בנוגע צו מתן תורה דערציילט די Gemara, concerning Matan Torah, the Gemara says, בשעה שעלה משה למרום, when משה went up to heaven, אמרו מלאכי השרת לפני הקדוש ברוך הוא, the מלאכים said to השם, רבונו של עולם, מה לילוד אשה בינינו? What's a human being, a man, a person that's born from a human mother, I mean a human being, what's he doing here amongst us? אמר ליה, השם said, אמר להם, השם said to the מלאכים, לקבל תורה בא. He came to receive the תורה. אמרו לפניו, so the מלאכים said to him, to השם, חמודה גנוזה, שגנוזה, this this this precious thing that was hidden for so many generations, אתה מבקש ליתנה לבשר ודם? You want to give it to a human being? מה אנוש כי תזכרנו? It's לשון הפסוק, but it means what's a human being even, what do you think, what do you care about a human being, give it to them? תנה הודך על השמים, give your beauty, your glory, give the Torah to us, על השמים. אמר ליה הקדוש ברוך הוא למשה, so Hashem said to משה, החזיר להם תשובה. In other words, you answer them. אמר לפניו, so he said to him, רבונו של עולם, תורה שאתה נותן לי, מה כתיב בה? Tell me, what does it say in the Torah you're giving me? So first Hashem said, it says, \"אנכי השם אלקיך אשר הוצאתיך מארץ מצרים. I am Hashem, took you out of Mitzrayim.\" So אמר להם, so Moshe turns around to the malachim, and says, \"למצרים ירדתם? You guys went to מצרים? לפרעה השתעבדתם? You were working for Pharaoh? תורה למה תהא לכם? What are you going to do with the Torah? Torah is not for you.\" Then he continues, שוב, also, מה כתיב בה? What else does it say? So Hashem said, \"לא יהיה לך אלקים אחרים. Don't have other gods.\" So he turns to the malachim, and says, \"בין עמים אתם שרויים? Are you living amongst the גוים שעובדים עבודה זרה, that worship avodah zarah, that Hashem has to tell you stay away from avodah zarah?\" און דערצו האט משה געענטפערט די מלאכים וועגן די אנדערע דברות. So Moshe also answered about the other of the Aseret Hadibrot. One thing was Shabbos, you have to rest. All week you work, Shabbos you rest. כלום אתם עושים מלאכה? What, you guys work? משא ומתן יש ביניכם? You guys have business? Then it says in the Torah, \"כבד את אביך ואת אמך, honor your father and mother.\" אב ואם יש לכם? You have a father and mother? קנאה יש ביניכם? What, do you have jealousy? יצר הרע יש ביניכם? You have a יצר הרע? What The Torah is not for you. מיד הודו לו להקדוש ברוך הוא, so they thanked him, they admitted to Hashem, \"You're right.\" Then the Torah is not Where did the angels come from? Hashem created them. They're created? Yeah. They have no freedom of choice or anything else? No. They're created just to do what they're supposed to. That's it. What's the point? This was before Matan Torah? Huh? Wasn't one of them like a human being at some point? I thought one angel was a human being at one point. That time Chanoch, and Eliyahu also later on became a מלאך, but it's a different type of מלאך. And this was Before Matan Torah, when Moshe went up, yeah, Moshe went up before before he took the לוחות, where the Torah You know what was written there? Yeah, the whole Well, the Eibershter, the Eibershter told him. I'm saying, was it was was he like extemporaneous or he already knew in advance Probably knew, but it seems like a kind of plan question and answer, plan challenge. Moshe Rabbeinu.

שטייט אין ספרים, so it says in different ספרים, אז יסוד הטענה על פי הלכה פון די מלאכים תנה הודך על השמים, that the whole foundation of the complaint of the מלאכים that you should give the Torah to שמים, איז דאס דינא דבר מצרא. It's based on the halachah of דינא דבר מצרא. In other words, the מלאכים were תלמידי חכמים, and they knew the halachah, and based on this halachah, they wanted the Torah. What is the halachah? So it says like the din is, the law is like this, אז אויב איינער פארקויפט א פעלד צו א צווייטן, if someone sells a field to somebody else, האט דער בר מצרא, דער שכן די רעכט צו נעמען די פעלד פון דעם מקח. The neighbor, if he's if he would like to buy it, not only does he have first first refusal, and he's first choice, even if the guy who sold it, sold it already to a stranger, he could come to the guy who bought it and take it back, פאר וואס? עס איז א טובה פאר דעם בר מצרא, the Gemara says. It's good, it's better for the neighbor, אזוי ווי ער האט זיין פעלד צוזאמען, since he has a field right next, so if he's going to buy this one, he'll have it together. און Torah זאגט, it says in the Torah, \"ועשית הישר והטוב בעיני השם, do do what's good in the eyes of Hashem, do good.\" So therefore he has a right to take it away from the other guy, and it should stay his. In other words, we tell the guy who bought it, \"For you, what difference does it make? If you have the field here, you will find a field someplace else. You can always buy fields, it's all the same for you. For him, it makes a difference, so therefore he gets it first.\" דאס האבן די מלאכים געטענהט, this is the מלאכים's טענה. ווייל די תורה איז גנוזה, the Torah is hidden, which means געפינט זיך במרום, the Torah is in שמים, און זיי זיינען בשמים, and they are in heaven, האבן זיי דעם דין פון בר מצרא צו באקומען די תורה. So they're first choice. So they're the neighbors to the Torah, so they get the choice to get it. און דעריבער תנה הודך על השמים. That's what he said, so give your glory, give the Torah to us because we are the neighbors. Is there a kesher between Mitzrayim between Mitzrayim and מצר? No, no, no. מצר means the border, no. Even if it's different, because here you have all the fields, here there's no Torah. Oh, we're going to go into this whole thing. This whole sichah is going to discuss what was the answer to the question. So, all these answers. ומזה איז מובן אז די מלאכים האבן געוואלט צו נעמען די תורה, this explains how the מלאכים wanted to take away the Torah, know that וויבאלד עס שטייט שוין אין תורה צו את בני ישראל, דבר אל בני ישראל. In the Torah it says, speak to the Yidden. So, the Torah already was written in a way that it's given to the Yidden. Speak to the Yidden, tell the Yidden. So, how did they think of taking it away? Because if it's given already, they're not just asking for it, they're saying take it away because it's already made for the Yidden. But the answer is weil weil the din by בר מצרא is, the din in this case of a neighbor, אז אויך נאך דער מכירה, even after it's sold, איז מען מסלק דעם לוקח פון שדה, you can kick out the buyer from the field, און מען גיט עס אפ צום בר מצרא, give it to the neighbor, that's it. So, they said to to Moshe, to the Eibershter, true, you already wrote the Torah for them. Too bad! We're the neighbors, we get first choice. And even if you gave it away already, we take it back. Ah? How long is that that זכות good for? Oh, enough time that he had to go bring money, it's there's a time limit for it, it's not It's normally a short time. Yeah, yeah, yeah, yeah, yeah. Nu, so what's the answer to the ta'anah? In the Gemara we find the answer is, do you have a father and mother? Do you have an yetzer hara? But if the ta'anah was בר מצרא, so we got to find what was the answer. We'll now look of their ta'anah. You find in the mefarshim כמה teirutzim. As a answer to that ta'anah why their ta'anah is not valid, mefarshim give different reasons.

ומעניין the Rebbe says, I'm going to wait quote a few. Number one, the דין פון בר מצרא איז שייך נאר ביי קרקע, נישט ביי מטלטלין. One answer is that the whole din of בר מצרא is only by קרקע, by land, not by מטלטלין. You can't say if I'm sitting next to your hat, so I get first choice when you sell your hat! און תורה איז דאך נישט קיין קרקע. Torah is not קרקע. That's one answer. Another answer is, דינא דבר מצרא is נאר ביי מכירה, נישט ביי מתנה. דינא דבר מצרא only if you sell it, not if you give a present! If somebody says that the the the owner wants to give somebody a present, so the neighbor says, \"No, give me the present!\" I don't want to give him a present! Ah? און די תורה איז, ער האָט געגעבן געוואָרן מתנה, תורה is a present! ג', another answer: אידן זענען קרובים לקדוש ברוך הוא, we are like relatives to Hashem. שנאמר, like it says, מי גוי גדול אשר לו אלוקים קרובים אליו, there's a pasuk, who is a nation that has a God close to him, but close is the same expression as a relative. און נאך מער, אידן זענען בנים לאלוקים, not only stam relatives, to be a cousin, we're children! און ביי קרובים, וכל שכן וקל וחומר ביי בנים, גייט נישט אן די בר מצרא. And if the guy wants to sell it to a relative of his and or to a son of his, there's no din of בר מצרא. So, how could the malachim, that's what the answer to the malachim: you want to claim it? I gave it I'm giving it to the אידן who are relatives of mine. ד', the fourth teirutz: אויף משה רבינו שטייט אז ער איז געווען איש אלוקים, says in a pasuk, Moshe Rabbeinu was איש אלוקים. זאגט דער Midrash, the Midrash says מחציו ולמטה איש, מחציו ולמעלה אלוקים. איש אלוקים, is he a man or is he God? So, it says half, from half down he was man, from half up he was a God. That means, what's he God? He was spiritual, he was godly. משה רבינו איז געווען בר מצרא צו דער תורה וואס איז אין שמים. So they ta'anah, how could you give it to Moshe when we're neighbors, because we're in shamayim? Moshe is also in shamayim, so Moshe is also a neighbor! And the din is that if you have two neighbors, you can sell it to whichever one you want. So, he gave it to one neighbor, so Moshe is the neighbor, that's the answer. So, fourth answer. ה', a fifth answer: It's in the פסוק, ויעמד העם על משה מן הבקר עד הערב, it says in Parashat Yitro that the nation was standing next to Moshe from morning till evening. זאגן Chazal, so Chachamim tell us, אז משה רבינו איז געווען א דיין דן דין אמת לאמיתו, משה was a judge, and the din is that if a judge paskent a real, real אמת'דיקע דין, איז כאילו נעשה שותף להקדוש ברוך הוא במעשה בראשית, he becomes a partner to the Oybershter in the creation. און דער דין איז, the din is אז אויב דער לוקח איז א שותף פון דעם מוכר, גייט נישט אן דער דין בר מצרא. It says the whole din of בר מצרא doesn't apply if the buyer, not the neighbor, the buyer happens to be a partner. Let's say this guy has a partner, and he wants to sell the field to his partner who is not a neighbor, and this other guy comes and he's a neighbor, so there's you don't have to give it to the neighbor. And אידן, Moshe was a partner to the Oybershter. But you're a partner in that field, though, no? We'll see all the peratim soon. You see here You see what he says here? We'll see later he You know what, sure. לכאורה קען מען פרעגן אויף די לעצטע צוויי תירוצים, on the last two answers, we can ask a kashya. What were the last two answers? One was that Moshe Rabbeinu was also godly, he was also in shamayim, half and half, and half and half, so half of him was there. And the other answer is Moshe was a partner of of Hashem. משה האָט דאָך קיבל תורה מסיני, נישט נאר פאר זיך, משה didn't take a Torah for himself only, נאר פאר אלע אידן, for all the אידן. So, what kind of answer is it to the מלאכים that Moshe Rabbeinu is in shamayim? fine, but you're not giving it to Moshe, you're giving it to the יידן. They're not partners, they're not in shamayim. פרא מפרשים וואס זאגן, so some of mefarshim say, אז אלע יידן זענען בני מצרא צו תורה. All the Yidden are considered neighbors themselves, ווייל די נשמות, די נשמות פון יידן זענען גזירה, גזורות תחת כסא הכבוד. So not only Moshe is also a neighbor to part of Shamayim, all the Yidden belong in Shamayim, because our neshamot all come from under the כסא הכבוד. Okay. So m'meila you could say that the answer that we gave before that Moshe is part close to Hashem, close to the Torah, close to all the Yidden. Second thing, בשעת מתן תורה זענען אלע יידן געווארן שותפים עם הקדוש ברוך הוא. By מתן תורה they all became partners. דערווייל די יידן האבן שוין געהאט די מצוה פון שבת פון מרה, פאר מתן תורה. The Yidden already had before מתן תורה the mitzvah of Shabbos, because in Marah, one of the stops the Yidden made after they left Mitzrayim till still Har Sinai, was Marah, there they got they got the mitzvah of Shabbos. ואמרו רז״ל, the Chachamim tell us, כל המתפלל בערב שבת ואומר ויכולו, if ערב שבת which is Friday night, you daven, you say ויכולו, אויסער כילו נעשה שותף להקדוש ברוך הוא במעשה בראשית, he is also a partner to the Eibershter. So m'meila this brings back the other two teirutzim. It's because the last two teirutzim we thought the teirutz that Moshe is a partner is a neighbor himself and Moshe is a partner, we ask it's not an answer because it's only Moshe. No! All the Yidden are neighbors there, all the Yidden's neshamot happen to be there, and all the Yidden are called partners because they daven Shabbos and the מעשה בראשית, they had Shabbos. Fine. So now we're back to five answers why this din of די malachim's ta'anah is not a ta'anah.

Aber, the Rebbe says, tzrichim in the אלע געבראכטע תירוצים have a kashyah on all all the teirut zim that we said before. The main part, if this if anyone of these teirut zim is the right teirut z, how does it fit to the Gemara? קיין איינע פון זיי ווערט נישט דערמאנט אין דער מענטש פון משה רבינו to the malachim! Not one of these is mentioned in Moshe Rabbeinu's answer! If their ta'anah was bar metzra, Moshe should have answered them: \"I'm also bar metzra,\" or whatever, \"It's not it's not karka,\" all the answers we gave. Moshe didn't say that! Adrabah! Contrary! In the לעצטע דריי תירוצים וואס ער ברענגט, לכאורה דער היפך פון דער טענה פון משה רבינו. In the last three answers, it's complete opposite of what we said! The last three answers tell us, what are the last three answers? The last very last one that it's a shutaf. The one before that, we're neighbors. The one for the one before that, that neighbors because we're part of The one before that, we're relatives. Yeah? Now, all these, if you look at the Gemara, if these are the answers, they're the opposite of what Moshe Rabbeinu said! According to these answers, what should have Moshe said? \"You claim you're up there, this? We're also up there!\" What did Moshe say? Farkert, we're here, we're down here, we have a yetzer hara! So that's not the answer. In the תירוצים ווערט ארויסגעשראכן, משה רבינו in these answers, you stress the point אז משה און יעדער ייד, משה and all the yidden are קרוב להקדוש ברוך הוא. That's number one. Another answer is a shaychut to shamayim, we all belong to the shamayim. Oder a שותף להקדוש ברוך הוא, partners. The Gemara aber bringt aroys farkert. The Gemara says opposite! אז די תורה פארבונדן מיט ירידת מצרים, תורה is the opposite, down here. עס ברענגט ארויס די גשמיות פון דער מקבל. It brings out that the gashmiyut, how low we are, that we have kin'ah and yetzer hara and all these things. So you can't say any of these answers. אזוי איז אויך שווער אין יעדן פון די ערשטע צוויי תירוצים, besides the general kashyah on every one of these teirut zim, the first two, there is a kashya on each one separately. Another kashya. What's the kashya? In the ערשטן תירוץ, the first teirutz, what was the first teirutz? That whole דין of בר מצרא is only by קרקע. Not מטלטלין. And Torah is not קרקע. So he says like this: דאס וואס ביי מטלטלין איז נישטא די דין פון בר מצרא, the whole reason why טאקע is no דין that by מטלטלין, you also if you're a neighbor, you get first choice, פשוט, פאר דער טעם פאר די דין פון בר מצרא, what's the whole reason why we give this neighbor the first choice? אז ער זאל האבן ביידע פעלדער צוזאמען, you should have it together, איז נישט שייך ביי מטלטלין. By מטלטלין not שייך. Why? פאר מטלטלין קען מען קויפן ערגעץ אנדערש, ברענגען אהין קענען. Like this, you have your your your chair here, and the guy is selling a chair right next to you, so you say, \"I want to get first.\" Go someplace else and buy a chair and bring it here! You could get a different chair. By קרקע, you can't say, since he has his קרקע here, you can't get another one here. If that's the reason, that טעם is נישט שייך by Torah. Even if you'll say Torah is not קרקע, but the the reason why מטלטלין this דין doesn't apply is not שייך by Torah. כי די תורה איז אַ זאַך וואס מען קען נישט ערגעץ אנדערש נישט קריגן. The whole reason why מטלטלין is because you get it someplace else, there's no other Torah! You can't go to the So the Torah in this case is similar to קרקע, that since there's no place to get, so ממילא they deserve it first. That's the first teirutz. And the צווייטן תירוץ, the second teirutz was what? That this doesn't apply to a present, only applies to a sale. Noch on the צווייטן תירוץ, the problem is: If תורה געפינט מען דריי לשונות. You find by Torah three three expressions: ירושה, Torah is an ירושה, inheritance. עס שטייט: תורה צוה לנו משה מורשה. Torah is given to them by Moshe, is an inheritance. Torah is also called a מכירה, a sale, כמאמר חז\"ל it says, the Midrash says, אמר הקדוש ברוך הוא לישראל: מכרתי לכם תורתי, I sold you my Torah. And Torah is a matanah, כמאמר חז\"ל, Chazal say: ג' מתנות טובות נתן הקדוש ברוך הוא לישראל, השם gave Yidden three presents and one of them is Torah. או כנוסח התפילה we say in davenen: זמן מתן תורתנו, מתן is a matanah. די דריי לשונות ווייזן אפ דריי אופנים וואס איז דא די שייכות פון תורה צו יידן, these are three ways Yidden are connected to תורה, מבואר במקום אחר, it says in other places. היינט, צום באלד אז תורה האט אין זיך אויך מכירה, איז דאך שייך דינא דבר מצרא אויף תורה. Torah is also a sale, Torah is not just a present. And by a sale, there is a דינא דבר מצרא, so we're back, the מלאכים seem to be right. How? We work for it. No, we work, we put in effort to keep the Torah. That's the that's the way we buy, buying, you pay for it. You give an exchange. So, we gave it.

נאך א תירוץ איז דא פאראן, וואס לכאורה איז מער מתאים בלשון הגמרא. There's another teretz besides the five, and that one seems to fit to what the Gemara says. בהקדמת ביאור המפרשים, to explain בכלל what the מפרשים say, אז טענת המלאכים is in חלק הסוד שב store. When the מלאכים asked for the Torah, they didn't ask for the the Torah, the physical Torah the way it is. That's not what that's not what they asked. אייך מלאכים וויסן אז צום חלק הפשט ועשיה האבן זיי קיין שייכות ניט. They know, they saw the Torah, they know it says there, keep Shabbos, there's no shaychus there to them. They're not shayach to gashmiyut. וממילא זיי האבן געטענה'ט פאר בר מצרא אין חלק הסוד, the פנימיות התורה, the spiritual part of Torah, the chasidus of it, that they wanted. באלד אז צו יידן האט מען געגעבן די גאנצע תורה, יידן are getting the whole Torah. If the Yidden, when we got the Torah, we got פשט, רמז, דרוש, סוד. מלאכים האבן געקענט נעמען נאר איין חלק, the מלאכים only get one part. Is their דין אז מוכר כל נכסיו לאחד לית בה משום דינא דבר מצרא. If you have a guy who wants to buy all your properties, among them is the neighboring property, is the one that's neighboring to him, and there's somebody else, no, I'm sorry, I tipped what I said. Somebody wants to buy all the property, he's not a neighbor, a stranger, says, \"I'm making, I'm taking all your property.\" And then, but he is not a neighbor. Comes a neighbor and says, \"But I want to buy it.\" And you ask the, you ask the neighbor, \"Want to buy everything?\" \"No, no, I'm only buying this.\" So the דין is: no, you don't have to sell it to him, you sell it to the other guy. And that's exactly what happened here. The מלאכים only wanted one part, the Yidden are getting all the parts, so that's another answer why they're not. They can't take the simple פשט. They can't put on תפילין, they can't do this, ציצית, they can't do this. אויך איז דא א דין, there's another דין, אז אויב דער מצרא דארף עס האבן לרווחא, והלוקח דארף עס פשוט פאר פיקוח לשעה, if the neighbor wants it not because he needs the money, he needs the, what you call it, he needs the field, it's an investment! And the stranger who bought the field or wants to buy the field needs it pashut, is in פשוט פאר פרנסה, גייט נישט אן דינא דבר מצרא. So there is no דינא דבר מצרא. אזוי אויך בי די יידן, that's another answer to the מלאכים. דאס וואס יידן דארפן האבן די תורה, איז עס בדוגמת פיקוח לשעה, the Yidden need it, pashut they must have it, weil תורה איז די חיות פון יידן! We must live with it, כי הם חיינו. ודורך תורה איז א ייד ניצול פון יצר הרע. Through Torah we win the יצר הרע, כמאמר חז\"ל, it says: בראתי יצר הרע, Hashem says I created יצר הרע, בראתי לו תורה תבלין, תורה is the antidote to yetzer hara. מה שאין כן מלאכים, וואס האבן געוואלט חלק הסוד שב store, they only wanted the spiritual, the secrets of תורה, און האבן נישט קיין יצר הרע, איז דאס על דרך לרווחא, by them it's, a חיה, a Torah, it's a סוד, it's great things, it's great profit! But it's not something that you need to live, to survive, and we need to survive. So memela, that's why we don't have to give it to the מלאכים, because these two reasons: because they only asked for this חלק הסוד, number one, we're getting the whole thing and they're getting only one part, so it doesn't דבר מצרא doesn't apply. And another thing is, we need it pashut for our existence and they need it for profit. אבער אויך אויף די תירוצים קען מען פרעגן, you could ask on this also: דאס וואס משה האט געענטפערט: למצרים ירדתם? And משה said to them, \"Did you go to Mitzrayim?\" כלומר, וואס האט ער זיי געזאגט? איר ארבעט, משא ומתן, you have business? אב ואם, father, mother? יצר הרע יש ביניכם? So what did he mean to say? המלאכים זענען נישט שייך צום חלק הפשט ועשיה שבתורה. When he answered that, he answered obviously, you're not שייך to this, you're not שייך to not to steal, but that's not what they asked for! Doesn't make any sense. If that if we're saying that they asked for because חלק הסוד, and the answer is because you're not getting the whole thing, איז דאך א קליינע חידוש, the fact that he says you can't have the פשט, that's not a chiddush by them. די מלאכים האבן דאס געוואוסט פריער, they knew it, און האבן לכתחילה געבעטן חלק הסוד שבתורה. לכתחילה they didn't ask for the simple פשט in Torah. און דער ענטפער אויף דעם אז מוכר כל נכסיו לאחד לית בה משום דינא דבר מצרא, אדער תורה איז די חיות פון יידן, ווערט אפילו ניט דערמאנט אין דברי משה. If the whole answer of Moshe is one of these two things, that we're getting the whole Torah, you're getting only part, and it's נוגע to our איי, that doesn't say in the Gemara. All it says in the Gemara is the simple פשט of Torah doesn't apply to you. That's not an answer to them, because that's not what they asked for. This is only possible to be an answer if they asked for the פשט of Torah, the simple פשט, you're not שייך to it. They knew they're not שייך, so they only asked for סוד. So what's מ'שטעלט them? So that answer is not answering them. אלא מאי, the answer is we're getting more than you. That's not mentioned in the Gemara. The Gemara should have said that! He answered them, we're taking the whole thing. און דאס וואס תורה איז נייטיג לשעתה ביי אידן מצד מלחמת היצר, איז א הסבר פון דעם מצב ווי זי איז יעצט ביי זיי. The truth is, one part does make sense. We said the second answer here, that we need to fight the יצר הרע. You guys need it for profit, we need it for to survive, to fight יצר הרע. Okay, that fits with the words that he answered them: Do you have a יצר הרע? We have a יצר הרע. That makes sense already. אבער פון דעם לשון פון תשובת משה באריכות בזה: \"כלום אתם עושים מלאכה? משא ומתן יש ביניכם?\" And he gave them the whole אריכות: Do you have... Do you work? Do you have business? Do you have a father? איז משמע, the תשובה to the מלאכים is not אזוי מצד דעם ענין פון מלחמת היצר. It looks like he didn't answer them because we have to fight the יצר הרע, נאר מצד דעם כללותדיקן ענין. When he said, you don't have a yetzer hara, he didn't mean we need this to fight the yetzer hara, he meant to bring out all the things are not shayach because you're in רוחניות, not in גשמיות. אז חלק הפשט איז ניט שייך צו די מלאכים, he's telling them that it's not shayach to them. But that's That's not an answer, cuz they didn't They never asked for that. So obviously, that couldn't be the peshat that he asked for the חלק הסוד, and we're answering them that we get both. So mimela we're back to the שאלה: What is the answer to the מלאכים's טענה? They're saying we want it because of דינא דבר מצרא, and they seem to be right! Why didn't we give it to them? And all the different ביאורים that are written why not, the Rebbe says is not written in the Gemara, and it doesn't Some of them don't even fit themselves. Is there a ביאור בזה?

So the Rebbe explains it like this: דער תכלית פון תורה איז וואס על ידה ווערט דורכגעפירט די כוונה פון הבריאה פון נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. The whole purpose of Torah is that through this we accomplish Hashem's desire to have a house in this world. כי ידוע, the דיוק אין ווארט \"dirah\", you know when it says the word \"dirah\", he wants a a a place to live, אז אזוי ווי א דירה געפינט זיך דער אדם בכל עצמותו, just like in your house, you are there with your whole essence, אזוי איז נתאווה הקדוש ברוך הוא אז עצמותו יתברך זאל נמשך ווערן בתחתונים. The Eibershter wanted that His עצם should come down here. און דאס ווערט דוקא געטאן דורך תורה. How do you bring Hashem's עצם down here? Through Torah. ווייל דורך תורה איז \"אותי אתם לוקחים\". When it says, through Torah, you're taking the Eibershter. און מצד זה, פאלט אפ טענת המלאכים פון דינא דבר מצרא. That knocks down the טענה of the מלאכים that they are neighbors. Why? The din is אז אויב דער בר מצרא וויל די שדה צו זריעה און דער לוקח לבניין בית, if the neighbor wants it to buy the field because he wants to plant there, and the stranger, the other person who wants to buy it wants to build a house, גיט מען די שדה צום לוקח, you give it to the buyer, not to the בר מצרא, ווייל ישוב עדיף. To settle it, to it's better. We'll learn sooner the exact words in דינא דבר מצרא. על דרך זה בענינינו, so too here, that's the answer. כיון דער תכלית פון תורה איז צו מאכן לו יתברך דירה, א בית בתחתונים, the Eibershter gives us the Torah so we should make for the Eibershter a house, פאלט אפ טענת המלאכים מצד דינא דבר מצרא, so he has no ta'anah. Because he's telling him, you want it for whatever reason, but we want it for a house, and if we're going to do it for making a house, that's the din. We get it first. A house for the seller, not for the buyer. A house For the seller. Good, but but we're making a house. We're paying for building. Okay, but we're still building a house. Still building a house. And is this written in the Gemara? Yeah. און דאס איז וואס משה האָט געענטפערט. That's what Moshe answered: \"מצרים ירדתם?\" You went to מצרים? \"כלום אתם עושים מלאכה?\" You work? \"משא ומתן יש ביניכם?\" You do business? Which he tried to show that that do you guys, are you in תחתונים? You're not. תורה איז שייך צו אידן ווייל דאס איז פארבונדן מיט ישוב העולם. Torah comes to the Yidden because it's connected to the world, עולם הזה הגשמי, in this world. He said, you live among the nations? We live among the nations. We're in this world. We have קנאה יש. Davka. But Torah is given כדי צו מאכן א דירה לו יתברך בתחתונים. Torah is made to make a dirah down here. The malachim know all this? I don't know if they learned the sichah. I don't think they learned this sichah. The question is, why can't they make a dirah up there? Huh? Sounds like they have קנאה too. They wanted the Torah. That's not קנאה, they want something good. קנאה means they're jealous or something. So you say they would have made a dirah up there. Yeah, lichorah they make a dirah up there, after it's gonna be weiter. But he's gonna kvetsh here, we'll see where the vayter is. didn't have a good track record because Why, because Shemchazai veAzael? Shemchazai veAzael. They complained, and they came down, and they didn't do a good job. Oh, when they came down, but the malachim complained that Yidden shouldn't, the people shouldn't be made, and the Eibershter didn't listen to them. Then a few of them came down, and they ruined it. דאס וואס מ'האט נישט געגעבן תורה to the malachim, he said now like this: the Torah down here is because we bring down עצמות. We make a dirah for the עצם of the אייבערשטער, and that עצם comes down here. Do we need המשכת העצם in למעלה or not? So it sounds like, so far, למעלה there is no המשכת העצם, so they can't accomplish it, so they can't make a house. Down here, you could bring down, make a דירה, you could bring down the עצם. So he says, דאס וואס מ'האט נישט געגעבן תורה to the מלאכים, the fact that they didn't give the Torah to the מלאכים, איז נישט ווייל די עליונים דארפן נישט אנקומען צו די המשכת העצם שלמעלה מן התורה. It's not that the עליונים up there don't need the המשכת העצם that comes through Torah. They also need it. ווארום איך אין עולמות העליונים איז מצד עצמו מער בלויז הארה מאלקות יתברך. In the higher worlds, באמת, the way the אייבערשטער made those worlds, there's only an הארה there. און זיי זענען א ירידה מער פונם יתברך. And since it's only a ray of the אייבערשטער, it doesn't have the עצם, and that means it's lower. They also need something to fix them, to bring them to a higher מדרגה, to have the המשכת העצם. און דורך עבודת התחתונים ווערט אויפגעטאן די המשכת העצמות. The המשכת העצמות, this that we ממשיך the עצם, the דירה לו יתברך, even up there comes through us working down here. אין גאנץ סדר השתלשלות, what we do down here, so we said before, is a דירה that we make a דירה down here. It's through the דירה down here that we're ממשיך the עצם all over. And he gives, כידוע דער משל פון דעם, there's a משל, אז מ'וויל אויפהייבן א בנין דורך כלי הגבהה נקרא ליבער, is the לשון in Tanya, when you want to pick up a building with a כלי which is called a liver, in English it's called a lever, a lever, דארף מען אונטערלייגן דעם ליבער אונטער די חלקים בתחתונים שבבנין. You put a lever on the lowest, under the lowest part. אבער אויב מען וועט עס אויפהייבן פון אינמיטן, if you're going to put the lever in the middle, וועט ער נישט מגביה זיין די תחתונים. He wouldn't, certain parts wouldn't come up with it. So in order to have everything included in the picking up, it has to be all the way on the bottom. So ממילא, you have to have the המשכת העצמות down here, because they need המשכת העצמות, but they couldn't say, \"Okay, give us the Torah, we'll bring המשכת העצמות.\" If they were to have the Torah and they would make המשכת העצמות, what would be? They would have it up there. It'll go from there up, but it wouldn't bring it down here. When we do it down here, we do it for them too. Include them. Angels couldn't come down? No. What about the, what's the story with the four? They just mentioned before that they tried to come down and it didn't work, you see. און דערפאר מוז מען געבן תורה דוקא למטה בעולם הזה התחתון שאין תחתון למטה הימנו. That's why it has to give them down here to the lowest level. און דורך דעם, when you pick up from the lowest, ווערט אויפגעהויבן דער גאנצער בנין פון סדר השתלשלות, the whole בנין of סדר השתלשלות is picked up. און דאס איז אויך וואס משה האט מדגיש געווען אין זיין תשובה, this is what Moshe stressed in his answer, קנאה יש ביניכם, what, you have jealousy? יצר הרע יש ביניכם, you have a יצר הרע? It means like this, ארויסצוברענגען, he wanted to show them that you need the בנין in the lowest world, תחתון במדריגה, the lowest level, שאין תחתון למטה הימנו, there's nothing lower, בענין הסתרת יתברך, there's nothing lower in how much Hashem is concealed, עד שהוא מלא קליפות, it's full of קליפות, and only here you can accomplish it. And that's his answer. So he answered them, so the nekudah of his answer in the Gemara is how low we are. That's basically what he said, that we find ourselves in a place where there's a יצר הרע, we have גשמיות'דיקע parents, and we have we work and we we do we work for parnasah. What was this all according to this peshat? To tell them that we need to build a building, and the building can only be built down here. And mimela, you want it not to build the building. We are doing it to build a building, and that's halachah, that if you wanted to build a building, then there's no din of בר מצרא. איז אבער פארט נישט קלאר. He said, but it's still not clear. באמת, טאקע כדי צו מאכן א דירה לו יתברך בתחתונים דארף מען האבן די תורה למטה, true. In order to make a dirah down here, you have to have the Torah down here. דאס נעמט אבער נישט אראפ די טענה, טענת המלאכים מצד דין דבר מצרא. But they still could have a ta'anah as a neighbor. סוף סוף זענען זיי בני מצרא און זיי ווילן מאכן א דירה, א בית עכ\"פ בעליונים. All we said before is that if you do it from on top, it won't accomplish the bottom. Doing the bottom accomplishes everything. So they say, \"I don't care about the bottom. From our perspective, we're here, we're neighbors, we have a din of בר מצרא, and we'll build a בית. You won't get from it, tough luck.\" So what kind of answer are we giving them? That the real בית you could build and then you bring it all over. They're not interested all over. And you could do it there.

מוז מען זאגן, so we have to say, אז דער ענין פון דירה לו יתברך, המשכת העצמות, the fact that we can make a dirah, a בנין, which in this case means to bring down the עצם, קען מען בכלל נישט טון, אפילו נישט בעליונים, מלאכים can't do it. Not the peshat that they won't, that the kabbalah is only from there and up, not lower. You can't do it. דווקא דורך עבודת התחתונים, only down here when we work, דער עצמותו יתברך נמשך סיי פה שלטה we could bring Hashem, the עצם of Hashem here and all over, only if we do it down here. Why can't you? Why can't they do it up there, bring up there in in that level? הביאור טעם הדבר the reason for this is, that כוח העצמות was in Torah. This כוח the אייבערשטער put Himself into תורה, ונתגלה, קומט ארויס בפועל an עבודה פון נשמה, wie sie געפינט זיך אין די מצרים וגבולים פון עולם הזה. When do you reveal the עצם of Torah only if you're down here and you have the מצרים וגבולים, you have the the limitations, and nevertheless you you you you do the right thing, that is מגלה the כוח העצמות. If you don't have these tests, and you don't have the the the the concealment, the Torah will not be מגלה עצמות. The נשמה קומט אראפ אין עולם הזה, an עולם of קליפות וסטרא אחרא. The נשמה comes down to a world which is full of קליפה, full of she's נגד השם ממש, which is against Hashem. און אין דעם נידעריקן עולם איז ער לוחם מיט די יצר הרע. This low world, it fights with the יצר הרע, ברעכט דורך אלע מבוססתים breaks through all boundaries, און זי מהפך חשוכא לנהורא and changes that from darkness to light. אט דאס! This is what does it, the iskafya or the ishapcha from קליפה, the fact that we change and we push away and we change over the קליפה she's נגד השם ממש which are against Hashem, to an ענין של קדושה and we transfer it transform it into קדושה, is an ענין של התחדשות. That's something that's new. ער מאכט פון דעם יש, the yesh is ayin. We're taking a yesh, welt which is a yesh and you make ayin out of it. Ayin is bitul to Elokus and that's something that's against the nature of the world. And that's התחדשות, that's something new. און דער כוח התחדשות איז העצמותו יתברך. The idea, the power of making something new no one else could do. To make yesh me'ayin, only the Aibershter, the עצם of the Aibershter could do it. To make from יש back to אין, only the koach of the Aibershter and we have that koach. So, when we do that we're ממשיך עצמות. וזהו לבדו בכוחו ויכולתו לברא ולחדש יש מאין He's the only one could make יש מאין און ער גיט אים כוח צו מאכען מאין יש. He makes from יש יש from אין he gives the koach to make from יש back to אין. And the only the Yidden could do it, because only down here you could do it. So, he's saying like this, not only would the malachim, if they would take the Torah, not be able to make המשכת העצמות down here, only there, which is not enough, which then they could say it was not enough, I don't care about you, they couldn't even do it. You could only do it down here, because down here the up there if they would bring the Elokus up there, they're not changing over klipah to Elokus. There's no klipah there. And if you're not changing klipah to Elokus, then it's only הערה. When do you get the עצם if you're changing over klipah to Elokus? And this is the maalah of why Yidden have to get it, they build a house and there's no Bar Mitzvah.

אויך די מעלה פון כוח התחדשות איז מרומז אין תשובת משה. Even this maalah that we have the power of making something new, which is the koach of העצמות, is hinted in Moshe's answer. In their טענה one of the things he said was, \"אב ואם יש לכם?\" You have a father and a mother, what did he mean? says, \"ידוע\" We know the ענין פון הולדה the fact that you could give birth, is a מעין פון התחדשות מאין ליש. It's mamash like the Aibershter made yesh me'ayin the the power of giving birth to a child in this world like yesh me'ayin. For the fact it's known as koach ha'ein sof and that is a special power the Aibershter gave to the people. און דער כוח איז נישטא בא מלאכים That koach the malachim don't have. און דאס האט משה רבינו געטענה'ט That's what Moshe said to them. אז דער כוח התחדשות איז דא ביי נשמות למטה. Who has this koach of hitchadshut of making something new, making from a יש אין? Down here. וואס דורך זייער עבודה אין עולם הזה Through our work in עולם הזה זענען זיי מולידים. We give birth to something new. מ'נעמט דברים תחתונים We take low things און מ'מאכט פון זיי Make from them a dirah for Him, and that the malachim cannot do. And this is the answer to malachim's kushya. Okay. What a beautiful sicha. הא? באיזה חלק? י\"ח. We created malachim, also? Yeah. Which didn't give them the koach of hitchadshut. Didn't blow into them the koach of the Aibershter. No. Is this the only שיחה כבוד הרב, מה? Bar mitzvah? There is a sicha of bar mitzvah, not to do with Shavuot. Bar mitzvah. It's not about getting yetzer tov? No. No? Yeah. You wrote this one? Huh? This one you wrote? No, I want to. Remember, I preserved it once a while ago. Even though this is חלק י\"ח, but חלק י\"ח already was not for all for writing sichot, but this sicha I wrote. You wrote this? Yeah. From here. Even though I think I wrote only up to י״ד, but later on, on some of the sichot, you know, from time to time I did it. He is going to have a rally for a sick kid and he wants to