עבדים, עבדי הם. That by Har Sinai, even though this pasuk is not written by Har Sinai, but whatever, but Rashi says this is the inyan of Har Sinai. ושניהם הרי במתן תורה, פרשת שמות it says in Parshas Shemos 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. Eved means a servant, but that really means more than a servant. Eved really means slave. We became slaves. תעבדון means worship, or serve? Serve, serve. What I'm saying in English, that's worship, it means you'll serve Me as a slave, not as 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 avadim. ושני ענינים אלו שייכים זה לזה. These two are connected. Hashem choosing us, the real true meaning of choice, and becoming avadim, it will come as I will explain. Before? No, didn't, no, no. That was No, no, no, that's it. Children is one thing you have, but it's not through a choice. He'll explain. How do we explain בחר? Because the Eibershter took the the the Torah to everybody else, everyone rejected it, so that's just a formality. Anyway, so it's just a formality. Formality, but that's still called bechirah, that 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 טייטש אייבערשטער in a Yid, means he has no choice. It's free of choice. I don't like that expression. You don't like it, no? No, that's not what it means. What does it mean? Like in English they say, this somebody who uses the expression \"free of choice\". That's quintessential choice. There's really no, there's not Choice has another When we think of choice, that I have two equal things, and I chose it. Why did I choose one? I like that one. That's not choice. Huh? It's not choice. I had no choice, I mean not a 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 free choi-, it's choice maybe physically, it's a I had a beirah. 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 midot. There's nothing there to push me. So, in gashmiyut, why did that happen? Takeh. I don't know, אן א טעם, סתם משגעון, eeny, meeny, miny, moe, put my hand and I chose one. But אייבערשטער, it's not like that. When you say by the אייבערשטער, \"He chose us\", it means that it's the reason He picked us is not because we are smarter, there's a good reason, not because we are better, not because, not because of that. Just because be'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 connection of a father to a son. That's not two oranges. Huh? That's not two oranges. We're using, it's like a mashal. The two oranges is the mashal. That's not the same thing. So it's takeh not exact, you're saying the real choice is not the same thing. But just like by two, when do we express the gashmiyut, the פרט of it, that you took this without any reason is by two same things, we use that expression that the אייבערשטער chose us. That's apples and oranges. Not apples and oranges. World connected and 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. So the seichel, it's a certain, it's not the עצם. Where is it more the עצם? When they're both equal. Here בפירוש it's not. There's a לשון, a שיחה of the Rabbi Rashab. דער אייבערשטער chose Yidden. און וועמען דען זאָל ער האָבן אויסגעקליבן? Ivankeh? Who should he choose? Ivan? So it's a סתירה. Choice means that you have a The פשט 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. Choice is with a real without a reason. So in gashmiyut we use a mashal of two oranges, and why did you choose this? Azoy, because, you know, my hand just went there. למעלה want to say by the אייבערשטער, 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 אייבערשטער that we are connected to him. עלתה במחשבה, so

what does the bechirah bring out if we're already עצם? Bechirah makes an eved, that's what we're going to say. Well, I mean it's something bigger, something Well makes avadim, no, 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 היותם בנים למקום. When 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 an inyan of choice by a person. הנה בחוש, we see physically, כאשר אדם בוחר באיזה דבר, when a person chooses something, רצון זה הוא בתוקף יתר מהרצון הטבעי שיש לו לאיזה 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 know, you can I'll I'll take this. So, something that like this you take it, but this is even stronger. והטעם בזה, the reason is, הטבע של האדם תוחם הוא הגדרות של מציאותו. What's by its nature of a person? If I'm connected to something naturally, nature is my limitations. Actually, the word teva, does he bring it here? The word 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, limited. 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 daven, chas veshalom. Somebody likes other things. That's teva is a limitation. That's what it is. That means that's the gederim of your מציאות. ומצד טבע זה בא גם אופן הגדרת המדות שבאו בגדר שכלו וחושיו וכו׳. Because of that nature, your seichel, your midot, your חושים, your senses, everything comes from that natural limit. לכן כאשר אדם רוצה דבר מצד הטבע שלו, therefore, if a person wants something because of his nature, התוקף של הרצון כפי תוקף מדת הטבע שלו. How much do you want it? As much as your nature is. If the nature is limited to a certain level, this is how it is. אמנם ענין הבחירה האמיתית, the true bechirah, the true choice, like I said, it's a deep ענין, הוא מצד עצמותו כמו שהוא למעלה מהגדרת טבע האדם. That comes from the essence of a person, which is not his limitations. Limitations are already parts of him. This is the essence of the 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 הדבר הנבחר. There's nothing pushing you to choose the thing that you chose. אלא שבוחר בו בבחירה חופשית. 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 when we follow this, is it is it a בחירה חופשית, so to speak? 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, but that but that's Choice by a person is different. Choice by a person is choice like the simple pshat of choice. Even that has בחירה חופשית, but that's 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. שאדם יכול לבחור גם בדבר שהוא היפך ממה שטבעו מחייב לחפוץ. A person could choose something that his nature would be against. Sometimes you choose for some reason, because like it's there's no reason for it, you could choose something that when you start thinking about it This is not not what I really like. But nevertheless, you chose it because it's connected to the etzem. ולכן הרצון שעל ידי הבחירה הוא בתוקף יתר להיותו בא מעצמותו. Therefore, a will that comes based on your choice, of 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. You connected a little bit to in Bati Legani, מדת הנצחון comes from the etzem. Let's see. This will choose this. thing, can't change his mind? Can't change his mind, right. And you say, hey, hey, I'm not giving in! Ay, this looks better now? No, I chose it! The real I is there, the etzem of me ligt in that. So there's a certain thing that you say because the Oibershter 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, right? Yeah. Right? Yeah. Yeah. So, Bnei Yisrael? Yeah. Right? Yeah. So, so I mean the Oibershter chose us, but what he chose us It's not choice, I'm saying it's not choice. This choice doesn't mean choice, it means we're connected with It's not choice then. No, we What we say in gashmiyut, the simple meaning of choice, is not what we mean here. We mean a deeper pshat in choice. We're using a choice We used 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 connected 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 could 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 middah, nothing, that's what we use, that's what we have. At the same time, the Oibershter wanted the world, he created That's him! No, that's not the reason, that's him! There's no reason, 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 it's shayach to his etzem. This is mitzad the etzem of the Oibershter we are there. That was nitgaleh at

Matan Torah. So be'emet it's from the beginning that's the kavanah of of creation. When was this nitgaleh, this nekudah that we are one with the Oibershter, that's what we mean in deeper pshat the Oibershter chose us. He chose us. You're saying that the the the gilui of it Right, that's the gilui, yeah, yeah. Because before that it was always He made us. No, he didn't make us. We are part of him. Yeah, yeah, yeah, he created Exactly! That's not That's what we're saying. Yeah, 100%! He didn't choose us, he made us. We're We We're going in a circle. I'm saying the word choice doesn't mean that. No, the choice in You're 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 like choice, we don't see it in anything else. He created us to be people. He He made us You're not listening to a word I said. I took it all in. 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 choi- 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. And and memeila it is limited. 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 it's not because of any reason. It's out of reasons. No middah, no seichel, because both oranges are equal, they're both the same. Which has no relativity to what happens here, so there was So ein hachi nami! But the but the kinda nekudah of trying to bring out this point that he took he 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? You see it in a So here it's not choice. On an unconscious level On a conscious level, for the world and us and and 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 the word choice doesn't mean bagashmiyus. It doesn't mean he chose us between it does not mean like pashut pshat. Pashut pshat means we have goyim, we have this, and he chose us amongst the goyim. If we say that, then that doesn't mean that. Then it's That's not That's That's the superficial pshat. The deeper pshat 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! It's like free of choice, but that's not the taytsh of the word. He had no So, when we say the Eibershter chose us, means he had no choice. Right. It's true. It's not free of choice because the choice only reveals He had no reason, he had no choice, there was nothing else he could do 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 we want to take the word We would never say I choose myself, because I know, because we're not talking about רוחניות'דיקע ענינים, but here we're using that term because it's the only way we could express it to bring out a co- point like that. Choose another word to replace Yeah, that's all, semantics, that's all. ועל דרך זה כביכול למעלה, this is למעלה also. רצונו ואהבתו של הקדוש ברוך הוא לבני ישראל מצד היותם בנים למקום, when we say we're connected to השם, השם loves us because we're his children and the Eibershter is אבינו, הוא כעין כביכול רצון ואהבה של אב לבניו, that's like a will and a love of a father to a son, היינו התקשרות בציור ובחינה פרטית כביכול.

Why does a father connect to his son? That's nature. So the connection, as we said before, is a connection that comes out of nature. מה שאין כן בעת מתן תורה שבחר הקדוש ברוך הוא בישראל, השם chose us, שהבחירה היא מעצם הבוחר שלמעלה מכל, the בחירה comes from the עצם of the person, היינו שהרצון והתקשרות מבחינת עצמותו ומהותו יתברך ממש הנמשך ונכלל בהם, is it's the Eibershter בעצם beyond any nature כביכול by the Eibershter. A father and a son is so connected to nature So, what we say that we're like a child to the Eibershter, it means it's still, like, a certain level of nature, a limitation of the Eibershter to us. And בחירה means that we're connected to the Eibershter even deeper than that. So what about this choice? What's changed before and after Matan Torah? בגילוי. He was megaleh this, yeah, that's what. When you have the עצם, it's easier for us to do mesirus nefesh then. Well, that's our choosing him. We're talking the Eibershter choosing us. No, he helped us by, by. Well that's true, I mean 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 his, like it was not בגילוי, and he was megaleh it. He took us out of Mitzrayim, no? That's not enough. He took us out because we're, if to be his son, he also took us out of Mitzrayim. He said that took us out of Mitzrayim because we're his children. And the Torah says that, בני בכורי ישראל, right? But this happened on the, but there was a chidush that happened, bechirah was megaleh this bechirah. What was the level before Mitzrayim? Huh? What was the level of connection between a Yid and Hashem before Mitzrayim? There wasn't Yidden. There was no really, that's what, there was no really Yidden. They were not really Yidden. They were still Bnei Noach, their connection was also, yeah, it started, Yidden, the Am Yisrael started with Avraham to a certain degree. How about who's who? Adam Harishon? Yeah, because already there's a beginning of Yiddishkeit in him. That's why by Avraham started Matan Torah, really the Matan Torah started with Avraham, but it wasn't really begiluy, and that was nitgaleh later on by מתן תורה ממש. In 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 an eved. That's why even if we don't want to go out, we're still avadim, no eved wants to be an eved. Exact, we're going to say that, he's going to say. ואילו זה פעל גם בהתקשרות שלהם, so like what he was talking then, now we're going to the segment that this made us connect to him also on such a level, שתהיה לא רק מצד הטבע והיצירה שלהם, that now we're connected to the Oibershter 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. וזהו מה שנתחדש במתן תורה, להיות בבחינת עבדים, this is the pshat that we became avadim. What's avadim? ובהמשך תרס\"ו, it says in תרס\"ו, בההפרש שבין בחינת בן ובחינת עבד בעבודת השם. If you apply the inyan of a son and of an eved in the level of avodat Hashem, it says like this, listen to this: דבן, אופן עבודתו היא מטבע נפשו, that a son serves his father, that's a nature, it's a nature of a child. וכמו שבטבע הבן להימשך אחר אביו באהבה רבה ועושה רצונו, just like a son loves his father and likes to do what his father wants, כמו כן בנשמות שנקראים בנים, by Yidden which are children, the same thing, שזהו כמו טבע בנפשם, it's a nature by us, להימשך אליו יתברך, to be pulled to him, בהתלהבות אהבה רבה, with love of אהבה רבה, ולעבדו, to serve him. אבל אין זה עבודה מכח עצם בחירתם, but it doesn't come from our essence. It's from our nature, and a nature is not essence. See, people always think, oh, if that's your nature, that's you. No, it's not. A nature is our limitation. We're limited to it, but the etzem is beyond it. ולכן אין 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, שאינו מצד הטבע שלו, an eved doesn't serve his master because of his nature, אדרבה, contrary, עבודתו היא היפך הטבע שלו, serving his master is against his nature. It says, עבדא בהפקירא ניחא ליה, like he doesn't want, אלא שהוא מצד עצמו, מכח עצמו התקשר ומסר את עצמו לאדוניו יתברך. Imagine if a person decides to become an eved, that's not a nature, that's something that comes from etzem. By the Oibershter and the Yidden, we, through Matan Torah, decided, we gave ourselves over to him. עד שמבטל כל עצמותו ומהותו ואינו מציאות בפני עצמו 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 Oibershter. Does עבד עברי have to want? עבד כנעני? No, that's כנעני, for sure. The mashal is from an עבד כנעני. An עבד עברי is not really an eved. Even כנעני, still no one wants to be a slave. That's what he said, they don't want, for sure. So if someone does want, it goes against their nature. Let's say there is a guy who wants to be a slave, like this, so it's because, because he's going against his nature. And by 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. And now we know what happened at Matan Torah, Yidden, the bechirah of the Oibershter, we were בוחר the Oibershter, we became avadim to the Oibershter, which is higher than the level of ben. It means the connection is a deeper connection than a father and a son. It means like this: a connection of a slave to a master, to in from some angle, shows more connected to the etzem than a father and a son, and that's bechirah. ועל פי כל הנ\"ל, יבואר ההפרש שבין הגאולה, הגאולה דגלות מצרים, this will explain the

difference between going out of מצרים, שלא נגאלו בו אלא אלו שרצו לצאת, that those that didn't want to go out didn't go out, and the reason we gave before was why? דכיון שאינו אלא גילוי ההתקשרות דאבינו שבשמים לבניו בחירי ישראל שפעל יציאת מצרים, אין קטיגור נעשה סניגור, because they fought. The reason the Yidden went out of Mitzrayim because the Oibershter is our father, and they fought this inyan of being a father, and they fought being a father, then it doesn't work, because a prosecutor can't become defender. And that will be the difference. But Michah had the pesel. That's not against the inyan of, we mentioned that before, Michah, he mentioned this to Michah, because all the other resha'im went out, he said, because they weren't fighting this. And this is different, ובין הגאולה העתידה, concerning the next גאולה, שבה יגאל יגאל כל אחד ואחד מבני ישראל, every Yid'll go out, גם אלה שלא ירצו לצאת מן הגלות, even those who don't want to go out, אף על פי שכל אחד הוא בניגוד לגאולה, ואיך השם אלוקיכם מושיעכם בגאולה העתידה. Even though we asked before, it's also against, it's after Matan Torah, but it's against what Matan Torah did. Matan Torah is the Oibershter, your Oibershter, you're fighting it. So he says, no, there it won't work. היות והתקשרות זו דבני ישראל להקדוש ברוך הוא מצד היותם... Huh? What won't work? The fact that you don't want to go out, it won't do it. Why? Because this... It won't stop you. Because the hitkashrus of the Yidden to the אייבערשטער מצד היותם בנים למקום, when they say they're connected like by Mitzrayim, because they're children, mitzad hateva, that's their nature, as we said before. A father and a son is nature. לכן היה אפשר לבני ישראל במצרים להשתמש בהתקשרות טבעית זו בדרך בחירה חפשית. If 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, because they fought it. וכיון שבא 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 strange expression here: שבא מעצמותו של אדם, שלמעלה מהגדרת הטבע שלו. What's the word here? Yeah. We're saying here that the banim, you could fight it with your bechirah. Why, he says? Because it comes from the etzem, which is higher than this teva. But we're saying farkert, בנים is teva. ומהאי טעמא גופא להתקשרות זו ביציאת מצרים, he says. Why, says like this, we know what he means, it's strange. He says, why did they take her go out, all the Yidden? Because the Oibershter 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 resha'im, everything disregarded because it's very high. Except those that fought that עצמיות'דיקע התקשרות of a ben. אמנם לאחר שבחר הקדוש ברוך הוא בבני ישראל בעת מתן תורה, but when Hashem chose Yidden by מתן תורה, שהתקשרות זו להיותם מצד הבחירה, since this connection comes from bechirah, what's called choice we said before, היינו מצד עצמותו יתברך, ממש the real etzem of the אייבערשטער, פעל הדבר גם כן בבני ישראל, that made made by the Yidden by מתן תורה להיות התקשרותם עם הקדוש ברוך הוא מצד עצמותם. So now you're essentially connected. וממילא בכל עת וזמן, ובכל מקום ומציאות... Without choice. Without choice, yeah. He's without choice and you're without choice, yes. וממילא בכל עת וזמן, ובכל מקום ומציאות, you said it very good. And memela, it became our etzem and our מהות. הרי מובן ששוב, בעצם, אי אפשר ליהודי להימנע מהתקשרות זו. If it became so part of our etzem, בגילוי we see it, you can't fight it. From Matan Torah. Every single Yid. Every single Yid, yeah. Yeah, but it's only for the גאולה העתידה. Other גאולות were not real גאולות, but the גאולה העתידה is for every Yid. וכיון שבמהותו ועצמותו הוא בוחר באלקות, every Yid, essentially, whether he knows about it or not, chooses Hashem and He's his eved. ומה שבחיצוניות אינו רוצה לצאת מן הגלות, and the fact that he claims he doesn't want to go out, הרי זה היפך אמיתת בחירתו העצמית. That's against his real bechirah. He doesn't really know. In Mitzrayim we don't say a guy didn't want to go out, really be'etzem he wanted to go out and it just was a חיצוניות, that's not true. Nowadays, that's the Rambam. And he probably brings the Rambam. Yeah, see, Rambam, it's 59, he brings Rambam, הלכות בית הלכות גירושין, that be'emet every Yid wants, but that only happened from Matan Torah. Why? Because we became, we were chosen by the Aibershter, and we became avadim to the Aibershter. ולכן מובן, and therefore we understand, שסוף סוף תתגלה בחירתו העצמית, סוף כל סוף, the end will be that this choice of Hashem will be revealed completely, שיבחר, and every Yid יבחר בה' לחלקו ולגורלו, גם בגילוי, everyone will even, even outwardly, superficially will want השם, וסוף כל אחד ואחד מישראל לעשות תשובה בסוף גלותן, ומיד הן נגאלין. Every will make teshuvah, and voila. Teshuvah. So if we don't see them do teshuvah, he does not come with Mashiach. Clarify. Yeah. Clarify what will be the teshuvah. Otherwise, otherwise... No, could be, I'm saying. Cuz if you look around... Clarify, and, uh, uh... I remember that, the dugma to it, but they had

After the Six-Day War, there was such a hisorerut by Yidden, it wouldn't have been apgefragt if if if majority of Yidden would become baalei teshuvah. If and the Rebbe claimed, if we utilized this right, cuz the hisorerut, if those of you remember those times, the hisorerut of Yidden, farshtekte places in far, far away countries got the Jewish pride. In Israel. Russia had a whole movement of baalei teshuvah many, many years before the the iron curtain fell. Where did it start? Started with the Six-Day War. So the Yidden started feeling the pride. And the Rebbe said, when it says \"והיה ביום ההוא יתקע בשופר גדול\", that a whole big shofar will blow and the Yidden will come back, the Six-Day War was that shofar. And we didn't, we messed up. That was the שופר גדול, could have been. So, and it was at a small time. So if 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 Eibershter could do it. But he'll do it, then we'll go out. So how was it that we had people amongst us that says this סטרא אחרא, and they were saying even, how how can you, how how can you say that? I mean, that's the koach of the That's the koach of the סטרא אחרא. I don't know what it is, but I know. Powerful guy, that's what. אז ער קען א מאמר חז״ל פארדרייען. Yeah, that's what the Rebbe said. The Rebbe said, או דאס, that that the sefer, I think he wrote then, yeah, האט מיר מבלבל געווען ראש השנה מיין דאווענען. האט מיר מבלבל געווען, that disturbed ראש השנה my דאווענען. Rosh Hashanah my other דאווענען. You get it? But this is after the Six-Day War saying there was no nisim. Right, right. And he writes it can't be that was nisim because to see ניסים, רשעים, how can the, 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. סאטמארער? סאטמאר רב? Yeah, yeah. Someone wrote to the Rebbe that he brings ראיות and this, that Hashem doesn't make a nes through רשעים. So the

Rebbe answered this guy: והרי Dr. Kastner היה וכולי, right, Dr. Kastner was a rasha. According to them, he was a פרייע ייד. 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 through Kastner 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 אויבערשטער do the nes? Dr. Kastner was In their eye, he was a rasha, no? How, 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 Dr. Kastner היה, he didn't want to write the word רשע, וכולי, והציל, saved, וכולי, ועושים אותו יום משתה ושמחה עד היום הזה. He was he was murdered in the street afterwards in in Tel Aviv.