And if we finish it today, which is Tuesday, then Wednesday is chazara and Thursday is the test. If we finish today, which lichorah we should. Okay, so till here the Rebbe explained that Esav, the way he is מצד באמת, מצד השורש, even though he had a yetzer hara, but this was all for the purpose of good. The whole purpose he had a strong yetzer hara and he wanted to go out to avodah zarah even before he was born, it's all because he was supposed to be the one that's כובש את יצרו. He was given so mitzad, looking from the Eibershter's side or from Yitzchak's side, it's not bad. The kashya was how could Yitzchak have a son like Esav, such a terrible guy? And the sheilah is not how he could become a rasha later, that's his choice. How was he born that way? And the answer is he was born that way is not a bad thing, he's born that way is a good thing. Because looking at from the perspective of Yitzchak, so to say from the perspective of ולעילא, this was supposed to be a special guy, he was supposed to be the baal teshuvah, he's supposed to be the כובש את יצרו. So now סעיף י', page 114: דער ביאור הנ״ל, the thing that we explained before, אז ווי עשו ווערט געבוירן פון יצחק איז ער טוב, the way Esav is born from Yitzchak is good even though he had a yetzer hara, but that's a good thing, is מתאים ונלמד פון דעם ביאור פון אלטער רבי'ן, fits and it takes, the Rebbe says, I take it from the Alter Rebbe's ביאור, הטעם פארוואס יצחק האט געוואלט געבן די ברכות לעשו, the reason why Yitzchak wanted to give the berachot to Esav. And the Alter Rebbe explains it like this: א דאס איז דער פאר וואס יצחק האט געקוקט אויף עשו ווי ער איז מצד ראשיה, שורשיה. Yitzchak looked at Esav the way he is lemaalah in the shoresh. And he calls, what's the טייטש ראשיה? Does anyone know why it says the לשון ראשיה? Do you ever hear Chassidut when we talk about a shoresh, that this is the shoresh, this shoresh is this inyan from this is the shoresh, we use the word ראשיה? Why is here all of a sudden that we use the word ראשיה? Would anyone think of a sevara why here by Esav the way Yitzchak looked at Esav, we call him he was looked from the ראשיה? Because there's a lashon, yeah, ראשיה דעשו בעיטפיה דיצחק. The head of Esav is in the lap of Yitzchak. It's all taken from be'emes, it's a lashon in Targum that and it's based on the Gemara, and the Gemara doesn't say exactly the same lashon, that when they wanted to bury Yaakov in the Me'arat HaMachpelah, Esav came saying it's his. He doesn't want to let his brother, \"We both yarshent it from Yitzchak, so why do you get it?\" So they told him, \"But you sold it to him.\" It says before Yaakov left Eretz Yisrael to Mitzrayim he bought Esav's share of the Me'arat HaMachpelah. You know how much he paid him? It says he piled up, I think as high as a whole pile of gold and silver, and he gave it to him. So Esav denied it. \"Show me the shtar.\" Because they made a shtar. Well, they said, \"This, we left the shtar in Mitzrayim when we left Mitzrayim.\" So they said, \"Go bring it.\" So they sent Naftali who was able to run very fast to go and get it. But in the meantime, Chushim who was the son of Dan, who was a little bit deaf, couldn't hear what's going on, so he saw there was some commotion there. So he asked, \"What's going on? How come the zaideh is not being buried?\" Because he didn't chap what's going on. So they told him, \"az der petter, our uncle Esav is trying to stop it.\" \"Azoy?\" So he took his sword and went over to Esav and chopped his head off. Esav's head rolled and rolled into the Me'arat HaMachpelah, into the lap of Yitzchak, and that's where it stayed: ראשיה דעשו בעיטפיה דיצחק. So Chassidishe teitch, what it means is that ראשיה דעשו means the shoresh of Esav is fits to Yitzchak. Because otherwise, the Rebbe even explained once, otherwise there's a big problem: How could you allow a rasha be buried next to a tzadik? You're not allowed to. So how could Esav's head be buried next to Yitzchak? The Rebbe even brought, I remember when he spoke about this, brought the story of Elisha. You know the story of Elisha? Elisha was mechaye meisim twice. Elisha was double in greatness of Eliyahu, his Rebbe. Eliyahu was mechaye meisim once, and Elisha said, asked him as if for a brachah: פי שנים ברוחך, he should have double, so he was mechaye meisim twice. So once he was mechaye meis the בן הצרפתית, but one is mechaye meis, after he died he was mechaye meis. What happened? That there was a guy who was a rasha who died, and he fell into the kever next to Elisha who was buried. So this guy, this rasha who was fell into the kever of Elisha, got up. He died, but he got up! He got up and walked away, and walked someplace else and died over there and got buried there. All this was for what purpose? Because you're not allowed to bury a rasha next to a tzaddik. So how is Esav's head buried in Yitzchak? So חסידות טייטשט it's a רוחניותדיקע ענין. Reisha, the head of Esav means the shoresh of Esav, and the shoresh of Esav is in the lap of Yitzchak. Dos heist there is a shoresh in Yitzchak, and as we said before, takeh, that the whole inyan of Esav as he is had a shoresh in Yitzchak. But he teitches that Yitzchak looked at him as the way he was in the reisha, in his שורש, וואס דארט דערהערט זיך כנאלדער טבע עילוי from the meaning of the סדר עבודה in the velt, in the shoresh, you feel how it is important to get involved in the velt, not like Yaakov who's separated from the world, but to get involved in the world, נישט צו התפעל ווערן פון די העלמות אין עולם הזה, not to care about, not to get excited over the all the problems of you have of this world, ואדרבה צו פועלן זיין כובש זיין די וועלט גופא, to conquer the world and מברר ווערן מעלה ווערן אין קדושה, it should go up in kedushah. So lemaaseh, that's what, so Yitzchak looked at Esav in the positive way, and everything like that depends how you look at it. If you look at through green glasses the whole world looks green, if you look at through red glasses everything is red. Yitzchak looked through the glasses of the shoresh, and it's all because in the shoresh he's good. What happened lemaaseh? Who got the brachot? See, he wanted to give him the brachot, but by doing giving him the brachot he would bring him back even down here he should behave like the shoresh. אף על פי כן זענען די ברכות געגעבן געווארן דוקא צו יעקב, they were given to Yaakov, weil נאר ער האט געהאט דעם כח צו מברר זיין עולם הזה. Cause the bottom line, the way the Oibershter wanted it, that who should do the birur of עולם הזה, who should do the כבישה should be Yaakov. Why? דוקא דורך דעם וואס מ'איז יושב אהלים, מ'האט דעם כח התורה, דוקא through sitting in yeshivah and learning you have the koach of תורה, קען מען דאך מברר זיין עולם הזה, you can mevarer the world and מאכן פון דער עולם א דירה לו יתברך. So even though there is a sevara that Yitzchak had to give the brachah to Esav, but Rivkah obviously understood better, and she saw that even the inyan of Esav has to go through Yaakov. Now maybe, I don't know, maybe it's because Esav already behaved in a bad way, but lechat chilah had Esav accepted what he was supposed to, then takeh it could have been through Esav. No, so the inyan of baal teshuvah has to come through Yaakov also. So sof kol sof the koach of teshuvah also comes through Yaakov. It should have come through Eisav if Eisav would have behaved. If he didn't, so now the brachah of becoming a baal teshuvah, the Rebbe in a different sichah explains that the brachah is to him to become a baal teshuvah, and memeila this would be the koach of teshuvah also comes through Yaakov, because everything has to come through Torah, sof kol sof. And Yaakov is the person of Torah. Rivkah. Oh, that's, that takes us into another, another sugyah altogether. He's asking why takeh was Rivkah the one was able to see the truth? She saw that Yaakov is the one that's supposed to get it and Yitzchak didn't see it. Not because Yitzchak made a mistake and thought Eisav was a good guy, farkert, we're saying he saw he was bad, ela mai he looked at the shoresh and he wanted to be mamshich that he should be the one to do this avodah, and Rivkah saw it's not going to work. Rivkah saw the truth.

Who's the one that has more binah, a man or a woman? בינה יתירה ניתנה לאשה יותר מבאיש. A man has the level of chochmah, but the level of binah has a woman. Where do we see it? In their names. Which, which words? איש and אשה. Both have the word אש, but איש has a יו״ד and אשה has a ה״א. What's the chiluk between יו״ד and ה״א? יו״ד is chochmah and ה״א is binah. We always learn יו״ד-ק״ה-ו״ו-ק״ה, יו״ד is chochmah, ה״א is binah, ו״ו is six middot, and ה״א is malchut. So the ה״א is binah. The woman has more binah than the man. What's the peshat the chiluk between chochmah and binah? What do we learn in chassidut? Chochmah is the נקודה'ס ענין. When you learn something and you have a million kushiyot and then you, you get the נקודה'ס, the ברק המבריק. The lightning, you see it. But how to develop it, that's binah. Binah develops it. Which means that chochmah sees the ענין, but how to apply it, that's binah. And that's what the Gemara says, בינה יתירה ניתנה לאשה. A man knows very good, but how to apply it l'maaseh, to see practically, that's the woman's job. Huh? It doesn't say אישה with a יו״ד. It means her husband. אישה. איש שלה. That's what it means. The word איש goes on a man. אישה יפירנו, her husband shall be מפר it. So the מפיק ה״א. So the ה״א, so that's. But the אשה is the one that has this. And we see that by many women. What about Avraham and Sarah? Who knew better how to deal with the kids, with Yishmael and Yitzchak? Sarah. And the Aibershter told אברהם, כל אשר תאמר אליך שרה שמע בקולה. It's all merumaz in the Gemara. This is a subject in itself, this is a shiur in itself. The Gemara says in in Yevamot, the chiluk between the man and the woman is like this. A man brings home חיטים. He goes out to work, makes a living, brings home חיטים. Nu, go eat the חיטים, נו? כלום חיטים כוסס? Go eat eat the wheat. What happens? You give it to your wife, and the woman, she is the one that prepares it and cooks it and makes it, and now it's ראוי לאכילה. Venimtza, the Gemara's lashon לשון is, see, when I give a shiur to the women, I always tell them this to make them feel good, you know, that they're. So the Gemara says, נמצא, מאירה את עיניו ומעמידתו על רגליו. She lights up his eyes, and she puts him on his feet. So what's the nekudah of the Gemara? גלאט בנוגע the food? It's the same idea of chochmah and binah. You bring the nekudah, you bring it. That's it. Now you got to work on it, develop it. The woman is able to cook it or make it. So the same thing legabei seeing the chinuch of the children. And the Rebbe brings it out from Yitzchak and Rivkah, also. Who is the one that was able to see lemaaseh, not just the shoresh? Lemaaseh, how it's supposed to be done, that's her. That's Rivkah. And that's why it says, איש ואישה זכו שכינה שרויה ביניהם. Why is between the two? Because if you have chochmah and you have binah, you have the nekudah, and then like the husband is really supposed to set the tone. The man is able, has more the idea of having chochmah. A woman has chochmah also, but the man has more. How do you know a woman has chochmah? Huh? She has binah has chochmah? No, because he has chochmah and she has binah. But there's a פסוק חכמות נשים בנתה ביתה. Chochmah of a woman can build a house, so we see she has chochmah. She has daas also. How do you know she has daas? There's a lashon in the Gemara: נשים דעתן קלות. Their mind is their daas, but she has daas. So, not such a gevaldike daas, but she has daas. נשים דעתן קלות, they have daas. Binah is the one that she has, that's her her strong point, and that was Rivkah. Okay, let's go vayter. Huh? That's a that's a remez, that's a That's why he didn't tell Yitzchak. Yeah, b'Chassidus it says Yitzchak knew. Nobody said Yitzchak didn't know. From pashute peshat that he didn't know, is the Eibershter didn't tell him. Somebody saying, \"So what, he ended up saying lashon hara to Rivkah?\" Who? The Eibershter didn't tell her, she figured it out herself. The kashya that the Rebbe asks, if she figured it out, Yitzchak didn't figure it out, so the Eibershter should have told him. The Eibershter didn't want to speak lashon hara.

און דאס איז אייך די הוראה בעבודה בפועל. Now we get down to the bottom line: avodah b'foel. אף על פי אז יידן זענען בני יעקב, we're children of יעקב, מיינט עס נישט אז זיי דארפן זיך באגנוגענען מיט דער עבודה פון יושב אוהלים. Doesn't mean that you only have to sit in yeshivah and learn, like Yaakov Avinu did. ואמרו רז\"ל, כל האומר אין לי אלא תורה אפילו If a person says, \"I'm only going to learn Torah all day, I'm not going to get involved in helping others,\" your Torah is not worth it. נאר עס דארף ביי זיי זיין אויך די עבודה פון איש שדה, you have to go out into the field. ווארעם אויך די עבודה איז איבערגעגעבן געווארן צו יעקב. Because even the avodah of going into the world is also given over to Yaakov. און ווי דער רמז אין פירוש רש\"י על אלה תולדות, like Rashi says in the beginning of the parshah, and there's a remez that Rashi says what's the children of Yitzchak? יעקב ועשו האמורים בפרשה. Yaakov and Esav, the way they're in the parshah. דארף וויסן אז עס מוז זיין ביידע תולדות, סוגי עבודה. Both have to be. סיי עבודת יעקב, סיי עבודת עשו. אבער חס ושלום נישט ווי עשו איז געווען בפועל. Not chas veshalom Esav was b'foal. נאר אין דעם אופן ווי האמורים בפרשה, as Esav is in the תורה, ווי עשו'ס עבודה דאס איז על פי תורה, the way and what's al pi Torah? עשו על פי תורה means עבודה אין וועלט, עבודה of kibush hayetzer. וכדי דאס צו דורכפירן דארף פריער מקדים זיין די עבודה פון יעקב. But l'foal, to do the avodah of Esav, you have to be Yaakov. איש תם יושב אוהלים, you have to sit and learn. This is the whole idea why the seder haolam is the way the אייבערשטער האט איינגעשטעלט, that a bachur learns in yeshivah till a certain age, and then he goes out into the world, and then he gets married, goes out to the world. Why? Because in order to be able to go out into the world, you have to have the foundation of Torah. You have to be a few, many years only in Torah. Not in your young years of young, I mean 19, 20, even 21, 22, those years you go and learn secular studies. That's when the Rebbe spoke about college, years, many years with it, the yorn תשט\"ו, תשי\"ז. He spoke, even once in the middle of a farbrengen, he said everyone should scream, \"No college! No college!\" Because you have to base it on Torah, so your whole future life has to be based on Torah. וכמרומז אין פירוש רש״י הנ״ל, וואס ער איז מהפך דעם סדר הילודה, איז מקדים יעקב צו עשו, as Rashi does when he says the children are Yaakov and Esav. Who is older? Esav, so he should have been the first. Because even for the avodah of Esav you have to have Yaakov first. פריהר דארף מען זיך אפגעבן מיט לימוד התורה. First you have to learn. אין אן אופן פון איש תם. You have to learn תורה תם. What's תם? לערנען עס מער בתמימות. Where do you learn תורה בתמימות? In which yeshiva? Tomchei Temimim. תמימים, that's what the word תמימים, לערנען בתמימות. And it's reached in all the yeshivot, which one? שטייט זיך Miami, okay? Right here. נישט צו פרואוון פארקרימען חס ושלום וואס שטייט אין תורה, not to try to to to to to change what it says in Torah, to make it, what's the word? Crooked. אריינטייטשן יצר הרע חס ושלום אין תורה, to put your yetzer hara in the Torah, try to figure out על פי תורה how you could do the wrong things. נאר זוכן דעם אמת פון תורה, the emes. צוזאמען דערמיט דארף מען וויסן, but at the same time we have to know אז ביי דעם טאר מען זיך נישט אפשטעלן, you can't stop there. Okay, so I'll little sit and learn Torah all my life. No. נאך דער עבודה פון יושב אהלים דארף מען זיין אין שדה, you have to go out to the field כדי צו פאנגען ציד, in order to hunt, meaning to grab פון עניני העולם, און דערפון מאכן מטעמים, take things of the world and make it a good tasty food for the for his father. Who is the father in our case? פארן אויבערשטן, אבינו שבשמים, for the Oibershten. און אף על פי אז כדי דורכצופירן די עבודה דארף מען זיין א יודע ציד, even though we're saying that to do the avodah in velt we have to know how to hunt, we have to become acquainted with the world the inyan of the world, מען דארף זיך אנטאן אין לבושי העולם, you have to put yourself in the levushim of the world, how do we see it? Yaakov when he did it, he went, he put himself on the clothes of עשו, און וויסן אין וואס וועלט קאכט זיך, you have to know what the world is involved in. ווען מען רעדט מיט א יידן וועלכער געפינט זיך רחמנא ליצלן אין שדה, when you speak to a ייד who's in the field, און מען דארף אים מקרב זיין צו יידישקייט, you have to bring him to יידישקייט, קען מען מיט אים נישט רעדן אין לשון הקודש, you can't speak in לשון הקודש. And it doesn't mean the language. און אין השגות וואס איז מתאים פאר די וואס זענען אין ישיבה אהלים, and the shprach, the way you speak in yeshiva for yourself. נאר מען דארף רעדן שפת המדינה, first let's speak in English. Okay, nowadays in yeshivot they speak in English too, okay. און דער תוכן פון די רייד איז אין א לבוש המתאים פאר א איש שדה, and you have to talk to him the way שדה. You have to sometimes talk to him about the Super Bowl, you have to talk to him about the which what what the the the baseball, you have to talk to him about football and who's winning and you tell them who made the touchdown and who hit it into the what's it called? The goal. You got to discuss it all with this guy because if not you're going to talk to him only about Torah and a sichah and and and a Gemara, he'll never he'll never talk to him. So you got to do it in his language, ובלשון הרמב״ם, like the Rambam says, יזרזם בדברים שהם אהובים אצלו, so he talks about small children, but the same thing about children who are קטנים בשכל, that you can't come to a child and say, \"You know, learn Torah,\" he doesn't want. So what do you have to do? You have to talk to him of things which are אהובים אצלו which he likes בקטנות שניו. Promise you'll give him, he says first promise you'll give him candies. He says אגוזים, give him nuts. וכשיגדיל, when he goes older, he doesn't care about about about candies. Promise him מנעלים יפים, you'll give him good shoes, you'll buy him a pair of shoes. For some reason children have that they have a something with shoes, you buy him a pair of shoes or something special, yeah, more than anything else. וכשיהיה שלם בשכלו יותר, get smarter, tell him ממון, promise him money. When he gets smarter, יכבדוך, we'll give you kavod. וכל זה מגונה, he says it's all bad, tell him you learn Torah because you're going to get כבוד, אמנם יצטרך למיעוט שכלו, but you got to do it because the sechel don't understand. The same thing when you talk to a person, talk to him you should about mitzvot and support to the mitzvot, why? Because the Oybershter said so, ain't going to work. So you got to talk to him about in his language, and talk to him about the inyanim that he understands. און כאטש אז דערווייל רעדט ער וועגן דעם שטרעבונג צו אגוזים, even though in the meantime you're talking about getting nuts and getting candies, the same thing with this guy you're talking about baseball, you're talking about these things, די באלד אז ער טוט עס בהמשך צו זיין עבודה als יושב אהלים, because you are a person of Torah, and בהמשך now you're taking your Torah out to the street, so you're taking the Torah to discuss the street things. But obviously, just want to mention over, the Rebbe talks here, you have to talk his shprach, it could be like I said, talk to him about baseball, this, but not דברים אסורים. Sometimes you would think you have to talk to him his shprach, the goyim, or the frei yidden, they'll they'll talk things which you're not allowed to, so you should discuss that too. Well that's, chas veshalom, that you're not allowed. But things which are mutar, which comes בהמשך to your learning. פארהיט עס זיך אז זיין עבודה אין שדה זאל זיין כדרכה של תורה, but if it came as a המשך to your learning, and you're doing it because al pi Torah you have to do, do it, then that'll protect you that you will not get sucked into his level. ס'איז תולדות יצחק, א מוראדיקע פרשה, קוק תולדות יצחק which are in the parshah, yeah? How do you know about baseball? Forget about it. Don't learn it. I remember once the Rebbe in a farbrengen spoke about Sandy Koufax. His name, he was a football? No, baseball, baseball. Yeah, yeah, baseball, cuz it was the World Series. The Rebbe spoke about the World Series, and the World Series was supposed to play on, one of the things, like Yom Kippur. And this guy was a frei yid, but Yom Kippur he said he's not playing. And he made a kiddush Hashem. Did they win that game? I think they lost that game. That game that he didn't play, I don't remember, but uh? Anyway, and then Moshe Feller put on tefillin with him, and the Rebbe spoke about it. And the Rebbe spoke of the kiddush Hashem, and then the Rebbe said, תומר ס'איז איינע דא, אזעלכע וואס ווייסן נישט וואס מיינט א World Series, if there's some people don't know, so תבוא עליהם ברכה. הלוואי וואלט איך אויך נישט געוואוסט. Halvai I would know also. But sometimes the Rebbe himself spoke to people about baseball, in yechidus. And he even once went, asked Rabbi Quint, who was worked in the office of the Rebbe's office, but I think he walked into the office, this was I think before the נשיאות, yeah? He asked him, \"How are the Dodgers doing?\" Which where is the Dodgers, where are Dodgers from? Then they were Brooklyn, now they're LA Dodgers, but then they were Brooklyn. So he asked him, \"How are the Dodgers doing?\" Because he wanted with him, that's the Rebbe had the shprach like that. Uh? Could be that was the reason. But the Rebbe didn't do it that that's the shprach you have to speak to him. So don't learn! I'm saying. Don't worry about it. You'll figure You'll find out. Don't learn it. It'll It'll come to you without learning. I can guarantee you. I never learned about baseball, and I know about baseball. Not much, but I know to mention the word baseball. I can talk to somebody, and מאכט זיך אזוי איך פארשטיי, and say, you know, remember. Yeah, you could It's enough. You know already enough, that you don't have to learn anymore. What? No, no, no, don't Don't check on anything. You know enough. Whatever you know will be enough. But the shaila is, can you speak to them that language? So you can speak to them, but don't go out of your way to get it. No, I'm telling everybody. R'' Yoel טאקע can't do it. He can't go out and speak. So he's mekayem in this He's mekarev the אונגארישע, and he speaks to them their language. So he has to know a Noam Elimelech and a Kedushat Levi because he could speak to them, because that's their inyan. He doesn't have to know Everyone has to do his inyanim.

און דורך דעם וואס מען פירט דורך די עבודה פון תולדות יצחק, אין ביידע סוגי עבודה הנ\"ל, by doing it, what we're supposed to, both inyanim as we said before, is and they're both inyanim of Yitzchak, because they were both children of Yitzchak, is זוכה בקרוב to the זמן ווען יאמרו ליצחק כי אתה אבינו. It says when Moshiach will come, who's the one that we're going to relate to more? It's to Yitzchak. We're going to say, יצחק, אתה אבינו. גאולה האמיתית והשלימה מיט משיח צדקנו. What does the Gemara say, why will we say davka to Yitzchak? Because Yitzchak is going to be the one that's going to find a limud zechut to help us. What the Gemara says in Shabbos. Shabbos, we're learning, man, you learned פ\"ט yet? No? Okay, you'll learn it soon. As it says in the story there that that no one's going to find a limud zechut on Yidden, Yitzchak is the only one that's going to find, he's going to make a cheshbon, how much time does a Yid already have to do an aveirah? First of all, how long does all does a person live? A certain amount of time, and then half of that, you sleep half of the day, and then you eat, and then he says there is even a certain amount of time it takes to tie your shoes, and if you add up all the hours it takes to tie your shoes, it's also. So there's only left a little bit, so he says to the Oybershter, \"You know what? פלגא עלי ופלגא עליך. You take half achrayus, I'll take half, and together we'll take care of it.\" And the Oybershter is maskim. So the Yidden are going to say Yitzchak. So why The Gemara doesn't say, but chassidus explains, because Yitzchak is gevurah, and לעתיד לבוא there will be תגבורת החיות. And it says אז ימלא שחוק פינו. What's שחוק? Yitzchak. כל השומע יצחק לי. So לעתיד לבוא, that's going to be. Anyway, we finished a sichah, and tomorrow will be chazara, Thursday will be the test. I just want to tell you that one of the questions on the test will be, and we'll discuss it to make sure that it's there, is b'nogea to the biur in אורות וכלים and and and in the, yeah, one of the somehow it'll be one of the שבירת הכלים, what it all means. Chazak uvaruch. Sichah Yeah. Yashar koach. Yashar koach.