But I'm just wondering if it's kedai to go back to the inyan of where we started or this maamar, let's forget about it. Started talking about שבירת הכלים because in the sichah he's talking about Esav that his shoresh is from עולם התוהו and there's שבירת הכלים, so I said we have to understand what this all means, the dishes broke in עולם התוהו, and the Aibershter created one world that was oops, a mistake, they saw it didn't work, so he created a different world. And bichlal, how do you have these אורות and כלים? You have the light shining from the Aibershter, that's the light, and then you have כלים receiving it. Where did the כלים come from? I mean it's it's the whole thing is a very confusing issue. So I said next time we would discuss it if in simple words what I want to say is if the olam is interested. Could be some people are not interested in the inyan of עולם שבירת הכלים. Certain things are interesting: שבירת הכלים, תוהו, אורות and כלים, it's they are very abstract inyanim, and it's enough you learn it in Chasidut three hours a day. Anyway, you know what, I'll go bekitzur, try to see to explain it. Try to, as much as you'll explain it, it's always still far from seichel, but it's a לקרב אל השכל קצת, עפעס something like. We have to start all the way from the beginning. You know first we had עצמות אין סוף, there is, and then there is אור, אור אין סוף שלפני הצמצום, then you have the צמצום, and then you have the whole סדר השתלשלות. What's the inyan of אור אין סוף שלפני הצמצום, and then you had the צמצום, and then after the צמצום you had the קו? Dos heist, there's the etzem of the Aibershter. And then there where is the way the אייבערשטער ווערט נתגלה. That's called אור. What's אור? אור is really nothing but giluy. You have to halt kop here, it's not אור the way we think אור is. You have a bulb, I mean in גשמיות אור, you have a bulb and it shines and it makes the room light up. And now that's not the real nekudah of ohr. The nekudah of ohr is the way something is able to be perceived, able to be seen. You have this this bimah here. This is the bimah. Then you have the inyan that the bimah is able to be seen by you. Das heist, the bimah is here, how did it get into my eyes? There is this this thing has a techunah of it being able to be seen. And what I see, is I only see the way it's able to be seen. I don't have the thing itself. I don't have the bimah in my eyes. But the sight of it is there, that's like the gilui of it. In certain things the gilui is so strong and it even lights up the place, but we're not going to go into that. So when you have עצם עצמות אין סוף, and then the Eibershter, which means that this is the the etzem of what it is, there's nothing but the עצם עצמות אין סוף. And then the Eibershter, for whatever reason, decided any word that we use is is is is wrong. The Eibershter didn't decide, and we always think and we talk this way the Eibershter had a mind and decided to do, who's he, he's over there. It's it's a problem. And there are no words in language, in any language to describe the truth, because these are all abstract inyanim which are higher than the world, memeila they're higher than understanding. But l'foal, the Eibershter wanted to himself to be seen k'vayachol by outside of Him. Etzem is something that's within yourself, that's the etzem, and gilui means it's outside of yourself. And it says that the the etzem of everything is made up of two t'kunot, it has two qualities: ביכולתו להאיר וביכולתו שלא להאיר. הייסט עצמות אין סוף has the yecholet of giving himself out, being megaleh himself, and has the yecholet of not being megaleh himself. And they're both equal kochot of the Eibershter. They're both equal kochot of עצמות אין סוף, that is יכולת לגלות את עצמו, that's טייטש גילוי אור, and then the יכולת שלא לגלות, and that's all in the etzem. And whatever is in the etzem, these two things, that he has a yecholet to be megaleh and the yecholes not to be megaleh, actually happened b'foal. The fact that there is אור אין סוף that came means that he used his כח לגלות and he was megaleh. The fact that later he made a צמצום, that's the expression of him not being megaleh. Both of these inyanim, say the גילוי אור אין סוף שלפני הצמצום, סיי the צמצום that he was מצמצם the אור, they're both expressions of the yecholes of what the Oibershter is able to do. And everything in עולם הזה and everything in all the worlds are made up of these two ענינים. Bakol, everything is made up of yes and no. That's what it is. What yes? What no? Different things, but yes and no. Positive and negative. That's the whole basis of the battery. You have the positive and you have the negative. Everything is made up of yes and no. Starts off all from עצמות אין סוף, that יכולת להאיר, he's able, he has the yecholes of giving out, of yes, there should be a גילוי אור, and then the יכולת שלא להאיר. And what came first? So the גילוי אור אין סוף שלפני הצמצום is the is the way he expressed the fact that he's able to give out and there was גילוי אור. Then there's another expression of the other כח of the Oibershter, יכולת שלא להאיר, so he was מצמצם the אור. In truth, I don't know if the יכולת להאיר came first, because עצם itself is also not אור. That if you have the עצם himself, before there is, I don't mean before in time, before in darga of the גילוי אור, there is no אור, there is עצם and then there is אור. So b'etzem, lechatchilah there is no אור, then there is אור, but that no אור that's there lechatchilah is not a גילוי, is not something that he expresses because there was no אור to begin with. So when there is an אור and he's מצמצם the אור, what happens? Here that he's he's expressing the fact that he's יכולת שלא להאיר. So you had Lechatchilah from the koach of the Oibershter these two inyanim: יכולת להאיר, which is גילוי אור, יכולת שלא להאיר, which is the he'elem of the אור, no אור. Then, but when there was יכולת להאיר, it was the אור בכל התוקף, the אור, אור אין סוף, only אור אין סוף. When there was the צמצום and there was no אור, there's no אור אין סוף. What the Oibershter did afterwards, he brought a קו. What's the קו? The קו is be'emes a combination of both. The קו is a אור that comes from לפני הצמצום. I don't want to be metzayer the צמצום to sound like a gashmiusdike thing, but imagine you had the אור and the אור was taken away, not not completely, there was a space kivayachol, there was a מקום פנוי, there was It says like this in in Etz Chaim: היה אור ממלא כל מקום החלל, there was only אור אין סוף. There's nothing but אור אין סוף, there's nothing else. Then he made a צמצום that there is a space, so to speak, which doesn't have the אור אין סוף. That that space represents the יכולת שלא להאיר. Then he took light from the אור שלפני הצמצום, and he took a little bit of light into the area of the צמצום. What is that? A combination of both. It's אור, but it's אור which is, so to speak, מוגבל. It's אור that's not the whole full-fledged אור אין סוף שלפני הצמצום, it's אור that's already מוגבל, it's only a קו. So the קו, if you'll ask, what is the קו? Is the קו אור or the קו not אור? The קו is both. The fact that there's a קו, a light of קו, that's אור. But the fact that it's a אור that's only a קו, not more, shows that there is no אור. So the קו is the way the Oibershter made that these two kochot of יכולת להאיר and יכולת שלא להאיר should come out in a very small way, that is the קו. So the קו really contains in itself two inyanim: the כח הגבול and the כח הבלי גבול. The יכולת להאיר is called כח הבלי גבול. The Oibershter has a koach of בלי גבול. יכולת להאיר, it's only his metziut will shine. יכולת שלא להאיר, that's called the כח הגבול. The Oibershter has the כח הבלי גבול and the כח הגבול, and they're both the Oibershter. What does it say, famous thing it says in Avodat HaKodesh, the sefer Avodat HaKodesh, brought down in Chassidut many times: כשם שיש לו כח בבלי גבול, כך יש לו כח בגבול. שאם אי אתה אומר כן, נמצא אתה מחסר שלימותו. The Aibershter is a כח הבלי גבול and a כח הגבול. If you're going to say he doesn't have a כח הגבול, then it means that he's missing something. What's טייטש גבול? גבול means that there's something is גבול means it comes till here and not further. Anything that's not something else is גבול. If you're going to say he's not גבול, that that gufa is a גבול. So what is he, גבול or בלי גבול? Both. There's nothing that he's not, so he's not גבול, he's not בלי גבול, he has both. And in first it expressed itself, the בלי גבול, the כח הבלי גבול in the אור, the כח הגבול in the צמצום, and the קו has both. And קו has both, but in a way that it should be able to come down in a form of סדר השתלשלות. And when it comes down, that קו, from that קו starts the whole סדר השתלשלות. And from that קו starts the concept of אורות and כלים. And I started saying last time, when we say אורות and כלים, כלים is not something a separate entity than the אור. The אור, which is the גילוי of the Eibershter, what's the אור? The גילוי of the Eibershter. That גילוי has both ענינים. There are two גילויים of the Eibershter. Which are the two גילויים of the Eibershter? The גילוי of the כח הבלי גבול and the גילוי of the כח הגבול. When we say that there's a צמצום, that's also a גילוי. It's the גילוי of the כח הצמצום, the גילוי of the כח שלא להאיר, of the כח ההעלם, of the inyan that the Eibershter could be maalim. What does giluy mean? Giluy means that it expresses you. Sometimes you could say a person you could be megaleh, a person could be megaleh himself. A maalah? Sure, it's a maalah. Let's finish this. When you say a person, you person is megaleh himself, how is he megaleh himself? A guy comes and gives a good a a gute drashah, says it's a good be'ur. Oh, this is megaleh the person. Sometimes a person could be megaleh his quality by not saying. They say just like you have to know when to speak, you have to know when not to speak. And when a person knows when not to speak, that's megaleh a certain trait in this person that the person has a koach of being megalim himself. There are some people can't be megalim themselves, they talk and talk and talk and have no end. And that's a special koach. So by the Eibershter there's a כח הבלי גבול and a כח הגבול, and when you had the the אור אין סוף שלפני הצמצום, that's megaleh the Eibershter, what part kiv'yachol of the Eibershter? The Eibershter's כח לגלות. And when the Eibershter made the tzimtzum, it's megaleh the Eibershter's כח שלא לגלות. It's also a giluy of the Eibershter. And which one is a stronger giluy? In other words, what expresses more the Eibershter himself? The כח הגילוי, כח שלא לגלות? The כח שלא לגלות, why? The כח הגילוי, לגלות means that he has the koach to go out of himself, to give out something of himself. The כח הגבול is more himself. That gevul means not to give myself out, to stay who I am, in gashmiyut would be. So what shows more me? The כח הגבול. But that's not noge'a to this point. This point is so you have the כח הגבול, the כח הבלי גבול, that's the יכולת להאיר, יכולת שלא להאיר, which originally was in the two, in אור אין סוף שלפני הצמצום and then the tzimtzum, and then you have that same thing formed in a way of a kav, in a smaller form, in the kav, that the kav has these two inyanim. Now there are no two kavim. There's not one kav that shows that there is a המשך that the Aibershter is megaleh his כח הבלי גבול, and then there's another kav where the Aibershter is megaleh his כח הגבול. In the one kav you have both. You have the כח הבלי גבול, which means the כח הגילוי, because the kav is or, but the fact that the or is a אור מדוד ומוגבל, that's a אור מוגבל, that means it has a כח הגבול. That's be'emes the nekudah of orot and kelim. There's no such thing as orot and kelim, there's no two things as orot and kelim. Like we think there's a something, you take the light and you in a dish, you take the water and you put it in a in a pot, in a glass, that's called orot and kelim. It's not like that here. There's no two separate. My shailah was, how do you have orot and kelim? So there's two separate lines, one giluy, one המשך that made orot and then there is kelim? In the or that the Aibershter was mamshich in the קו, that had two תכונות in it. That אור has the תכונה of גילוי, and has the תכונה of הגבלה, that the אור could be be מוגבל, the אור could be מגביל himself. That's called אורות and כלים. אור is the fact that it has the כח of shining, of being מגלה. כלי means that it has the אור it's this אור has the כח within it since it's a המשך of the קו, and since it's a המשך of the כח of אין סוף שלא לגלות, so in this אור, in this גילוי of the אייבערשטער, אור is גילוי, has both גילויים: the גילוי of גילוי and the גילוי of העלם, the כח of גילוי, the כח of העלם. That's the pshat that I mentioned, started saying last time, that says in Chassidus the

לשון התהוות הכלים אור אורות נעשה כלים, that כלים became from the גראבקייט of the, it's not a new, separate thing. The אור itself, the more coarse part of the אור is the כלי. What does that mean? In the אור, there is the כח הגבול שבאין סוף. You have the כח הבלי גבול, which is the or, in that koach, since this is the this is an expression of the אייבערשטער'ס כח, the כח הגבול is also an expression of Eibershter which is there. So the or has a koach to shine and it has a koach to not shine. Which one is stronger? Which of the two is is is is is stronger? So lechatchilah, when the or was נמשך, it's the אור אין סוף in the קו from לפני הצמצום, the גדר, the כח הגילוי is stronger than the כח ההעלם, and that's more בגילוי. That's the peshat that there is no keilim there. The כח הגבול is there from beginning on. In the המשכה of the or there is a כח הגבול, but not always is it בולט, does it stand out, it's not being used. So when the קו was נמשך, you didn't see any keilim there. That's why in the beginning, what came the first thing from the קו? We spoke about last time, what's the סדר, the map of השתלשלות? What came there? The א\"ק. There's no keilim in א\"ק. What's the peshat no, it's only orot. Why? Because in the first point, what's בולט? Or. What came after א\"ק? Nu, someone said last time. Got to have the map. What? Nu, that's the problem. That's a big problem takeh, nu? So let someone take over his place. Ah? No, that's far from כתר. I'm sounding out, מציע. You got to know this this this these these general things of knowing what's the סדר השתלשלות. עקודים! Exactly! What's such עקודים? So the lashon there is עשר אורות עקודים בכלי אחד. There is already a גדר of עשר אורות, but it's all in one כלי. What's the peshat of in one כלי? Very little מציאות of כלי. There is more גילוי אור than there is the כח הגבול. There's more גילוי than העלם. Then what came after עקודים? Ah? Because it's already from the קו, so the קו already had a מציאות of עשר, and in ע\"ב, that's where he talks a lot about it. But there is already a beginning of something, but it's still called כלי אחד, the real הגבלה is not really there. But there is certain הגבלה, that's why even the אורות are called עשר אורות. Whatever, that we can't go into every ביאור of every פרט. What's after עקודים? נקודים. What's נקודים? What's another name for נקודים? עולם התהו! And what's עולם התהו? Why are they called נקודים? עשר נקודות. There were the עשר אורות בעשר כלים. But what was the problem in in in in תהו? אורות מרובים וכלים מועטים. What does what does that mean? It's still there was more כלי than in than עקודים. עקודים has one כלי. What does one כלי mean? A very little הגבלה. The גדר the כח הגבול שבאין סוף is not so strong there bolet. But here already, since it's a lower madregah, you have already עשר כלים. So you have עשר אורות and עשר כלים. That's a lower מדרגה already. In other words, the כח הגבול שבאין סוף is here felt already. But what's felt more, the גילוי אור or the כלים? That or the כח הגבלה? אורות מרובים. We say אורות מרובים וכלים מועטים, that means that there is more אור. So there is more גילוי אור, so the גדר of כח the expression of the כח הגילוי שבאין סוף, the כח הבלי גבול שבאין סוף is stronger in its expression than the כח הגבול שבאין סוף. That's that's what Aibershter that's סדר השתלשלות. Aibershter is sending, so to speak, the אורות down, and as He's sending down, He's trying to get more more צמצום. More צמצום means less of אור. What does Aibershter want? He wants עולם הזה. To get to this world, this low, low world of עולם הזה, it has to go through, starting from עצמות ומהות, has to go through so many מדרגות. Has to be the כח this עולם הזה is the real גבול. To get to the real גבול, it has to go through so you have the גילוי אור, you have to have a גילוי אור to make עולם הזה. עולם הזה without אור, there is no התהוות, there is no Aibershter's גילוי is מהווה and makes עולמות, but it has to be בהגבלה. So it goes through a סדר השתלשלות. So first happened was א\"ק, then you had already עשר ספירות, עשר אורות, but it's only כלי אחד, the כח is is not so the כלי is not so strong. Then you came finally to a point where already it became עשר כלים. The next step already, there's more more הגבלה, the הגבלה is more מאיר. And the כלים, again the question I asked last time was: Where did the כלים come from? You say the אורות came into the כלים, so the אורות came from one way, and there were כלים there? No, they didn't, there are no two סדר השתלשלות. That one קו carries with it both, but not in every level is each part מאיר so strong. So on the first level, more the אור than the כח הגבול. In the next level, that כח הגבול that was there before already, but wasn't בולט, now it comes out into the open. So in עולם התוהו it came out more into the open, you already have עשר כלים, and then when you come to the next step, which is עולם התיקון, there you have אורות מועטים, כלים מרובים. Why? There already the כח הגבול is stronger than the כח הבלי גבול, because in order to get to התהוות העולמות, to get to עולם הבריאה, which already is a yesh, which is a real הגבלה, you have to have already כלים מרובים. So there it's אורות מועטים, the אור, the גילוי, the כח, גילוי שבאין סוף is less, and the כח הגבול is more. And then after that you come to עולם הבריאה, the גבול is so strong that עולם הבריאה, what's the chiluk between בריאה, יצירה, עשיה? I'm not talking about in the way the taytsh of the words, that's a biur that you can speak. In עולם הבריאה, it says it's מיעוטו רע, רובו טוב, מיעוטו רע, mostly is good, a little bit of bad. In עולם היצירה it's מחצה על מחצה, half good, half bad. עולם העשיה is רובו רע. What kind of רע? Who did bad there? Who's in עולם הבריאה doing bad? Down here you have guys doing bad things. Who does bad in עולם הבריאה? It doesn't mean bad. It means a מציאות which are הגבלה, a מציאות of גבול which is not the גדר of גילוי of the Aibershter. גבול means העלם on the Aibershter. The העלם itself is a כח of the Aibershter, and that itself is, if you understand it, it's a גילוי of the, it's a גילוי of the אייבערשטער'ס כח. That's why it says in the Gemara, why were they called אנשי כנסת הגדולה? The people, why were they called אנשי כנסת הגדולה? שהחזירו עטרה ליושנה. I remember the Rebbe at, I think שבועות כ\"ד, hot er gekochet in this inyan, because they brought back the old style. What was the old style? They used to say a מאמר, הא-ל הגדול, הגיבור והנורא, ממש the Aibershter is strong and big. Then they stopped saying it. עכו\"ם מרקדים בהיכלו, גוים are dancing in the בית המקדש, and you're saying the Aibershter is strong? Yeah, איה גבורותיו, where's his strength? So they stopped saying it. Came the אנשי כנסת הגדולה, החזירו עטרה ליושנה. They said, \"No, you got to say it again.\" So they asked, \"Why? איה גבורותיו? איה נוראותיו? Where's the אייבערשטער'ס מורא'דיק? Where is his mora'dik?\" Know what they answered? עכו\"ם מרקדים בהיכלו והוא שותק. The גוים are in the בית המקדש and he's quiet. הן הן גבורותיו, that's the biggest gevurah. הן הן נוראותיו. The biggest גילוי of the אייבערשטער'ס כח is the fact that he's מעלים, that he has a כח to be מעלים. Not to be מסביר it, I'm just bringing out that point. But l'foal, as far as we're concerned, we don't see. The biggest גילוי of the Aibershter is in עולם הזה, but we don't see it. So לגבי our accepting it, we don't see it. So that's called הגבלה. So comes עולם הבריאה, it's already a little bit of bad. What's bad? There's so much העלם on אלוקות, that's called bad. In אצילות it's כולו טוב, and still there is כלים there, but the כלים are still not such a great העלם. The כלים are still מגלה the כח of the Aibershter, but not as much as the גילוי אור. עולם הבריאה already this is, it's terrible. יצירה is half and half, דריטן איז גאר עולם העשיה רובו רע. What's רובו רע? The העלם is so strong that you can't see, it's most. A little bit of גילוי there is, because even in this world there's a little bit of גילוי. You can understand sometimes אלוקות, there's a little גילוי that you can feel it, but not, but not, so it's רובו רע. So this is the way the סדר השתלשלות goes, and this is the ענין of the כלים. There's no dishes. There are no כלים in which the אור goes in. When the אור is מג-, מגביל itself with the כח that the Aibershter put into this אור. And you get why? Because the אור is the Aibershter's expression, and in the Aibershter's expression there are both ענינים: the fact that he could be מגלה and the fact that he could be מגביל. And that's, and the, when the אור is מגביל itself, that's called the כלי.

And it seems like, and I said l'chorah, why did the, the Aibershter make עולם התוהו, the dishes broke, they fell down, where'd they fall? I mean, they fell down all the way to עולם הזה. There was no עולם הזה then. עולם הזה came only after השתלשלות of עולם הבריאה, so where'd they fall? And what's the pshat the כלים fell? And the כלים, the ניצוצות fell? These are words, bichlal I have to tell you like this: we have to get used to this, in Kabbalah you have words that if you say the words, not only they don't make sense, it makes it so, that's why it says you shouldn't learn Kabbalah, because you're m'gashem it. You take it, everything, oh, fell sparks, fell down, and the words of, and even the words of the maamarim, they're Himel verter. The words that the Rebbeim said, they're Himel verter. They contain everything. But for us stupid people, it needs a lot of hasbarah to, to bring it down to se-, to reality, to make, make So the tzimtzum, so that fell, and what's the pshat the Aibershter made a mistake, he pashut, that's how it comes out, Aibershter made, he thought it would be good, כלים broke, it didn't work. So I said, it's a normal סדר השתלשלות. In order to get to עולם התיקון, you have to have the עולם התוהו, that you have to have a lot of אור and כלים already, ten כלים, which is a הגבלה, but not so much, and only if you have that, and that breaks, then you could go to the next step. And what's the pshat that breaks? That in order to get to the next step, where you have the כח הגבול very strong already, you have to have, in a In a way that the the גבול turns into a real, so to speak, a real גבול. And then you could start over again and having the גבול not really the top גבול. In other words, in עולם התהו when it fell to and it fell to עולם הזה, it doesn't mean it fell down to עולם הזה. From the כלי, from the הגבלה that's there in עולם התהו, which is already a real הגבלה, but not real because it's אורות מרובים, that is something that gives the power, the ability of becoming עולם הזה. If not for that, in other words, the Aibershter had to be מגביל the כלים so much that it should be a real הגבלה, and then כאילו נאמר when you have that real הגבלה, the Aibershter takes away the הגבלה and makes it into something that will give the כח to a real גבול of עולם הזה, then you could bring into that, you could bring in the גילוי אור. Das heist it has to go like to extreme, I feel like a משל גשמי. If you have, as long as you have some אור, then the הגבלה is a problem, you'll never get to the real הגבלה. So כאילו נאמר the Aibershter had to brought down the כלים, made the הגבלה, then pushed away What does it say? What happened to the אור in עולם התהו? The כלים fell, and what happened to the אור? So the אור went back to its שורש. What does that mean? Was it עולה, it didn't fall. The pshat is that the Aibershter had to separate the אור from the כלי and bring out that there should be a a גדר, a possibility, a כח of real הגבלה, then when you a real הגבלה, then you could bring the אור into it and the אור will fit. It's late, it needs hasbarah. But this is so it was a plan kivayachol of the Aibershter, to have עולם התהו, to have שבירת הכלים. שבירת הכלים fall down the עולם הזה, it didn't fall into עולם הזה. שבירת הכלים is the koach that gave a possibility there should be a real גבול, and then starts the process of how to get it down to this real גבול. And the process is that there's still אורות מרובים, אורות מועטים and כלים מרובים, and then goes to לבריאה ליצירה, but it all started, why is there a possibility for it to come down from אצילות, which is the beginning of the first real עולם, which will bring you sof kol sof to עולם הזה הגשמי, to the real גבול, is because of the שבירת הכלים. שבירת הכלים means that the אור was taken away, it didn't break. That this is כלי without אור. שבירת הכלים means that the אור left and the כלים were כלים without אור, which is the full-fledged הגבלה. The full-fledged הגבלה made a possibility for it to have, but a full-fledged הגבלה on its own doesn't have any אור. If it doesn't have any אור, then you don't have, you can't have כלים without הגבלה without the אור, then you have nothing. So you have to have some אור. But you had the Eibershter, what he did, he separated, so to speak, between the אור and the כלים, made the הגבלה as a separate entity, which is what עולם הזה is really the the worst. So that that part of of עולם התהו, the fact that there was כלים there, and he separated there, that came down here. Not then. That made the possibility for it to come down, that had the יסוד, and then after the Eibershter made that part, that that potential so to speak, he put in back, brought back the אור, but now the אור when there is a הגבלה, a real הגבלה, but since there is, and he put some אור into that real הגבלה, and with that אור, it went down till it came down to עולם הזה. And this is what Esav's shoresh is in עולם התהו, which is higher level of which is a higher level of אור. It's a place, a a darga which the אור is a stronger darga of of גילוי אור of אין סוף. Less כח הגבול, more כח הבלי גבול. And Yaakov's darga is from already after שבירת הכלים, that's from עולם התיקון. In שורש השורש it's different, but in the direct shoresh. And this is where we're holding here, which we didn't get to learn inside, but this is where we're holding here, that Yaakov wanted Yitzchak wanted to give Esav the bracha to be mamshich from the shoresh, and then Esav would be the top guy, he would be the יכבוש את יצרו, etc. Clear up for a second, just a little guide for the Gemara, the next upcoming couple