Shh... Okay let's start. So we're holding here page 166, סעיף ד׳. We're finished with the part of the sicha which is the פשוטו של מקרא. The Rebbe was מסביר every word of Rashi why he picks that expression, what bothers Rashi, all the other פרטים. And now we're going in the Chassidut part, יינה של תורה שבפירוש רש״י. Where does this expression that Rashi has יינה של תורה, that comes from? Where does it say that? It's from a Hayom Yom from the Alter Rebbe, in the name of the Alter Rebbe that the Alter Rebbe said that Rashi is יינה של תורה. And the Rebbe meant, teitch it means, יינה של תורה goes on Chassidut, Kabbalah. Because we know in Torah you have all kinds of names. Torah is compared to water, and Torah is compared to bread, and Torah is compared to, what else? To what? Fire, what else? Honey, compared to milk, all kinds of things. It's compared to wine, compared to oil. Every one of the things that Torah is compared to, as the Rebbe explains, means because Torah has so many aspects, so everything that we compare the Torah to is a certain aspect of the Torah. למשל, we learned I think the sicha we learned once this year, that the Torah is compared to water. What did the Rebbe explain why which part is it compared to water? The Gemara says, why is Torah compared to water? Because water goes down. That means that when you learn Torah, you have to be an anav, you have to have bittul. So it's the bittul of Torah that is compared to water. So wine of Torah goes on חסידות, קבלה, פנימיות התורה. Oil? Wine says goes on רזין דאורייתא, on the secrets of Torah. Why is wine connected to the secrets? נכנס יין יצא סוד. When you drink, your secrets come out. Where is the רמז that if you drink yayin the secrets come out? The gematria of the word yayin is the same gematria as the word sod. How much is it? Yayin is יו״ד יו״ד נו״ן, how much is that? It's easier mathematics than the כוונות. 10 and 10 and 50, you know, 10 and 10 and 50, 70. Sod is 60 and 60 and 6 and 4 is also 70. This is a gematria that's not written in some sefer, it's a gematria written in the Gemara. The Gemara says חושבנא דדין כחושבנא דדין, right? So secret is connected to wine. So when we say the wine of Torah, it refers to the secrets of Torah. Now, is it only because נכנס יין יצא סוד? So the Rebbe explains that we see by wine, where do you get wine from? From the grapes. It's inside the grape and it's hidden, it's a secret. And then when you when the wine when you squeeze it, the wine comes out. So the wine also represents the מציאות of wine, not only the the what wine does to a person that it takes out your secrets, the wine itself is the concept of bringing out secrets into the open. So that goes on פנימיות התורה. But then we have another thing which is also פנימיות התורה, which is שמן, oil. Oil is within the פנימיות התורה גופא, it's not רזין דאורייתא, but it is רזין דרזין, the secrets of the secrets of the Torah. How is oil connected to the secrets? Well, the same way as wine, but even deeper. What did we say? Wine is connected to the secrets because it's hidden inside, and when you squeeze it, it comes out. Oil is the same thing. Oil you get when you squeeze the olives, oil comes out. So it's also the secrets, but it's even more. In Chassidut, oil is considered the עצם of some of everything. In Chassidut, it says the word essence, which is the same word as English as essence, essence, oil is the essence. Everything that you'll squeeze, if you're able to squeeze it hard enough, you will get a drop of oil. If you will squeeze the table, I mean with real and be able to squeeze it in such a way, the essence will come out, a drop of oil will come out from there. This will be that's what the מציאות is. The fats, the שמן, the שומן is So not only is it the secret that's hidden inside, but it's such a secret which is very עצם, that's the secret of the secret. And so which one is higher? Oil. Now, Chassidut brings brings a דוגמא, a lashon in Gemara where it shows that oil, which is the secret of the secrets, is higher than the wine from a Gemara. Now, which Gemara do you think it brings it from? I'll give you a hint: Masechet Shabbat. I'll give another hint, from the first perek. שמן שצף על גבי יין, whole she'elah with הנחה and לגבי טומאה, שמן that was floating on top of the wine. So Chassidut says, what is the ענין שמן floating on the wine? Cuz shemen is higher than the wine. The wine represents the secrets of Torah and the oil floats on top, the oil is even a higher madreigah. So, I don't know why we call Chassidus in Rashi יינה של תורה, could have been called שמנה של תורה. Anyway, I guess it has to do with saying l'chaim, I don't know. You don't say l'chaim on oil, you say l'chaim on on yayin. Anyway, so יינה של תורה is the lashon the Alter Rebbe that in Rashi you have יינה של תורה. And I'll explain again something I said once before, the Rebbe said that in every Rashi, every Rashi you have פשוטו של מקרא, the simple peshat, every Rashi has פנימיות התורה. Every Rashi. Whether it has remez or derush, that's not not not always. And he explained why. It says that the four derachim in תורה, פשט, רמז, דרוש, סוד, are k'neged the ד׳ עולמות, אצילות, בריאה, יצירה, עשיה. פשוטו של מקרא, פשט, which is the lowest, is כנגד עשיה. יינה של תורה, סוד, סודות התורה, is k'neged which olam? Why why Beriah? Atzilut. If you have אצילות, בריאה, יצירה, עשיה, and the highest is Atzilut, so the highest is so so סודות התורה is כנגד אצילות. Now, remez and derush are כנגד בריאה and Yetzirah, exactly which one is k'neged which one is not clear. I mean there's different opinions. But יינה של תורה, פנימיות התורה is כנגד אצילות, פשוטו של מקרא is כנגד עשיה. אצילות and עשיה are connected. Why? Only because of a circle, but what's the לשון? נעוץ תחלתן בסופן וסופן בתחלתן, the end and the beginning always come together. So אצילות and עשיה go together. עד כדי כך that when we have the famous pasuk which teaches us the pasuk that teaches us the four עולמות, so there's a pasuk that's brought down at the end of Pirkei Avot: כל הנקרא בשמי ולכבודי, בראתיו, יצרתיו, אף עשיתיו. So you have בראתיו is בריאה, יצרתיו יצירה, עשיתיו is עשיה. Where is אצילות? So some place it says, if you look at the beginning of the פסוק, כל הנקרא בשמי ולכבודי, בראתיו, יצרתיו, is לשמי ולכבודי is אצילות. But other places it says that where is אצילות hinted? In the word אף. בראתיו, יצרתיו, אף עשיתיו. The word אף means also. So בריאה, יצירה, and also עשיה. The word also is a ריבוי, comes to add something else. So what does it add? It adds אצילות. But that's a מאדנע זאך! Where is אצילות written? Next to עשיה! בראתיו, יצרתיו, אף עשיתיו. So the Rebbe says it's because of that, because אצילות and עשיה are connected. We see that also by the ארבעה בנים. The רשע, the חכם, the רשע, the תם ושאינו יודע לשאול, they're also כנגד the four עולמות. The חכם is אצילות, the רשע is עשיה, and the תם ושאינו יודע לשאול is יצירה, בריאה and יצירה. So what do we have together? The חכם and the רשע, because אצילות and עשיה meet. So therefore in Rashi, you have say אצילות, you have סודות התורה, and you have פשוטו של מקרא, they always are there, because they always meet. Whether there's דרוש and רמז, so sometimes you have דרוש and רמז. Anyway, getting to this Rashi, so here this Rashi again says that ויעש בצלאל, בצלאל made the ארון, so Rashi says that because בצלאל gave his life for the מלאכה of making the ארון more than the other חכמים, נקראת על שמו. So here the Rebbe is going to go through this Rashi על פי חסידות. So he goes like this:

הכח דמסירות נפש הוא למעלה מכל כחות האדם. The koach of mesirut nefesh is higher than and all the other kochot. הן המקיפים, הן הפנימיים. You have kochot kochot makifim, kochot penimiyim. Now let's go through the list: what are the כוחות פנימיים, what are the כוחות מקיפים? Someone wants to say it. Everyone knows this, but let someone just say it. We need You call that in chinuch the class participation. So you have what? Who's saying? I can't hear. No no, we're talking about a person. No, I'm not talking למעלה. מ'קריכט גלייך אין הימל, גלייך למעלה. We're We're talking We're still down here. In the person, what are the כוחות פנימיים of a as a person? שכל and the middot. It's חכמה, בינה, דעת, חסד, גבורה, תפארת, נצח, הוד, יסוד, מלכות. Those are 10. But there are more than that, also. They don't have the title kochot, they have another title. What are they? לבושים. The three לבושים: machshavah, dibbur, u'maaseh. What else do we have besides before כוחות מקיפים? We also We don't call them We don't call them middot, we don't call it מוחין, we don't call it לבושים. There's another name for it. Ah? That's מקיפים. We didn't get to that yet. We're still talking כוחות פנימיים. What's there besides? מוחין, מדות, לבושים. What else? That's the נפש. We're talking about the כוחות of a person, the attributes, the the abilities. Well, if you're talking about מחשבה, דיבור, ומעשה, that's לבושים. Then we have what we call the חושים. What are חושים? The senses: חוש הראיה, חוש השמיעה, חוש הריח, so you have the senses. Those are all כוחות פנימיים. Those are all specific. What What's that כוחות פנימיים? Each one of these כוחות has a place: חכמה, בינה, ודעת has a place in the brain. Even in the brain there are three compartments: one is חכמה, one is בינה, one is דעת. מדות has in the heart. And there are different way I don't know there's different compartments for אהבה and יראה, but it's there is a place. The לבושים have a place: דיבור, מחשבה, מעשה. Everyone has a place. The sense that that's the חושים.

כוחות מקיפים are the כוחות that don't have a place, and those are the two כוחות of רצון and תענוג: the כח הרצון, the will power, and תענוג, pleasure. Where is the כח הרצון? So Chassidus טייטשט different than the velt learns, different than the psychologists and psychologi- learn. Chassidus טייטשט that the כח הרצון is all over. It's not the pshat that the רצון is in the brain. People think that the will is in the brain. You have a want, will, and למשל, if you want to move your hand, the brain sends a message to the hand, and the hand moves. Chassidus is not like that. Chassidus says that רצון is in the hand. רצון is all over. רצון is something that you have in the whole body. The ראיה that Chassidus brings is a strange ראיה. The ראיה is because if it would be in the brain and the brain tells the hand what to do, it should take time. Why does it go so fast? But the question is maybe it goes so fast because it's speed of light or something like that. Chassidus says it's not like that. It's taka there. You know about it maybe in your brain. It registered in your brain. But lifoal, the hand and the foot, it gives a a mashal a dugma in a maamar: if a person wants to stick his stomach out or in, and you you breathe in. That's because there's a רצון inside inside your stomach. So the רצון is not in any specific So, it's a כח מקיף. It surrounds everything. כח פנימי means it goes in. כח המעשה is in your hand. It's not in your brain. It's the here. רצון is all over. Yes, I Chassidus says that the that the ראיה is from the speed, that it's right away. They say, I don't know if this is true, they say that Baranaver once asked the Rebbe that lichorah what's the ראיה? And the Rebbe took out a maamar from the Mitteler Rebbe Uh that's what they say. Stood up, took out a ספר from this שאפע, Mitteler Rebbe. Where there he brings the ראיה in a differ- a little bit different way. Not in the fact that it goes so fast, but the ראיה is from the fact that it listens. If the brain tells the hand what to do, then it's בדרך ממשלה, then sometimes the hand should not listen. Why is it always that if the A סימן that the רצון is there. Whatever, I'm not getting into this ראיה, that needs ביאור to understand. That's one koach, and then there's another koach, which is כח התענוג, pleasure. כח התענוג, a person can have pleasure from from eating, from pleasure for seeing, could have pleasure when someone rubs your back with with ikh veis, smears you with oil, what the ראיה is to taanug? I never I never understood. The ראיה is that on Yom Kippur, when you have to have a עינוי, you're not allowed to have taanug, so one of the things you're not allowed to have סיכה. סיכה means you can't smear with oil. Is a סימן, which nowadays who smears with oil, but I imagine the equivalent of nowadays is deodorant, but on Yom Kippur to take deodorant is an איסור דאורייתא. Nothing to do with ממרח or all these things, because that's סיכה, that you're taking oil and you're smearing. And that's supposed to be enjoyable, that's supposed to be eppes a groyse taanug, whatever. But where is the taanug? The ta'anug is in every part of the body. Your foot could have a ta'anug, your hand could have a ta'anug, it's not a peshat that your brain has a ta'anug, the ta'anug is all over. Which, obviously, the same thing is the opposite of ta'anug. What's the opposite of ta'anug? Tza'ar, inuy. So tza'ar is also all over. If your foot hurts, it's in the, the tza'ar is in the foot. The only thing is that it registers in the brain. So, what do they do when they give you a painkiller? They don't let it register. It's not a peshat they take away your pain, that's for sure not, but not a peshat that you don't feel it anymore because you feel it through the brain, but the tza'ar is all over. That's what a painkiller is. They even have certain machines that they can put down someplace, and it blocks out the pain from a certain part of your body that hurts. If you put like a little thing there, I don't know if nowadays mistama it's more sophisticated, I'm talking for something that I know from thirty years ago.

We had a bachur here in yeshivah, who just to tell you the story derech agav, it's not a The bachur was here, came from South Africa, and so after a few months, he had a big problem with his back. Why? Because when he was younger, a kid, he once jumped into the pool, he, what is it called, dived into the pool, and he broke his back. And they had to this, surgery, whatever, and so it flamed up, and it was he had terrible pain. I remember it was going to the doctor, nothing could help. So, at one point, they put him down on the back, epes on the spine, stuck stuck a machine that that didn't allow the pain from the from the spine to register in the brain. It didn't help much. But just to derech agav, to finish the story, he, I wrote to the Rebbe for him, and the Rebbe didn't answer. The Rebbe didn't answer. I wrote a second time, the Rebbe didn't answer. And this was going on for weeks, and he went from doctor to doctor. I called up Rabbi Klein, I said, \"We need an answer.\" So, I told him, \"You know what? Do me a favor. Next letter I write, take the letter and put it on top of all the pile of letters, so the Rebbe should see it right away.\" So, I called him back later, he said, \"I put it and it didn't help.\" So, I said, \"Next time, give it to the Rebbe in his hand.\" I mean, I wrote, I think, four or five letters. Call him up, he says, \"I went in to the Rebbe. I brought in When he brought in the letters, I gave the letter to the Rebbe.\" The Rebbe looked at it and put it down. Couldn't understand what what the story is. The Rebbe didn't answer at all. And he had pain. He finally went to New York, and since Rabbi Klein was involved with the letters, so he was mekarev him, he even gave him money to this, and he went to doctors there, but from the Rebbe, he didn't hear anything. Finally, someone suggested that he should go to a chiropractor. So, he wrote to the Rebbe, asked the Rebbe, \"Should I go?\" It's the first time the Rebbe answered, and the words that the Rebbe answered, two words, kedai lenasot. It's worthwhile to try. Kedai lenasot. Went to the chiropractor, chiropractor did this and that, gornisht geholfen, nothing. And went to came to New York for יו״ד שבט, I saw him, whatever, at יו״ד שבט, or whatever it is, and he nothing. He went once, he went twice, he had six sessions. Came the last session, the doctor said, \"I did everything I could. There's one more thing I think I could try, but it's very drastic.\" And he even described to me what he's going to do. He's going to sit He'll lay down, he's going to sit down on him and push, and push the bone, ich veis, shver something. And he tells me, this this bachur told me, the guy did it, laid him down, epes, and sat down, and the mit a mol, when he did something, the doctor screamed out, \"I got it! I got it!\" And he he pushed the bone into the right place, and it helped, and it What happened later, and then the pain went away. Now, what happened later, I haven't seen this bachur, I haven't this is, mistama, thirty years. I don't know where he is or what. I never Cuz he went back to South Africa later, and I don't know, I hope everything is fine there, is So, the Rebbe didn't answer anything. I guess he was waiting for him to ask about this. I don't know. And the first answer he gave was כדאי לנסות with a chiropractor. So, since then, anybody who speaks against the chiropractors, I say, \"Here, we have a a צעטל from the Rebbe.\" Anyway, Anyway, but what I'm trying to bring out from that, he put him there, I remember part of the thing was a machine. He put a little machine to stop the pain, because pain is all over and it registers in your mind. So here the Rebbe says like this: We have כחות פנימיים and we כחות מקיפים. Mesirat nefesh is higher than both, than the כחות מקיפים, כחות פנימיים. אמנם תכלית הכוונה היא, when a person has mesirat nefesh, the purpose is שכח המסירת נפש יחדור תוך כל כחות האדם. It's not enough for a person to have mesirat nefesh and stick with the mesirat nefesh. The point is it should penetrate into all the other כחות, עד לכח הכי תחתון, כח המעשה, that all your כחות, your שכל and your מדות, all should be working with, being absorbed with mesirat nefesh. In other words, like this, you learn, you learn. You sit, you learn, you use your brain, it's fine. If you have a koach hamesirat nefesh and it enters your brain, so you learn with mesirat nefesh. You learn even though it's hard, and even though s'vil zich, you know, you want to say a שטיקל דברים בטלים and this and you want to go to sleep and you want this, so it's mesirat nefesh. Same thing with מדות. I don't like the guy, but since you have mesirat - so if the mesirat nefesh goes through all your מדות, then you will do beyond what's normal, why? Because there's mesirat nefesh there, and that's the purpose. It goes even עד לכח המעשה, שגם העשייה והפעולה שלו, that even your actions תהיינה מתאימות לתנועת המסירת נפש שלו, it should fit to your mesirat nefesh. That's the תכלית. So mesirat nefesh, that's why he starts, so mesirat nefesh in itself is not part of the כחות. It's not כחות פנימי, not כחות מקיפים. So what title בכלל would we give it if it's not כחות פנימי, not כחות מקיפים? What else is there? What else could that be if not פנימי, not מקיף? עצם. Exactly, then it's עצם, which is a higher and higher דרגא, it's not, עצם is not מקיף or פנימי, it's beyond it all. So the כח המסירת נפש on its own, what you look at mesirat nefesh, that's עצם. But the תכלית is that this עצם, which is the mesirat nefesh, should work and change your מדות. If a person has mesirat nefesh and it doesn't change, then the person, at the moment he has the mesirat nefesh, he has it, but it won't work. למשל, you have, they bring a dugma, Chasidut brings a dugma that you can have a person who is not even frum, and it comes to a point where they want to force him to do avodah zarah, he would go on mesirat nefesh. They tell him, \"If you don't do it, we'll kill you.\" And he is ready to go on mesirat nefesh. What happens if he's ready, he goes on mesirat nefesh, and he survives, or whatever, he survives. It doesn't mean necessarily that from now on he's going to become frum. He could be just as frei as before. So here you have a גילוי of the עצם of mesirat nefesh, but it didn't penetrate into his כחות. His שכל doesn't care. His mesirat nefesh came out and that's it. But if a person has mesirat nefesh and makes him understand and ממילא from then on he will change his behavior because of the mesirat nefesh, that's the תכלית of the mesirat nefesh. ולזה מרומז ברש״י במסירת נפש של בצלאל על הארון. That's a רמז in Rashi for the mesirat nefesh, because Rashi uses the לשון נתן נפשו, which is the same as mesirat nefesh, by Betzalel for the ארון. Rashi says, לפי שנתן נפשו על המלאכה. And if you remember, what did we learn? Rashi doesn't say he gave נתן נפשו על העשייה. Because עשייה is a very general thing. מלאכה means pashut the action, the physical action, which comes from his כח המעשה, which comes, which is the lowest koach. See, עשייה, if it includes everything, could include the teaching of the blueprints. That's not the lowest koach, that's teaching, farkert, that's a chochmah. But when we're talking about actual knocking in the nails or whatever you're doing by the ארון, that's the lowest koach. So Rashi says, נתן נפשו על המלאכה. וכנ״ל הרי המלאכה היא הפעולה ממש. We said before, מלאכה means the physical act. Zot omeret, so what does Rashi mean to say looking at it from חסידישע פשט? שהמסירת נפש שלו נמשכת בכל הכחות. The mesirat nefesh of Betzalel went through all the כחות, ועד לכח העשייה שלו, till even the action, שגם בהמלאכה היה ניכר שנתן נפשו. Even in the מלאכה it was ניכר that he gave his נפש. In other words, the mesirat nefesh went through the מלאכה. And this was done by Betzalel, and the Rebbe is going to go into later to explain the name Betzalel על פי חסידות, Betzalel ben Uri ben Chur. And we know without even the שיחה, Betzalel was a great person and we mentioned the other day Betzalel, the name Betzalel is בצל קל. So I have to tell you, yesterday I heard from somebody a peshat, a vort which I never heard, that Betzalel is made up of two words, a short two words of בצלם אלוקים. Betzalel, ב-צ-ל is short of בצלם, and the א-ל is short of אלוקים, that he represents בצלם אלוקים. Besides בצל קל. So he represented בצלם אלוקים. So by him, takeh, you had the mesirat nefesh and the mesirat nefesh was so strong that it poel'd On every part of his מלאכה, that even when he came to do the מלאכה, he did it in a form of mesirat nefesh. So that's what Rashi is trying to tell us, and he's going to explain that, connect that to the ארון, and connect that to Betzalel was, but the nekudah here is that the koach of mesirat nefesh that a person has should not just be mesirat nefesh, a one-time thing. And that happens by a lot of times. Sometimes you get a hit'orerut, and you get some kind of, you know, you do something, but the problem is it doesn't stay, because it doesn't penetrate into the rest of your kochos. The kavanah is that it should penetrate into all the kochos, and all the kochos should be durchgenumen with mesirat nefesh.