I don't know if הרש Moshe knows the name of the topic tonight, but b'hashgachah pratit when he started off he said, gentlemen and lady, which is different than the common way people use is ladies and gentlemen. And the subject tonight is ladies first according to Torah. We know that the Baal Shem Tov said that everything that we see and hear must be a lesson, and since there is such a saying in the world as ladies first, it must have a ruchniyusdike spiritual meaning, too. It is not Normally we know that this seder, this order of ladies first is not an order according to the Torah. According to Torah it works the other way. But we will see because since there is such a thing, and everything is a lesson, so there must be something positive in it, too. And sometimes we find in the Gemara that the Gemara says מנא הא מילתא דאמרי אינשי? Sometimes the Gemara quotes things that people say, and the Gemara says if it's accepted by people, it has a source in Torah. So this also probably has a source in Torah, but not in the simple peshat. The reason I chose this subject is because the Shabbos that just passed, which was פרשת ויצא, we find a Rashi, where Rashi actually tells us that the order of ladies first is not an order according to Torah. And this is in the pasuk where it says ויקם יעקב, יעקב got up, וישא את בניו ואת נשיו על הגמלים, that he put on, he carried his sons and his wives on the camels. So Rashi says, את בניו ואת נשיו, הקדים זכרים לנקבות. That יעקב put the males ahead, before the females. ועשו הקדים נקבות לזכרים. עשו, he put the females before the males. שנאמר as it says, ויקח עשו את נשיו ואת בניו וגומר, that עשו took, it says, his wives and his sons. So עשו first took the females. So by עשו, which represents kelipah, there ladies first. But by יעקב, זכרים, the males came before the females. Because the order according to the Torah is that men come before the women, but not chas v'shalom because the women are inferior and they're lower, but just each one has a different mission, a different tafkid, a different job, and according to the way Hashem set up the world and the jobs that they have, the women have a job which comes after the men, and therefore always the men are first. As we see actually that by אדם הראשון, when Hashem later on after the חטא עץ הדעת he said, והוא ימשל בך, that he will rule over you, meaning over the woman. Now, it doesn't mean he will rule because he's a dictator and she's a slave, God forbid, but the way the jobs are set up, his job is that he is in the form of ruling and she is the one that follows, because that's her job. Also we find where it says that Hashem said אעשה לו עזר כנגדו, I'm going to make a help for him. So she helps him, which obviously he helps her too, but the pasuk says she helps him, because he's the one and then she does the help. But again, it's not because she's lower than him. Actually it says in sefarim that the reason why she was created or made from Adam Harishon's side, not from his foot and not from his head. If it'd be from his foot, we would say that he's above her. If it'd be from his head, she would be on top of him. It's from his side to show that they're both equal, because they have two different jobs, two different missions, two different roles, and the way the roles are set up, his role is first and her role is second. Now, actually we once had a class on the role of the woman. Now I'm not going to repeat that, that's not the purpose of the class today. I'll just in short repeat just a few points of the concept of what's the role of the woman, and then we'll see how the two roles meet, and not because one is lower than the other, but the different roles, and then we'll get back to the ענין of when do we say that ladies first, that you have the women, what the female represents, comes first. The point is we find in the Gemara that the Gemara says concerning a man and a woman that a man goes out into the world, earns earns a living and brings home חיטים, it says, wheat. Now what's he going to do with the wheat? Try and eat the wheat. You can't eat wheat. Can't chew wheat. So he brings it home, and his wife takes the wheat, prepares it, cooks it, bakes it, whatever, and then she makes it possible to be eaten. And the Gemara says, ונמצא, so it comes out, that he מעמידה על רגליו ומאירה את עיניו. She puts him on his feet and lights up his eyes. And this is the Gemara that tells us what is the difference between the role of the man and the role of the woman. The role of the man is basically, just in short, his job is to set the tone, and the woman's job is to take that tone that's set and actually develop it and apply it in a proper way that it should work out. And one without the other does not work. You can't have a person setting the tone, and then not developing it, not making it happen. And if you have a person who has the power of developing something, but you don't have the basis, there's nothing to develop. You have to have both. And that's basically the difference between the role of the man and the role of the woman, which is expressed in a different form of way. We find that the woman the man, the name איש, the word איש, which is a man, and the word אשה, which is a woman, they both have the same letters, אלף שין, which is אש. They both have the fire, but the difference is the man has the yud and the woman has the hei. Together it makes up the שם י-ק from Hashem's name. And it says that if they live peacefully together, שכינה שרויה ביניהם. The שכינה is there, the י-ק. But why is he the yud and she the hei? So Chassidus says because the yud represents the role of the man, and the hei represents the role of the woman. What's the difference between a yud and a hei? Yud is a nekudah. Yud is a point, small dot, that's really what a yud is. Hei is when you take that dot and you stretch it out in the length and width and breadth, that's in it turns into a hei. And that's the difference. The job of the man is the nekudah, he sets the tone, brings the nekudah, the point, and the job of the woman is to develop it. In Chassidus it says that the difference between yud and hei is chochmah and binah. We know that י-ק-ו-ק represents all מדות, all the ספירות, יוד is chochmah, the hei is binah, the ו the six middot, and the second ה is Malchut. But the yud and the ה is chochmah and binah. What is the difference between chochmah and binah? We learn in Chassidut, yud is the nekudah of sechel. When a person learns something and doesn't understand and has many questions, then you get a first lightning of sechel which tells you that, yes, you have the point, that's the chochmah, but you still don't understand it, you still don't see how it explains all the details. Then you sit down and you work on that nekudah and you develop it into all with all details, then you have the understanding of the sechel. And that's the difference. The man is the yud, which is chochmah, the woman is the ה, which is binah. Now, one without the other doesn't work. If you have a nekudah of chochmah, it means nothing. You won't get anywhere because if you can't develop it, then you're stuck. On the other hand, if you have the power of developing it, but you don't have what to develop, you also have nothing. It's only between the two that it works. And that's why the Gemara says that בינה יתירה ניתנה באשה יותר מבאיש, a woman has more binah. The Gemara doesn't say a woman has more chochmah, or a woman has more daat, even though chochmah and daat are also expressions that have to do with your moach, with your intellect. It's only binah. Why? Because a woman does not have more chochmah, the man has more chochmah. She has chochmah, there's a פסוק that says a woman has chochmah: חכמות נשים בנתה ביתה, the chochmah of women build a home. So she has chochmah, but that's not her main thing. Her main thing is binah. And the man's main thing, as far as this relationship, is the chochmah. And that's why we say that men first, because in the order of chochmah and binah, you have to have first chochmah, then you have binah. You have the nekudah and then you have the hitpashtut, you have the point and then you have the development. You can't start off with the development and then go back to the nekudah. And that's why it says והוא ימשל בך, he will rule. That doesn't mean he will rule over over her as if she is, God forbid, a slave. He will rule because that is the beginning, that's what sets the tone. And that's what the difference between the role of the man and the woman. And that's why על פי פשט we say, as Rashi says here, that יעקב הקדים זכרים לנקבות, the male comes before the female. That's the peshat in this פסוק.

But on the other hand, we do find that sometimes we find that the female comes first. She's higher. It says when Mashiach will come, נקבה תסובב גבר, the female is going to surround, she will be מקיף, she will be higher than the גבר, than the male. And throughout history, we find sometimes that there were females who were takeh first, who were on top. Even concerning the Avos, we find by Avraham Avinu, Rashi says clearly that Sarah was greater נביאה in נבואה, she was greater than Avraham, than her husband. So she was first in that way. Concerning the the Rachel and Leah, it seems from Rashi that they were higher. We find later on in history, Devorah Haneviah, there were seven נביאות that were women, and that in their generation they were greater. They were the top, they were the first. So we do find a concept of ladies first, also על פי תורה, according to the Torah. So we'll have to explain what it is על פי חסידות, not in the simple peshat, but according to Chassidus what that means. And actually it's hinted here in Rashi. Because otherwise, there is a question. Rashi here explains peshat in the פסוק that deals with Yaakov. It says that Yaakov took his sons and his wives. So Rashi says that the sons came first, because the males, the men come before the females. Then, in this פסוק that talks about Yaakov, Rashi puts in that by Esav, the females came first. Why is that important in this פסוק to tell us that the females came first by Esav? So על פי חסידות, it's Rashi is trying to hint to us that even though we're talking about Yaakov, even by Yaakov, sometimes there is an order that we find by Esav. It's put into the פסוק that deals with Yaakov, that sometimes even by Yaakov Avinu, which represents kedushah and the way the דרך of Torah, we find the seder, sometimes, that ladies first, as Rashi says by Esav, but he says it over here. What does that mean according to Chassidus? But I think first, before we get to the Chassidus פשט in this פסוק, since this is a Rashi, Rashi first is פשוטו של מקרא, the simple פשט, let's learn the Rashi according to the simple פשט, the way the Rebbe explains this Rashi. And the question, like I said the Rebbe asks, is why does Rashi in this פסוק bring in what happened by Esav, when this פסוק deals with Yaakov? And usually, when there is some kind of contradiction of two פסוקים, or we have to see how two פסוקים fit, and Rashi will explain how both fit, and one talks about one ענין or one person, one talks about the other, Rashi will always do it in the second place, not in the first. When you learn the first פסוק, there is no need to explain. When you get to the second פסוק, and we remember what we learned before seemed to be different, then we have a question, and Rashi has to explain the difference. But here, Rashi explains it here before we even get to Esav. And here we see something else. Rashi doesn't even explain why. Rashi says that by Yaakov the men were first, the male were first, before the females. By Esav they were different. And Rashi doesn't give a reason why. Why taka were they first? Rashi just points out the difference, but he doesn't give a reason. So some מפרשים explain that Rashi doesn't have to give a reason. If we just remember what we learned before, we'll understand it ourselves. We know from before what Esav was involved in. Esav was involved in all these immoral things. So to him, the woman and the תאות נשים was the top. The fact that he had children was a result of the fact that he had wives, that he had women. Yaakov was just the opposite. Yaakov, we know, didn't care about it. He got married when he was 84, only when he felt that it's time, for whatever reason at that time, he felt this was the time that he has to give birth to the שבטים, to the children. So in order to have children, so they had to have wives. So that we know from before. So all Rashi does is points out the difference, and doesn't have to tell us why, because that we know. But the Rebbe asks, to point out the difference Rashi doesn't have to, we see that in the pasuk, we see the difference. And the reason for the difference, Rashi doesn't say anyway, he relies on what we learned before. So what does Rashi want to tell us? And then there's another question that the Rebbe asks in this Rashi. We find many pesukim before where it speaks about Yaakov, and it says that he put his wives on the the the camels before his children, before his sons. We find later on by Moshe Rabbeinu, when Moshe Rabbeinu took his wife and his sons, so the pasuk says he took his wife and his sons, first his wife and then his sons. And here Rashi says that by Yaakov it has to be, in the right way it has to be the males first. So the Rebbe says like this, just first explain the פשוט פשט: the fact that he put his wives on first or his wife first, that is only normal. After all, she's the mother of these children, why shouldn't she be first? She's his wife. A person is supposed to honor his wife, give kavod to his wife. A person is supposed to raise his children that they should see that they have to have כיבוד אם, that they have to respect their mother. mother. So, it's upon Yaakov to make sure that he gives respect to his wife so the children will be raised that way. So, what is the problem if he put the wife on first? And that's why in all the pesukim where it says that Yaakov put on his wife first and then the children, that Rashi has nothing to say, because it's only normal. The question is the opposite. We come to one pasuk here where the pasuk says that the sons were first. That's where Rashi wonders, why did he do that? Just the opposite: the wife should come first before the children. So Rashi says, at one time Yaakov did it to show that the real order is that the men have to come first. And the only reason why other times he did it differently is only because of כיבוד אם and only because of the kavod that you have to give to your wife. So, at this one time, which was a very, very important time because this was the time that Yaakov Avinu was going to settle. Till then he ran from one place, even though he was by Lavan for 20 years, he wasn't settled. Now he was going home to settle. So now he's going to start a settled lifestyle. So he wanted to show that זכרים, the males, come before the females. So at one time he did it. And in order to stress this point, Rashi says, let's look at the difference. Esav, we find that he had the females first, and it's not because he felt that you have to give kavod to the mother of the children, he did it because to him the females were more important. And by seeing that and having the comparison between the two, that shows stronger what was by Yaakov. See, Esav, the time when it says that Esav took his wives and his children and his sons, was also a time that it says he was moving to settle in a certain place. So his time when he went to settle in a settled way, the women were first, because that was his lifestyle. But by Yaakov, when he went to settle, then his lifestyle was males first, and that's why only in one place you find it. And that's the reason, according to the simple peshat, what Rashi means when הקדים זכרים לנקבות by Yaakov, were men first, and by Esav, the women were first. But על פי חסידות, there's another reason why Rashi brings it here, and that is, as I said before, to tell us that this seder, this order of ladies first, which seems to be an order only by Esav, Rashi tells it to us by Yaakov to tell us that even by Yaakov, sometimes this is the right order, but not in the simple sense. What is the peshat? Peshat is like this. And let's start off with Esav and Yaakov.

We know that Esav was also a son of Yitzchak. Now, how is it possible that Yitzchak, who was such a great tzaddik, should have a son like Esav? We know that whatever a tzaddik does, even just an act, there is kedushah that goes from the tzaddik and is transferred into the object that he does. Imagine a child of a tzaddik. A child of a tzaddik should be a tzaddik, because he should get the kedushah from his father. Now, the truth is this is not a kashya, because after all, Hashem doesn't take away free choice. So you could be a son of a tzaddik, but you have free choice, and through free choice you could turn away, and that's exactly what happened. But in the case of Esav, it's not like that. In the case of Esav, if you remember we learned in פרשת תולדות, ״ויתרוצצו הבנים בקרבה״, that while she was pregnant and the children were inside her, before the children had free choice, what does it say happened? That when she walked by a בית עבודה זרה, a house of idol worship, Esav inside tried to push to go out to go to the house of Avodah Zarah. That means that Esav from birth had this inclination of being evil. Now, how is that possible? If we would say that later on he chose, good, there is free choice, everybody, the biggest tzaddik has free choice. So could be he was could have been a tzaddik, but he chose to be a rasha. But to say that he was like that from birth, that means that he had a naturally inclination, how is it possible being the son of Yitzchak? And the answer is like this: the Rambam says in Shmonah Perakim that there are two types of Yidden, two, not actually of Yidden, two ways that we find amongst Yidden of serving Hashem, and he calls it these two names: there is החסיד המעולה and הכובש את יצרו. החסיד המעולה means a great chasid, a great tzaddik, of a person who serves Hashem, doesn't have to fight his yetzer hara. doesn't have overcome hardships and he serves Hashem properly. Then you have a person that has a big yetzer hara and he has to conquer his yetzer hara, and he is called הכובש את יצרו, he has to, כובש means conquer, his yetzer hara and work hard to overcome obstacles, and these are two דרכים, two ways of serving Hashem. And that's exactly what happened here. Yitzchak had two sons. One son was Yaakov, he was going to be the חסיד המעולה, he was going to be the tzadik, the chassid. Then he had a son, Esav, who from birth had inclinations for evil and had a big yetzer hara, and he was given the kochot, he was given the power to overcome the yetzer hara, and what was expected of him is that he should grow up to be a tzadik, but in the form of a כובש את יצרו. He would be a person that would have to fight his yetzer hara. That's why the Aibershter made him, Hashem made him with a big yetzer hara, so he will be the כובש את יצרו. And these two would be the source of all later generations where you have these two types of avodot, as the Rambam says. And that's how he was supposed to be. And had he done what he was supposed to do, he would have been greater than Yaakov, because a כובש את יצרו, when you conquer your yetzer hara, it's greater than a person who's a tzadik without really having to fight his yetzer hara. He would have been greater. And that's why he was born first. He was born first because that's a greater avodah. And in the beginning of Parashat Toledot, when it says אלה תולדות יצחק, these are the children of Yitzchak, so Rashi says, who are the children of Yitzchak? יעקב ועשו האמורים בפרשה, יעקב and Esav that are talked about in the פרשה. Esav is also a child of יצחק. But you know when עשו is a child, not only physically, but even spiritually, a child of Yitzchak, as he is written in the פרשה, as the Torah expected him. The Torah, Hashem expected him to be a tzadik with having these troubles and having these problems and overcoming the yetzer hara. But as I said, Hashem doesn't take away free choice. He had free choice and he chose not to utilize his kochot, and he allowed his yetzer hara to take him over, and he did not conquer his yetzer hara, and he turned out to be Esav harasha. And as the Gemara says, יצחק יצא ממנו עשו. יצחק, עשו came out of him, so Chassidus says what it means is yatza mimenu, he left him, he went away. He did not stay connected to Yitzchak, he left. Now that Esav left, what's going to happen to the avodah of a כובש את יצרו? Where were we going to find the source to this עבודת השם, serving Hashem in the form of כובש את יצרו? So obviously, this was given to Yaakov. So now Yaakov had the obligation of both. Yaakov had the obligation of his avodah of a חסיד המעולה, and now he's also supposed to represent the avodah of כובש את יצרו, of conquering the yetzer hara. Now when we talk about Yaakov in the avodah of כובש את יצרו, if we want to look at it, we can refer to it as the Esav that's within Yaakov. You have Yaakov on his own, right, what he is expected, and then you have the avodah, the work, the עבודת השם of Esav, but the way Esav is within Yaakov, the way Yaakov has took the avodah of Esav. And this is what Rashi tells us, that when the avodah of Esav, the way it's in Yaakov, ladies first. Yaakov, the way he's on his own, and I'll explain it in a moment what that means, Yaakov, the way he's on his own, so Rashi says הקדים זכרים לנקבות, the male comes first. But the way it's by Esav, and here Rashi comes, he's speaking about Yaakov and mentions Esav, to tell us that when we look at Esav, the way he is represented in Yaakov, when Yaakov does the avodah which was really designated for Esav, then you have to have נקבות, הקדים נקבות לזכרים, the nekevot, female comes first, ladies first. Now what does that mean? So Chassidut explains this. What is the peshat that the avodah of Esav needs the inyan of nekevot of ladies first?

It says in Chassidut that the difference between a man and a woman, male and female, is the male represents the moach, the intellect, and the female represents the middot, the emotions. And we actually see that physically. The nature of a male is that he is more a baal mochin, an intellectual. An intellectual means that he uses his sechel, And therefore we find that the men are cold. It doesn't mean they don't have emotion, they do. It doesn't mean that you don't sometimes find men who are very emotional, true. But generally speaking, the nature of a man is to be much colder, doesn't get excited, and is not really emotional. The nature of the woman is not so intellectual, doesn't mean that she doesn't have the intellect to understand, but she takes things more with emotion than you take with intellect. And that's the nature, that's the way Hashem created it. And we're not saying better or worse, this is the way Hashem made it. Which is the reason why a woman is not allowed to be a judge, a dayan. There's halachah in Rambam, a woman cannot be a dayan. And this is one of the things that women always bring up, you know, the non-religious women, they always bring up, \"Oh, you can't allow a woman to be a dayan. You look at us as second-class citizens, we're not good enough to give judgment, etc., etc.\" That is not true. The reason she can't be a dayan is very simple: because she's too emotional. When it comes to judge a case, you have to judge it with pure logic as the case is. You can't mix in any feeling, any rachmanut. When you when you really judge a case, later on you could do rachmanut what you want, but when you judge a case if a person is innocent or guilty, you can't say, \"Well, I'm going to make him innocent because after all, it's a pity on the guy.\" Rashi in Chumash brings, in Gemara says many times, that it says that you should not give more honor to a poor man. Rashi says a person might say when there's an a dispute between a poor man and a rich man over money, so a person might feel, the judge might feel, you know, \"This guy has a lot of money, this guy is poor, let's make him win.\" You're not allowed to do that! That's dishonest! You could judge properly and then later ask the rich man, \"You know what, give him a donation.\" But you can't judge with emotion. There's an expression in Gemara: אין מרחמין בדין. When it comes to din you can't have pity, you can't have rachmanut. That's after the din. So a woman, because her nature is that she has she's emotional, she has the middot, therefore she can't be a judge. But this is the general seder, that the man is more to the mochin side, to the intellectual side, takes things more with intellect, and the woman takes more with emotions. Now there is a maalah in each one. You're going to ask, which one is greater? Well there's a maalah in each one. There's a maalah in taking things with intellect, there's a maalah taking things with emotion. The maalah of taking things with intellect is that then you take it properly as it is without any shochad, without any, we would call it, bribery. There's nothing that will make your looking at it turn. In other words, you look at something, as I said before, you don't take it, you just take it with pure sechel, so you will come to a proper, right decision and conclusion. While if you take it with middot, you won't. So that's the ma'alah of taking things with sechel. The ma'alah of taking things with middot, that the connection you have to something is much greater when you take it with your heart, with your middot than when you take it with your sechel. Middot is excitement, is warmth. So if there's something that you want to be close to or connected to, so this is a much stronger connection, because it shows how much you're involved with the thing that you're involved in, while if it's with intellect, you stand back and you're cold, and your connection is not really strong. So we have these two ways of working. But the rule is, and in Chassidut it's called the alef beit of Chassidut, the foundation of the דרך of Chassidut is המוח שליט על הלב, that the intellect has to control the middot. If the person's intellect does not control his emotions, you can't allow the emotions to go on their own, because who knows where will they take you. You have to have the intellect to understand properly, and that has to control your middot. Your middot have to follow the direction of the intellect. That's proper seder. And in Tanya he says that this is something that a person could do, but it's very important, and as I said, this is called the alef beit of Chassidut. And the koach of the moach, of the brain, of the intellect, to control your middot is so strong that not only does it can it control the emotions of the heart, it could control the physical heart. As the famous story, everyone knows the story, but I'll repeat it again, with Reb' Moshe Meizels, one of the chasidim of the Alter Rebbe. He said that the alef beit of Chassidut saved my life. And the story was that he was very talented and he knew many languages, and when there was the war between Napoleon and Russia, the Alter Rebbe wanted Russia to win, so the Alter Rebbe asked him to work for the Russian army. And he became a spy for the Russian army, because he knew French very well, so he got himself into the French side, and he served there as an interpreter for the French, And the meantime he would hear what's going on and he would pass over secrets of the army to the Russian government. Once he was working in the office of the generals, and they were sitting all on the floor over a map planning their next attack, and he was standing, sitting on the side doing his own thing, working, paying attention to what they're saying, but making himself like he doesn't understand, like he's not listening, and he's picking everything up, and then he was going to pass it on to the Russian army. As he was sitting there, the door flung open, Napoleon walked in. And that was his, the seder of Napoleon, he wouldn't knock on the door, he would just ran in. He walked in, looks around, the generals jumped up, obviously, he jumped up, too. He looks around, he sees this guy sitting there with a big beard, stranger. He says, \"Who is this guy?\" And then he looks at him, he says, \"You're a spy!\" And he ran over to him and put his hand on his heart. And he would he he did he felt he wanted to see if he would see his heart pounding, he would knew that he would know that there's something wrong. So Rav Moshe Meizels says, \"I was taught in חסידות המוח שליט על הלב, that the mind, the intellect could control the heart, the physical heart. My heart did not pound more than normal.\" So when Napoleon felt that, \"In that case it's nothing,\" and he let him go. That הקדים זכרים לנקבות, that males come before females, that means that what comes first is the moach. The moach is the one that controls the middot. Now, it doesn't mean that you don't need middot, middot are just as important as the moach, as we said before, what the females represent is as important as the males, but we're talking about what's first and what is the one that's in control, like I said in the beginning, that the man sets the tone and the woman spr- develops it, here also, the tone has to be set by the intellect, and the intellect is first and then come the נקבות, then come what the women represent, which is the middot. But that's only in normal circumstances. Sometimes there are cases when normally to serve Hashem using your intellect and ev- based everything on your intellect is not enough. The intellect is טעם ודעת, understanding. When a person has a lot of obstacles and hardships, then you have to awaken deeper כחות within ourselves, deeper powers that should give us the power to overcome, and just using your moach wouldn't work. The deeper powers that a yid has, which have to do with the עצם of the person, of the Yid, that comes through the heart, not through the brain. That comes, in the heart you have more the expression of the עצם הנשמה more than you have in the brain. And Chassidus explains it like this, as we see, a child connection to a father, how does he express his connection is not through the brain, but through feeling of love to his father. You see, you could have two people have a connection. You could have a התקשרות, one person could have a התקשרות, a connection to the other. And usually how would it work, it would be connected to the moach, to the brain, to the intellect. You understand that this person did you a favor, this person deserves your kavod, this person deserves your connection, and therefore you're connected to him. Between a child and a father, it is not the brain. It is not that he understands, and that's why he's connected. That won't get your essential connection. The essential connection of a child will express itself in the middos, in the love, in the ahavah, not in the moach. Because if you do need the essence of the person to be expressed, it works more through the middos than it works through the mochin. And therefore, when a person is in a situation where he has a lot of hardships and obstacles, and he has a strong yetzer hara, and he has to overcome the yetzer hara, then we can't rely on the order saying that first come the זכרים, then the נקבות, meaning first comes the intellect and based on the intellect, you'll have the middos, and that's as far as it goes. You have to have deeper than that. The first and the foremost has to be has to come from the heart, the feeling of the heart that you have to Hashem, then you could bring your intellect and continue into the other middos, but it has to start from the heart. In other words, when a Yid goes through a way a situation which is like Esav, as we said before, Esav represents a person who has hardships, who has a yetzer hara. He's given the כחות, the power to overcome it, but he still has a yetzer hara, the yetzer hara is making him problems, and you have to overcome it. That means when you're in the level which repre- is represented by Esav, but not Esav on his own, because Esav chose not to overcome his yetzer hara, but when you have the level of Esav within Yaakov, That means a Jew who wants to do the right thing, but he has the Esav in him, so then Rashi says by עשו, הקדים נקבות לזכרים, then you have to have what the female represents, which is the middos, the feeling of the heart, because it's through the feeling of the heart that you're able to overcome the yetzer hara. And that's the Esav within Yaakov. Yaakov himself is the seder of serving Hashem without major obstacles. Yaakov represents The pasuk says יעקב איש תם יושב אוהלים. He was a straight man, sat in the yeshivah and learned Torah, and that's what Yaakov is. So when we serve Hashem similar to what יעקב represents, then the זכרים come first. Then the way to do it is first with the intellect, המוח שליט על הלב, the intellect controls the מדות, and that's how you serve Hashem. But when you come to a level if Yaakov or a Jew is in the level of Esav, and what's Esav? עשו איש שדה. Esav is a man of the field. What does that mean? A man that has, like you said before, problems to overcome. Why is he called איש שדה, the man of the field? The field, it says in Chassidut, represents a place where you do not have the revelation of Hashem, a place where there is a concealment of Hashem. What does it got to do with the field? It says the difference between a city and a field is a city is a place where people live, where a person lives. ברוחניות, it means there is a pasuk that says that Hashem is referred to as אדם, אדם שעל הכסא, the אדם on the כסא. So a place where an אדם, a person lives means a place where Hashem is felt. That's a city. So a city represents a place where there is godliness, you feel godliness. So there is there are no obstacles in your serving Hashem. The field represents a place where people don't live. That means a place where the אדם העליון, the אדם העליון which represents Hashem, does not live there. It's a place where there is a העלם והסתר, a concealment of godliness. And therefore, the yetzer hara is much stronger there. And since the yetzer hara is stronger, you have to come out with stronger kochot. You have to be the kovesh et yitzro, you have to be the one that conquers the yetzer hara. So you are the Esav the way Esav was supposed to be. So here you need stronger kochot. So Rashi says, Esav, when it comes to Esav, you have to have נקבות first, you have to have the female first, you have to have the מדות, which means the heart, but not the heart just doing what your heart desires, but the heart, the עצם הנשמה which is represented, which comes through the feeling of the heart, that's what you have to have first before you have the intellect, then you'll be able to do the job of Esav to be a kovesh et yitzro.

And this is why it says when Mashiach will come, נקבה תסובב גבר, the female will be on top, because when Mashiach will come, what will happen? Then we will actually see how Yidden throughout all these years in Galut, when they had to overcome all these obstacles, and they served Hashem and they conquered the yetzer hara, we will see how great that was, which means we will see how great the female aspect of our avodat Hashem, how that is special and that is first. And that's when Mashiach will come and that will be revealed. So physically, the woman will be on top because what the woman represents will be the main avodah, because in that avodah of that we have to do throughout the Galut, the women are first. And that's why it's interesting thing. Where does Rashi say this? Rashi says it by Yaakov, when Yaakov ran away from Lavan and he was going to meet Esav. In Chassidut it says something people who never learned this in Chassidut might sound very strange. It says when Yaakov left Lavan, he was מברר לבן. He did his בירורים, he was מברר, he purified what he had to purify in Haran and finished. Now he's going to Esav. Yaakov Avinu, from his perspective, was ready for Mashiach. He was ready for the Geulah. He finished his Galut, he's ready for the Geulah. What he thought was that so is Esav. So he was going to meet Esav, and he's saying, ברידערקע, we're ready to go, Mashiach is going to be here, we're going to be the Geulah. And that's why it says, וישלח יעקב מלאכים, he sent מלאכים to Esav to find out what's doing with Esav, that's what it says in Torah Or and all מאמרים חסידות on this week's parashah, thinking that Esav is ready. And he got a message back, sorry, Esav is far from it. Why? Because Esav Yaakov thought maybe Esav has this has developed this כובש את יצרו. He knew Esav was bad, but probably he overcame his yetzer hara, and now both of us together, Mashiach will be here. And he was told, sorry, he chose not conquer his yetzer hara. But Yaakov at this moment was ready to go. So being that it was already close to the geulah in Yaakov's way, from his perspective, so Rashi says, just like when Mashiach will come, the woman will be first because the avodah that we did in galut and we finished with it, by the time of Mashiach the women are first, Yaakov was told in the Esav aspect, women are first because it was as if the geulah was there. At the end was it wasn't. And since then we have trouble from Esav up to this day, we're in גלות אדום, we're in גלות עשו, and we're still working in the avodah of Esav that Esav was supposed to do. But as we're doing it now, we have to remember that takeh we already now have this avodah of נקבות, of women first. This is the רוחניותדיקע spiritual טייטש in ladies first in avodat Hashem, that when you have to overcome obstacles, you have the avodah of what woman represent, which is to leap first. But because everything that we have in ruchniyut gets נשתלשל, also comes down also in a physical sense, that's why many times physically the women were first. Because in certain situations women have to be first ברוחניות, meaning the avodah of the women, so בגשמיות we find that too. That's why we find Devorah, and we find the נביאות, and we find Sarah, and so many times. Especially when you get close to Mashiach, when this avodah of women first is going to be נתגלה, going to be revealed, so now this is stronger. That's why we see takeh before Mashiach, the Rebbe, he brought the women into such a big light that wasn't there before. By the Rebbe, the way he spoke, the women were equal to the men in their avodah, in what they had to do, whether for themselves or for serving the community and helping others, the women were just the same. Always mention this, that the Frierdiker Rebbe, the other Rebbeim, when they used to write a מכתב כללי, a general letter to everybody, they would title it לכל אחד ואחד מבני ישראל, to every one of the Jew, every Jew. The Rebbe started writing לכל אחד ואחת, specifically mentioning the men and the women separately to show that they're equal. It's funny, once by mistake, I mentioned this once before, the secretary who typed the letter by mistake wrote לכל אחת ואחת. And the Rebbe looked at it, he said, \"Till now they wrote לכל אחד ואחד, I write לכל אחד ואחת, you want to write לכל אחת ואחת, only the women? That far we can't go.\" But the Rebbe made the women, because it's close to Mashiach, so their role is strong because in this עבודה רוחניות the women are important. It's like I said before, when you have to overcome obstacles, the עבודה רוחניות of the women is more important. As it gets close to Mashiach, it says right before it gets light, it gets very dark, so the obstacles are even stronger now, so now the need for the women is even stronger. So it's stronger ברוחניות in the avodah and it's stronger physically בגשמיות. And that's why we takeh find that in many cases the women do better than the men in many things. Why? All because of the רוחניותדיקע עבודה. But the bottom line what we take out from here is like this, that we have Yaakov and Esav. Yaakov represents the avodah of a tzadik. Esav represents the avodah of a כובש את יצרו, someone who has to conquer his yetzer hara, or in other words a baal teshuvah who has to con- had to conquer his yetzer hara and is working on conquering his yetzer hara. Esav was supposed to be the baal teshuvah of Klal Yisrael, to the source of all baalei teshuvah. He didn't choose to do that. He didn't become a baal teshuvah, so Yaakov had this both. And there are these two avodot. Sometimes the men are first, which means the moach is first, מוח שליט על הלב, and sometimes the women are first. But the only way it could work is if we combine them both. If one will say this avodah is the only way, it won't work. The other avodah is the only way, it won't work. You have to have both. And when we have both, then we have the proper avodah. Like it says בנוגע שבת candles, that it says that the din is that we should light two candles. Then the minhag is that every time another child, you have another candle. But like this, when you're married, you write, you light two candles. There's one for the man, one for the woman, and they're both equal. There is no such thing as one candle shining stronger than the other. And with the two candles together, we're mekayem the mitzvah of lighting Shabbos candles, which brings the light, and this brings the spiritual light, hopefully the spiritual light of Mashiach that will come bimheirah b'yameinu.

Yes. Ruach hakodesh, I have no idea. If you're going to talk about his Ruach HaKodesh, didn't he know that this he will not marry Rachel, didn't he know this, didn't he? I have no idea. The only way you could, the only one that could answer that question, somebody that has Ruach HaKodesh. Also he could tell you, that's all. Otherwise, this is such a subject that's very hard to understand. What do they know, what don't? When he was tricked by Lavan, how was he tricked, didn't he have Ruach HaKodesh? I mean, anything, the whole thing, Moshe Rabbeinu hit the rock. He didn't have Ruach HaKodesh? We can't talk about it. I don't know, this is whatever the story the way we see it, that's what it is, and. But he thought, knowing what we're speaking about, knowing that Esav really was born with the kochot to overcome his yetzer hara, assuming that's that's probably what he did. So he was thinking that Esav is ready for the not the, but ready for the geulah. That's why he went, it says on the donkey, and which donkey was it? It's the same donkey that when Mashiach will come, he was ready for Mashiach. And Esav wasn't ready. And because Esav wasn't ready then, for three and a half thousand years, we're still in galut. לכאורה, Esav is the one that's the fault of our galut. It says that when Esav, when Yaakov took the berachot, and Esav came in and wanted the berachot, it says he cried. So it says he dropped two tears. And because of his two tears, we're in galut. The first tear, because of his first tear, the first Beit HaMikdash was destroyed. Because of his second tear, the second Beit HaMikdash was destroyed. And chas v'shalom, had there been a third tear, it says a third tear started coming out of his eyes, but Hashem made it get stuck and didn't come out. Because chas v'shalom, who knows what would be with the third. But now that Hashem made it so that the third Beit HaMikdash should stay forever. But it's all based on Esav. But that's not what Yaakov thought. Yaakov looked at עשו מלמעלה למטה from the way he was supposed to be, and he thought he was ready for Mashiach. The Rosh. He wanted to learn more, and when he saw, the point came when he saw that if אם לא עכשיו אימתי, he doesn't have children now, then it'll be too late. That's when he did it. And it says that if a person really wants to learn, he has the right. Ben Azzai. So it says in Shulchan Aruch that even though it says בן שמונה עשרה לחופה, you have to get married at 18, but if a person that נפשו חשקה בתורה really wants to learn is allowed to push it off. But he still has to fulfill the mitzvah of פריה ורביה, so he can't push it off and never get married. So Yaakov pushed it off till he was ready, felt that now is the time, and until then he takeh spent the whole time learning. At the end, later in later years, it says. But it says in Shulchan Aruch that somebody wants to be like Ben Azai, and if he's serious, now it's not בבא מעשיות just trying to get out of raising a family, wants to take advantage of it, but if a guy is serious, then he's allowed to do it. Yeah. Binah, I said the lev. Lev and binah have a connection. I didn't make the connection. We we see lev and binah have a connection. Says clearly בינה לבו. Binah is the heart. Now binah is part of the intellect, and lev is the heart. I didn't want to go into that, that's a subject in itself, but on one hand she has binah, but on the other hand she represents the heart, because binah and lev are connect connected. Well, that's the truth. Women have more yirat Hashem than men, that is a fact. They have more emunah than men, that's again a fact. More emunah peshutah, and it's all based on what I said before, because men have more the intellect, so they take everything with seichel. To have emunah peshutah is not so simple, because your seichel covers up, so to speak, on your emunah, and women have the emunah peshutah. Once there was a delegation years, years ago from Beis Yaakov, from the הנהלה of Beis Yaakov, came to the Rebbe, and asked the Rebbe all kinds of advice in how they should, you know, teach and chinuch. One of the questions they asked the Rebbe then was, when they have a choice of having a man teacher for the woman or a woman teacher, whom should they choose? So the Rebbe says, choose a woman teacher. And the reason he said was because the part of the teaching is not just giving over information, but it's trans- transferring, giving over to the to the תלמידים emunah in Hashem and yirat shamayim, a woman will do a better job. Huh? Woman teacher, that's a question of tzniut. That's for that reason. But now tzniut, in other words, whatever we have to do for the betterment of has to fit within the halacha framework. So halacha it's a she'eilah, that's something else. I'm saying, but where it's מותר על פי הלכה, and you have a choice, get women, because they will do a better job, or they will instill more emunah and bitachon in the children than a man. Be an ezer kenegdo, she could be an ezer, helps, she could be כנגדו, she could be against him. Right, so that's what they are. They were side by side. They were back to back, created back to back. But, yeah. That's what it is, what together, which only together they could they could make up a they could do the right job. And actually it's like the brain and the heart. Which are more Which one is more important? Could you say they're more important the brain? They're both important, they're both vital organs for the body, and together they make up a person. And still, the brain controls the heart, but that's its function. Not because he's better or you know, the function. And that's the same thing with a woman. Ladies and gentlemen.