Now, it's a new sichah. So definitely, everybody is going to be involved in it, in gantzen geshmak. So, please, nu, sit down, sit down. And yeah. It's a sichah on פרשת תולדות. As we usually do, we learn two weeks, next week, not this week, because we're going to finish it next week. So, it's a sichah on פרשת תולדות. Der kesher mit dem vos der posuk zogt ויגדלו הנערים. פרשת תולדות, it talks about the birth of Yaakov and Esav. It says they were born, they were twins, and then the pasuk says ויגדלו הנערים, the boys grew up, and Esav was a איש יודע ציד, עשו was a hunter, and Yaakov was יושב אוהלים, sat in the tents, sat and learned. But the pasuk says ויגדלו הנערים. ויגדלו comes from the word gadol. The ne'arim became big, they grew up, they became gedolim. Shteit in Yalkut Shimoni. So, it says in Yalkut Shimoni, what's Yalkut Shimoni, yeah? What is that? It's a midrash. Why is it called Yalkut Shimoni? It's really not a separate midrash like you have Midrash Rabbah, you have Midrash Tanchuma. This is a yalkut. Yalkut means a collection that a person whose name was Shimon made a collection from different midrashim on the pesukim, on Torah and on Nevi'im, on Nevi'im uKetuvim, and he made it into a collection on the pesukim. Took it from different midrashim. Now, many times, what we find in the Yalkut Shimoni really is taken from Midrash Rabbah. So when we quote that, we don't quote it from yalkut, we quote it from Midrash Rabbah, sometimes Midrash Tanchuma. The ma'alah of Yalkut Shimoni is that he quotes certain midrashim that we don't have. So where is the makor to this as far as we're concerned? The Yalkut Shimoni. So we quote it from the Yalkut Shimoni. But really the midrash is made by Tannaim v'Amoraim. Yalkut Shimoni was not collected by Tannaim v'Amoraim, like a few hundred years ago. But he collected it from midrashim. So if he says it, we know it's in a midrash, but we don't know exactly which midrash, so we call it the Midrash Yalkut, the Yalkut Shimoni. So on this pasuk where it says ויגדלו הנערים, that both of them, meaning Yaakov and Esav, both grew up, so it says in Yalkut Shimoni: ועשו היה בכלל. Esav was included. When it says ויגדלו, that they grew up, it doesn't mean only physically they grew up, they became big, big husky guys, that's not what it means. It means they grew. They grew beruchniyut, they grew in their madregah. And it doesn't say he, meaning Yaakov himself grew. They both grew. That means that עשו היה בכלל. Esav was included. That means that lechatchilah, when they started growing up, and they started growing in a madregah, higher מדרגה, רוחניות, עשו also grew up. But what happened at the end? אלא שקלקל במעשיו. But he ruined it. He, later on, changed. Although lechatchilah he grew up, he also was becoming special, great, and then he was mekalkel, he ruined it for himself, and he started doing bad things. Das heyst, the Rebbe taytsh azoy: אז דער טייטש פון ויגדלו, when the pasuk says ויגדלו, that they grew, איז נישט נאר גידול בגשמיות, אין יארן, that doesn't mean only physically in age, that they grew up in age, נאר גדלות ברוחניות. So the Yalkut taytsh, they grew up beruchniyut. און וואס דער ילקוט זאגט פארדעם, and the Yalkut, in the same Yalkut, says a little bit earlier, on the pasuk, it says a pasuk in Yehoshua: האדם הגדול בענקים, a person who's great amongst giants, הגדול אלו אברהם, יצחק ויעקב שנקראו גדולים. That the word gadol refers to the Avot. So here, too, we see that the word גדול, ויגדלו comes from the same word gadol, it goes to Avraham, Yitzchak veYaakov. So basically, what the Yalkut is saying that Esav was also included. So when we say that the Avot were gedolim, and we, doesn't mean gedolim big people, it means גדולים ברוחניות, עשו, originally, was supposed to be part of it. Esav, originally, was supposed to be part of the Avot, part of the avodah, Avraham, Yitzchak, Yaakov, like them. און דאס וואס מ'געפינט נאכדעם אז עשו איז געווען נישט קיין גדול ברוחניות, and therefore, when we find later on he was not a גדול ברוחניות, נאר להיפך, the opposite, he was a רשע, איז ווייל קלקל במעשיו, he spoiled it. In other words, his destiny lechatchilah was supposed to be, he was supposed to be be, like the Avot. Just like אדם הגדול, גדול, אדם הגדול בענקים, the great people. The word gadol is Avraham, Yitzchak, Yaakov. Imagine it would have been Avraham, Yitzchak, Yaakov, and Esav, all four. Esav would have been also one of the gedolim, one of the ke'ilu one of the Avot, but he himself spoiled it. So we see an interesting thing here, that Esav lechatchilah was destined to be one of the great people. Oych der Zohar iz mefaresh, this is from Midrash, from Yalkut. The Zohar also explains אז ויגדלו הנערים meint a ruchniyusdike gedalus, that when it says that the boys, the boys lashon rabim, both of them, grew, the Zohar also learns the same peshat, it means they grew biruchniyut. וזה לשונו, this is the lashon of the Zohar. ויגדלו הנערים, the pasuk says that the boys grew up, so the Zohar says סטרא דאברהם גרים לון לאתגדלא, the tzad the side of Avraham, the zechut of Avraham, helped them, caused them to grow up, וזכותיה סייע לון, and his zechut helped them. We're obviously talking about good. The zechut of Avraham helped them, them meaning Yaakov and Esav, helped them grow up. And not only that, והוא הוה מחנך לון במצות, he raised them, he was mechanech them to do mitzvot. לאסגאה יעקב ועשו, to great, to elevate, to make big, the word סגא, סגי comes a lot, big, Yaakov and Esav both grew up. It was the zechut of Avraham and the avodah of Avraham to make them both grow up. ודאס איז נאך מער מפורש וואס דא שטייט ווי אינעם פירוש הנ״ל פון ילקוט. This shows even more how Esav was b'etzem originally great, even more than we see from the Yalkut. Why? In ילקוט קען מען איינטייטשן בדוחק על כל פנים, in Yalkut you could somehow squeeze in a פשט אז דער ויגדלו וואס באציט זיך צו עשו'ן, that when it says that they both grew up, including עשו, מיינט נישט גדלות רוחניות בפועל, doesn't mean they actually grew up, נאר בלויז אן אפשרות צו זיין א גדול ברוחניות. In Midrash, Yalkut, you could say that when they grew up, and it goes on Esav also, it doesn't mean Esav actually was at one point great. What it means is Esav had the potential of being great. וקלקל במעשיו, he spoiled it and didn't allow the potential to come out. But we have no real proof in Yalkut that Esav was actually great at one point. It says ויגדלו, they grew up, so you could say it goes on both, that Esav also had the potential of growing up. In זוהר אבער שטייט בפירוש, in Zohar it says clearly, אז דער ויגדלו meint, that when it says ויגדלו it means אז יעקב ועשו זיינען געווארן גדולים. It says clearly that they became גדולים ברוחניות בפועל. That's what it says. It says that what caused them to become big? The zechut of אברהם, ביז צו עשיית המצות בפועל. Not only they had potential, the way the Zohar says, they both did the mitzvot great, because the Zohar says והוא הוה מחנך לון במצות, he, meaning Avraham, was mechanech them במצות, because Avraham actually raised them. How old was Avraham... No, let's go this way. How old were the kids when Avraham passed away? So did he have a chance to be mechanech them? Yes. It says 15. Macht a cheshbon, make the cheshbon. How long, how long did Avraham live? How old was Avraham when he died? 175. How old was Avraham when Yitzchak was born? How old when Yitzchak was born? 100. We're talking Chumash, yeah? 100. So when Avraham was 175, how old was Yitzchak? 75. How old was Yitzchak when the boys were born? 60. So when Avraham was 175 was 15 years after the two Yaakov and Esav were born. So Yaakov and Esav were 15 years old when Avraham passed away. Which, derech agav, by the way, it's an interesting thing that comes out that the avot, the three Avot, Avraham, Yitzchak, and Yaakov, lived together in the world altogether how long? 15 years. And the Rebbe says it's exactly like the Baal Shem Tov, the Mezeritcher Maggid, and the Alter Rebbe.

Now let's get into this for a second, it's not to do with the sichah, it's just to get the cheshbon right. Which year was the Alter Rebbe born? קה״ת? Yes. Yes, תק״ה. I just hope everyone knows that, not just one person, because if you don't, there are certain things which every Lubavitcher bachur knows. Okay, תק״ה. Which year was the Baal Shem Tov nistalek? Oh, you figured it out, right? תק״כ. How long is תק״כ after תק״ה? Ach, okay. From 5 to 20, bederech klal, usually in olam hazeh, in America, it's 15. So, it means that the Alter Rebbe was 15 years old when the Baal Shem Tov was nistalek. So, they were lived in the world together for 15 years, the Baal Shem Tov, and the Magid, and the Alter Rebbe. And the Rebbe has a whole biur that is similar to Avraham, Yitzchak, and Yaakov, but that's nor here nor there. Let's get back to this cheshbon. So, they, when Avraham died, Esav and Yaakov were 15 years old. So, obviously, he had a chance to be mechanech them. Cuz till you're 15 years old, he learned with them, he was mechanech them. That's what it says in Zohar. Also, derech agav, let's get to another nekudah. It says the day that ויגדלו הנערים, that's when Esav came home, and he wanted the lentils. And he came home עיף, tired. Tired from what? From... But what was really, what did he do that day that made it terrible? He killed Nimrod. And the day, and he stole the garment. And that's the day that ויגדלו. It says ויגדלו means they became gedolim. How old are you when you become a gadol? 15? 13. 30? Oh, I thought you said 13. So, it comes out that they were 13 years old when Avraham died. How does that fit to what we just said? You look, a sheilah. It says ויגדלו הנערים, they became 13, and as they became 13, that day, it says Avraham died. Why did he die that day? Because why was he eating lentils? Because when a person dies, there's a aveil, you eat round stuff. Nowadays, you eat eggs, used to eat lentils. So, memeila, it comes out that that day that they became bar mitzvah, Avraham Avinu died. And takeh, why did he die then? So he shouldn't see his grandson go out לתרבות רעה, go out to become a rasha. So, here it comes out that Avraham Avinu was, they were 13. But it doesn't fit they were 13. If Avraham lived 175, and Yitzchak was born when he was 100, and they were born when Yitzchak was 60, so automatically they have to be 15 years old! How do we get a cheshbon of 13? It's a mura'dike kashya. So what? No. So, the Riva asks the sheilah. The Riva, we learn in Gemara, in Rashi, Tosafot, we find the Riva, but he made a peirush on Chumash, also. So, he asks this sheilah, and don't be choshed me that I know the Riva because I know all the, the Riva writes all the peirushim of the Riva on Chumash, but obviously it's brought down in Likutei Sichos. And he says two teirutzim. One teirutz is that really he died when they were 15, but for two years, Eisav takeh did bad things, but quietly and Avraham didn't know about it. So, when it says ויגדלו הנערים, they became bar mitzvah, that's not the day that he died. Two years later he died. But then he says another pshat, which is the most interesting pshat you could imagine. Listen to this pshat, this is a mora-dike pshat. How many years are we missing here? Two years. After the akeidah, how old was Yitzchak by the akeidah? We're going with all this cheshbonot. How old was Yitzchak by the akeidah? 37. After the akeidah, and how old was Yitzchak when he got married? 40. It's a pasuk: ארבעים שנה. After Yitzchak, after the akeidah, know what happened? Yitzchak went, he was so excited and so nervous from the akeidah or whatever we'll call it, he went for a vacation. Where did he go? Went to Gan Eden. Now he went to Gan Eden. In Gan Eden, the years don't count. But Avraham Avinu did not go to Gan Eden. Avraham stayed down here. So, if it was two years in Gan Eden, so this is what happened: when Avraham Avinu, when Yitzchak was 60 years old, Avraham really was, how old? Normally, if Yitzchak was born when Avraham was 100, so when Yitzchak 60, Avraham was 160. But if we say he went two years to Gan Eden, so by him those two years don't count. So when he was sixty, Avraham was 162. So mimela when they were, when Avraham was 175, how old were they? 13. Because Avraham was 175 means 162 when Yitzchak had Yaakov and Esav, and when he was 175, they were 13 years old. So by Yitzchak it's counted as 60, but by Avraham it was already 162. So that's how we answered this shailot. So whichever one, I'm getting back to the sichah, whichever way we're going to learn, whether they were 13 when he died, or was 15 when he died, Avraham Avinu had enough time to teach them, and to be mechanech them. And actually as a grandfather, he definitely took care of them. Besides it says this week's parshah, last week's parshah, למען אשר יצוה את בניו ואת ביתו אחריו, he's going to teach his children. Besides there's a chiyuv on a grandfather to teach grandchildren. The father has a real chiyuv, but even a grandfather. So the bottom line is it comes out from here, that's side from the Yalkut and even more from the Zohar that originally Esav was a good guy. He not only good, he was a great guy, he was gadol like the other avot, he was a great guy. Okay, fine. Ah? We just started the sichah, you know that. Obviously, we're going to get to those subjects. That's the sichah about. He was a great guy. Was he great, was he not, we'll see. We'll see, we just started the sichah, all the shailot. When you finish the sichah, you'll see how every problem is answered and it all fits in like a gevaldike puzzle, as all the sichot do.

דארפן פארשטיין, so the Rebbe says we have to understand, ווי קען מען זאגן אז עשו מצד עצמו איז געווען ראוי צו זיין א גדול ברוחניות? How could you say that Esav on his own was able, had the potential to be a gadol? But we said not only potential, און נאך מער, ער איז בפועל געווען א גדול, not only potential like it could be pshat in Yalkut, but it was actually a gadol. נאר דערנאך קלקל במעשיו, later on he spoiled it. As if we use the expression nowadays that we use, he went off the derech. Originally he was going on the right derech and he was a gadol, and then later that's what comes out. How could you say that? We have this קשיא, אזוי פון פסוק ויתרוצצו הבנים בקרבה, that's your shailah, that says that the children were like inside arguing or fighting or whatever they I don't know how you translate the ויתרוצצו in English. So זאגן חז״ל, the חז״ל, און דער זוהר אליין ברענגט דאס גלייך נאכן פירוש פון ויגדלו הנערים, the Zohar itself brings this peshat right after the peshat we said before ויגדלו הנערים, but what does it mean, אשם במעי אמו, while he was in his mother's stomach, האט עשו זיך געריסן צו עבודה זרה, he was pulling to עבודה זרה. What does that ויתרוצצו הבנים בקרבה? They were arguing inside, so Rashi brings, and the Zohar says, and the Midrash says, Chazal say that when she walked by a house of עבודה זרה, Esav was trying to get out. When you walked by the house of yeshivah of Shem vaEver, Yaakov wanted to go out. And this was before they were born yet. That mean that Esav was already inside his mother, he was already bad. So how do you say he was born with the possibility of being a gadol, certainly according to the Zohar he was actually became a gadol at one point and later he spoiled it, when here we see that from his mother's stomach already then he was already fighting to go out, work to עבודה זרה? That means he was bad from birth. That's one part of the sheilah. Noch mer, the question is even more, גלייך נאך ויגדלו הנערים, right after it says that the ne'arim became big, is the pasuk mamshich, what does the pasuk say? ויהי עשו איש יודע ציד איש שדה. Esav was a person who knew how to hunt, a person of the field. דאס הייסט אז דער ויגדל פון עשו, when it says ויגדלו they grew, so it means Yaakov and Esav, so what was the gadlus of Esav, how did he grow up, what does the pasuk say? האט זיך אויסגעדריקט אין דעם, וואס ער איז, וואס ויהי עשו איש יודע צדיק, ציד, that he grew up, meaning it says what happened when he grew up, he grew up to be a man of the field. היינט ווי קען מען זאגן אז ויגדלו means גדולה ברוחניות, how could you say he grew up to grow to be a גדול ברוחניות? So the kashya is that this doesn't fit the Zohar, the Midrash doesn't fit the way we know בנוגע Esav, that he was originally, originally all the way from the beginning a rasha, and in the beginning wanting to go to עבודה זרה. Just stam peshat in pasuk, so she was upset, Rivka didn't know what's going on, so she went לדרוש את ה׳, she went to Shem VeEver, the yeshivah, and what did they tell her? You have twins, how's that better? Because she thought that So the mefarshim say, she thought that it was one, and she didn't understand. Wants to go to עבודה זרה, and wants to go to yeshivah, which one is it? That's a bisel. It's, when she heard it's two separate guys, it's also bad. Imagine, one of her children wants to go to עבודה זרה, but it's not as bad as like jumping on both sides. Where do we find that? We find it by Eliyahu HaNavi. When Eliyahu HaNavi spoke to the people, so he said to them, when they had this whole contest with the נביאי הבעל, who's going to bring down a fire from heaven, so he said to the people: אם להשם להשם, אם לבעל לבעל. If you want to go to Hashem, stick to Hashem. If you want to go to the בעל, עבודה זרה, go to עבודה זרה, what does that mean? If you want to go to, better to go to עבודה זרה, chas veshalom, than to be jumping back and forth. Why? 'Cause if you jump back and forth, you'll never do teshuvah, because you go to עבודה זרה, but you can say, ah, I don't have to do teshuvah, because after all, you know, other time I went to, I did something good. So if you go to עבודה זרה, so now it's terrible, but there's definitely a chance that you'll do, definitely a chance, we hope that eventually you'll realize that's a mistake and you'll do, but here you'll never realize that it's a mistake. It's al derech like it says: why if you do an aveirah, if you do a ספק עבירה, what, what korban do you bring if you do a ספק עבירה? אשם תלוי. What korban do you bring if you did a definite aveirah? קרבן חטאת. Okay, not by every aveirah, but many עבירות קרבן חטאת. So the Gemara says a קרבן חטאת could be worth a danki. Danki is a very small, even if it's very cheap, very. And a קרבן אשם תלוי has to be worth two, two kesef, which is 48 times as much. And the Rabbeinu Yonah asks the she'eilah, why? Which way this sounds funny. If you did a ודאי עבירה, so ודאי עבירה, it should be more expensive, it should be a real korban. ספק עבירה, after all, maybe you didn't even do it, so why does that have to be more, more expensive? So he answers: because the whole purpose of the korban is to do teshuvah. You bring a korban and you have to imagine that everything that is done to the korban really should be done to you, they shachat the korban, really should shachat you, because you did an aveirah. If you did a ודאי עבירה, you'll do teshuvah much faster. Why? Because you know you did an aveirah, and now you realize you did an aveirah, you bring a korban and you do teshuvah. If you did a ספק עבירה, you probably won't do teshuvah, 'cause always, even if you start thinking but maybe it's an aveirah, but right away what comes in your mind? But maybe I didn't do an aveirah, so I have to do teshuvah? I have to do something? No. And the nature of a human being is usually you always think that way. Mistama, mistama, mistama it's okay. So in order to tell you, no, you got to do teshuvah, we make you pay a lot of money, so when you know that the Torah wants you to pay money, you know that it's a serious matter and you'll do teshuvah. The same thing here also. She, when she thought it was one, it was a terrible thing, but when she saw it's two, okay, she hoped he'll do teshuvah. Anyway, getting back to the sichah here, so the sheilah is: how does the Midrash and the Zohar say that that Esav had a potential of being good, and certain that he was good, when we know that in the mother's stomach he was already bad, he was ready, he wanted to go to avodah zarah?

לכאורה מען קען ענטפערן די ערשטע שאלה. Now Lichorah, the first question could be answered like this: חז״ל זאגן אז א תינוק במעי אמו מלמדים אותו את כל התורה כולה. Chazal tell us in Gemara that a child while in his mother's stomach, they teach him the whole Torah. כיוון שבא לאוויר העולם, when he comes out into the air of the world, he comes into, he gets born, ba malach, comes the מלאך, וסוטרו על פיו. What does וסוטרו על פיו mean? What is taytsh of וסוטרו על פיו? Don't tell me what people think. סוטרו על פיו means he gives him a slap on his mouth, ומשכחו כל התורה כולה, makes him forget. I don't know where this comes from that the reason we have this thing here is because the malach gives you a שנעל. What's a שנעל in, I don't know how you say it in English, what's that, a flick? It says, doesn't say that, the Gemara says וסוטרו על פיו, he gives him a smack on his mouth, and he makes him forget the whole Torah. That's why when you talk about this guy, this famous guy who they claim the malach forgot to do it on him and he knew the whole Torah, so people ask, did he have the thing here? That was famous story, you know, this guy who this, a Belzer chasid, that he had a boy, a little boy, and he was sitting in class, he was in kindergarten, I don't know, even younger than kindergarten, and the teacher saw him sitting, sitting, little kid of three years old, four years old, and was mumbling, saying things. So he thought is this, crazy kid. So he said, \"Tell me what, what are you saying?\" He was saying gemarot and midrashim and things Saying things He didn't know what he was saying, but he was saying all these things. Did it really happen? Yeah. And they, people came to him, even when they realized what he's saying, so people came to him to be mevarer a girsa. They wanted to know which girsa is right, so he tell him, \"Say this page,\" and he would say it, and they would see the way he said it. They said then, when this happened, I remember when when this happened, they said on him that it was all nigleh. In chasidut, that's what they said, I don't know if this is true, he only said two sefarim: Tanya and Likkutei Moharan of Rabbi Nachman of Breslov. That's what they said, but I don't know how true this is. But I met the guy. When I met him, he wasn't a kid. And his father took him, he's a Belzer chasid, and the papers were full, I remember papers were full about this guy. So his father took him to the Belzer Rebbe, not this Belzer Rebbe, the one before, was a The Rebbe said on him to this Belzer Rebbe when he came to visit, the Rebbe said, \"I met your uncle in Vien, and I could see he is געווען אן איש רוחני.\" The Rebbe said, \"אן איש רוחני.\" He was takeh, he was known to be mamash So they brought him to him, so he said everyone should go out Who what? Who? The father, the father of this boy brought him. The Rebbe said, \"I met the Belzer Rebbe, the the previous Belzer.\" It's known, we know that the Rebbe, know the story. There's no picture. When the Rebbe was in Vien, it was not long after the Rebbe got married, the Belzer Rebbe was in Vien and the Rebbe wanted to go see him. The Rebbe had a cousin, a karov, who was a also, an elterer Yid, I forgot his name. So the Rebbe said to him, \"I want to go together with you to him, but with one condition: don't tell him who I am.\" He didn't want to say that he's a son-in-law of of the Lubavitcher Rebbe, of the Frierdiker Rebbe. So they went, and that one, the old guy was older, so he gave shalom to the Belzer Rebbe, he gave him shalom. Then the Rebbe passed by, and the Rebbe was just married and had a small beard, and with a short jacket, like, and the Belzer Rebbe gave him shalom, and he held onto his hand. And he turns around to the other guy, and he says, \"Who's who's who is he?\" He had no choice. If he asked him, he could not tell him. So he tells him, \"This is the Lubavitcher Rebbe's son-in-law, Lubavitcher Rebbe's eidem.\" So the Belzer Rebbe, \"אה, פילט א ווארעמע האנט.\" So the Rabbi, that's the story we knew. But the Rabbi told the Belzer Rebbe that, \"I met your uncle, and an איש רוחני.\" So anyway, getting back to this story. So this father brought him to the Belzer Rebbe, and the Belzer Rebbe told everyone to go out, and he stayed with him a few minutes. I don't know no one knows what he did. I think the boy himself doesn't remember. And then he came out and he told the father, \"Forget about it, don't mention it again, don't let him say anything, and that's it.\" What? Four or five years old, six years old, I don't know. And since then, it's quiet, and it seems like he doesn't he forgot everything. Seems like, I met him, and he's regular a feiner yungerman, a nice man. And he's a chasidisher yungerman, Belzer chasid, but used to live for a while in Crown Heights, but nothing. So people, when they heard this story, they asked, mistama, how did this happen? How did he know? Mistama the malach forgot to So the way the world thinks, the malach gives a a flick in and makes here, you have this indentation here, so they ask, \"Did he have it?\" Yeah, he had it, because the Gemara doesn't say, the גמרא סוטרו על פיו, gives him a patsh on his on his mouth, and it makes him forget. But I don't know if it's true that this is what happened to him. I think it's a different sevara. Maybe it's from a previous gilgul, because there is such a thing as some people remembering from a previous gilgul. So he So mostly don't remember, can't, but he somehow, this remained in his mind. It's a freaky thing, that's for sure. It's a But it's lav davka it came because because he learned in the mother's stomach. That's why when they went to find out girsot in Gemara by him, I don't think it means anything, because if it's from a previous gilgul, so he just said what he learned in the previous gilgul. So he learned that girsa, doesn't mean that that's the the right girsa, if this is all true, I don't know. Because there were people who remembered a previous gilgul. The famous story with the everyone knows the story with the Apter Rav. The Apter Rav, he wrote the sefer \"Ohev Yisrael\", was known as the Baal \"Ohev Yisrael\". He wasn't in Chabad he wasn't so popular. He was against the Alter Rebbe, against the Mitteler Rebbe. This is a gantze stories. But he was a great person, he was a great tzaddik. So he said he was in this world three times. He said, \"I remember all three times. Once I was from the צאן יעקב, once,\" he says, \"I was from the יוצאי מצרים, I was in the midbar, and once I was a Kohen Gadol in the Bet Hamikdash.\" He showed a mark on his back to somebody. He says, \"Yaakov once hit me, and I have a mark there. Yaakov whipped him once.\" And when he used to, if he Sometimes when he davened פארן עמוד on Yom Kippur, and when we say about the Kohen Gadol, \"וכך היה אומר\", אומר, he used to say וכך הייתי אומר. Not וכך היה אומר he used to say, the Kohen Gadol, this is what I used to say. And then when he said that he remembered he was in the Yetzias Mitzrayim, so someone asked him, \"I want to ask you a question. We learned in the Torah about Korach and the whole מחלוקת קרח against Moshe Rabbeinu. How is it possible for Korach to fight against Moshe? We all know Moshe, who, how, and you remember what happened then, so tell, explain to us.\" So, he said, \"I have to tell you, Korach was so smart, and he convinced all the Yidden that the majority of the Yidden were on his side. That's how it was. The majority on his side.\" So, they asked him, \"On which side were you?\" He says, \"I was from the good guys. I was neutral. Wasn't on Moshe's side, I was neutral, so I was in the good guys. And very few were on Moshe's side. That's how Korach explained his position, that's his revolution.\" But he remembered his previous gilgul. So, could be this guy also remembered his previous gilgul. Anyway, we just started here that the Rebbe is going to try to answer the first shaila based on this Gemara that the malach teaches him the whole Torah, and then he forgets it. How this will answer, we'll see tomorrow. Zeide Kersh said there's a test in two days, don't forget.