children, including Esav, grew up b'ruchniyus, like it says in Zohar and the Midrash. And the Rabbi tried to give an answer, and he said that's not an answer, at least for the first kashya. The kashya was that how can you say that even Esav grew up when we know that in his mother's stomach already he went to עבודה זרה? And tried to give an answer, maybe he forgot it, the Rabbi says that doesn't help because sof kol sof, even if he forgot it, it's still a trace left, so we're back to the question. Now the Rabbi is going to ask another question. אויפן פסוק ויתרוצצו הבנים בקרבה, where it says that the children were fighting or arguing inside her, זאגן חז\"ל, so the Chazal tell us in Midrash נאך א פירוש, another pshat what that means: אז די התרוצצות און קריגעריי צווישן יעקב און עשו איז געווען, that the argument between Yaakov and Esav was בהנחלת שני עולמות, about inheritance of the two worlds. Which two worlds? עולם הזה ועולם הבא. They were fighting over the two worlds. What does that mean they were fighting in the two worlds? איז תמוה! The Rabbi says, I don't understand, אין וואס איז באשטאנען די מריבה צווישן יעקב און עשו? What was the argument between them about this? עשו האט געוואלט עולם הזה, און יעקב עולם הבא. I mean pshat is Esav wanted this world, עולם הזה, and Yaakov wanted עולם הבא. There is nothing to fight about, aderabah! האבן זיי דאך נישט געהאט וועגן וואס צו קריגן זיך, they had nothing to argue about! When do you argue? When both two people want the same things, then you argue. But if each one wants something else and they're both available, so this guy takes what he wants, this guy takes what he wants. So we know that Esav wanted עולם הזה, Yaakov wanted עולם הבא, so fine, what's the machloket? מוז מען זאגן, we have to say, אז עשו האט געוואלט נישט נאר עולם הזה, must have been that Esav wanted not only עולם הזה, Esav wanted both! און יעקב נישט נאר עולם הבא, יעקב wanted not only עולם הבא, נאר יעדער פון זיי האט געוואלט ביידע עולמות. Both wanted both, and then there is argument. But the question is, איז תמוה, פאר וואס זאל עשו הרשע וועלן עולם הבא? Why would Esav want עולם הבא? A guy like that wants עולם הזה. He doesn't have a chush, he doesn't care about ruchniyut. Who wants To ask a person, a guy, rasha need olam haba? He doesn't care about olam haba, all he wants is olam hazeh. Ask a tzadik, a tzadik doesn't need olam hazeh, a tzadik needs olam haba. So the question is so he's not asking why Yaakov wanted olam hazeh, but the question is why did Esav also want olam haba? And it's not like there's a famous vort, a joke, I don't know, it's written in Rabbi Chitrik, Yudel Chitrik's sefer, but I remember he was here once, he farbreng(t), he told over that story, I don't know if it's a story or a mashal. There was once a chasid going with a horse and buggy. You can imagine what the horse would looked like, an alter, half-dead horse has come walking and the buggy was all broken up, but he was going. And he sees across him coming somebody, epes a bale batishe guy, a rich man with a beautiful wagon, white horses, and the wagon was, you know, silken, gold, silver, and farshteit zich when two Yidden pass each other, what do you do? Stop and have a conversation. So they started talking. So finally, during their discussion, the chasid asked the other guy, \"ר' איד, וואו איז אייער עולם הזה? Where is your olam hazeh?\" So he turns around and says, \"You don't see? What, this is not olam hazeh? Look, see how rich I am? You see I have these white horses and this wagon, and this is What's your question?\" Says, \"No, no, this is your olam haba!\" That was, you think that this is your olam haba, where is your olam hazeh? This is not what we mean here. When we say olam hazeh here, we mean olam hazeh. Olam haba is olam haba. Esav wanted his olam hazeh should be the olam haba. That's his When we say olam haba, you mean this is my dream, this is what I'm looking out to, looking for. That's ah, that's the olam haba, finally you get By these people, this is olam haba. By Esav, what was his olam haba? This olam hazeh! All his taavot, that was his olam haba, that was his olam hazeh. The bottom line is the question, why did Esav also fight over getting olam haba? Vet men dos farshteyn, so the Rebbe says, we'll understand this בהקדים הביאור אין דעם מאמר חז\"ל הנ\"ל. Let's first understand something else. The maamar Chazal that we mentioned before, אז שוין במעי אמו האט זיך עשו געריסן צו עבודה זרה, that Esav, while he was in the mother's stomach, he already pulled to עבודה זרה. We have to understand that לכאורה איז דאס תמוה ביותר. Lechora, it's very, very hard to understand. Now I want to tell you, when the Rebbe uses the word תמוה ביותר, \"very hard to understand\", that means it's very hard to understand, because the Rebbe בכלל does not like to use these words. I remember when we started working on the sichot, writing the sichot, the Rebbe was for Likutei Sichot, So we got the style of the Rebbe. We used to write על פי זה אינו מובן כלל, let's say, something in an inyan. When the Rebbe was magiah, he crossed out the word klal. It's not understood at all, didn't like these exaggerated words. And then you sometimes you write על פי זה is kushya atzumah, according to this it comes out a big kushya, he crossed out the word atzumah. Any time you wrote על פי זה יש חילוק גדול ביותר, you write something this makes a big difference, he took out the word beyoter. He didn't like these exaggerated expressions. So later on, the Rebbe didn't even have to change it, we already knew that this is not so we would never write it lechatchilah, but the first few weeks maybe, maybe months, till you got to the style, you saw this you saw the Rebbe's like pattern that he would cross out all these words. From that, I understood that whenever it does say such a word, says that it's a very big kushya, then you know it's a very big kushya. Because even if it's a big kushya, he wouldn't like the word a big kushya, it's a kushya. So here the Rebbe says that this inyan that in the mother's stomach he already pulled himself to עבודה זרה is תמוה ביותר. It doesn't say it's תמוה. תמוה is very not understood. Obviously, it's takeh a very big kushya, why? The basic kushya is going to be how is it possible that Yitzchak's son should naturally have a pull to עבודה זרה? See, the sheilah is not how is it possible that Yitzchak should have a rasha son like Esav, that's not a kushya. He has free choice. As much as you try and try, and Yitzchak for sure tried his hard, Esav had free choice and he chose to be a rasha. Here we're talking before he was born, it's not his choice. So it's an inborn thing. How's that possible? A son of Yitzchak should have inborn, naturally a pull to עבודה זרה? Let's read inside.

די אבות זענען געווען א מרכבה צו רצון העליון. The Avos were a merkavah, were a chariot to the Aibishter's ratzon. What does that mean? דער אלטער רבי איז מבאר אין תניא, the Alter Rebbe says in תניא, אז כל אבריהם כולם, all their limbs, ולא נעשו מרכבה רק לרצון העליון לבדו כל ימיהם. All their life they were only a merkavah to the Aibishter. Now, what does that mean? So let me just explain that. We always I mean, you learn Chassidus, you learn the sichos, everyone is used to this expression, the Avos are a merkavah, are a merkavah. Where does this come from? Let me explain, it's not so pashut. We're so used to this, this is not a pashuter pshat. I mean, you talk to other people who are familiar with midrashim, they won't understand what you mean. It says האבות הן הן המרכבה means, in pashuter pshat, everyone knows that Yechezkel in the nevuah saw the merkavah. He saw the Aibishter chariot. And it says this chariot that he saw, this is the Avos. Whichever it should mean, it says there are four sides to the merkavah. So it says, who are the four sides to the merkavah? Avraham, Yitzchak, Yaakov... One place it says Dovid, and one place it says... guessing? Yishmael? Shmuel? Oh. It's a ראשי תיבות of a month. Iyar, what's the ראשי תיבות אייר? Avraham, Yitzchak, Yaakov, Rachel. In one place it says Avraham, Yitzchak, Yaakov, Dovid. A Reish and a דלת are pretty, pretty close. What's the difference between a ריש and a דלת? A dot, a tiny dot. The ריש is like this, and the דלת has a little bit sticking out on the right side, which all you need is a dot more and then you got a דלת. Because in מדרגה, רחל is from ספירת המלכות and Dovid is ספירת המלכות, so it's the same idea. Anyway, so that's what it means the Avos are the merkavah. Chasidus, in תניא taytshes a different taytsh. The Avos are a merkavah means their lifestyle, their life was a merkavah to the Aibershter. What does a merkavah to the Aibershter mean? They were a chariot to the Aibershter. What does it mean they were a chariot to the Aibershter? So what it means is like this: A chariot goes places, right? Chariot will travel. But it doesn't go anywhere on its own. It only goes where the driver takes it. If the Midrash would have been written nowadays, they would say the אבות הן הן a car. They're a car. That's what it is. A car drives, there's no question a car about that. If you drive, the car takes you there, takes you this. The car only goes where the driver takes it. You make a right turn, the car will turn right. You make a left turn, left. The car doesn't have its own will at all. So when you say the Avos are a merkavah, it means that the Avos did not have their own will. Their whole metzius was like a merkavah to the Aibershter. And the לשון התניא, he says, כל אבריהם, every part of their body, not just like their mind was, their heart, every part, and he says כל ימיהם, all their life. Every part was batel to Elokus. בנוגע אברהם, חסידות טייטשes a different pasuk, which shows that every part of Avraham... was איבערגעגעבן צום אייבערשטן. Which pasuk does anybody know, maybe could remind me? There's a pasuk that Chasidus taytsh means that even his lowest part, no no, התהלך doesn't show every part. It's from last week's parshah. עקב אשר שמע אברהם בקולי. פשוט פשט עקב means because. The Aibershter says כי ידעתיו, I love אברהם, עקב because שמע אברהם בקולי. Chasidus taytsh't, the word Ekev has another meaning. What's Ekev? The heel. עקב אשר שמע אברהם בקולי, even the heel of Avraham listened to Hashem's voice. Every part of the body, including the lowest lowest part, was batel to Hashem, and listened to Hashem. That's the pshat they were a merkavah. Every part of him, and merkavah means you don't have a will of your own. It's not possible, you don't have any anything of your own. And even by Avraham, it happened really more after the brit milah, because, or not the brit milah, really yeah, but really it happened after he was named Avraham. What does Rashi say? Till now you were Avram, now you're Avraham. The gematria of Avram, this is all from Rashi in Chumash, the gematria of Avram is 243. The gematria of Avraham is 248. How many evarim does a person have? 248. So the Eibershter said, till now you were a baal habayit over 243 of your evarim, but there are a few that you're not a baal habayit, and now you're baal habayit over that also. What, we're not a baal habayit? Lemashal, the eyes. You're not a baal habayit over your eyes. You walk in the street and you could be the biggest tzaddik, you're not a baal habayit over what's going to come across, in front of you. You are baal habayit that if something not good comes in front of you, you close your eyes, but you're not a baal habayit to see it, to have it come. It comes, it comes. Or the ears, someone comes over to you and speaks lashon hara, the moment you hear it's lashon hara, you could close your ears. That's why we have these fingers, what does it say in Gemara Kesubot, why the finger is pointy, or why, because you should, if you hear lashon hara you can put your fingers in, or why is this soft, so you should put it up. But you're not a baal habayit not to hear lashon hara. Or if somebody speaks nivul peh, someone speaks words which you're not allowed to, the moment you hear it, you say, you turn away, but you cannot baal habayis whether you should hear it. So the Aibershter told Avraham Avinu, now you're going to be a baal habayis over that also. How? Because if you're so batel to אלוקות, that if there's somebody bad, something bad in front that you shouldn't be looking at, you pashut won't see it. If someone speaks something to you that's that's bad, pashut you will not hear it. Yeah, begashmiyut, you will not hear it. That's what Avraham Avinu, that's what, and that's a real tzadik, that's such a merkavah, pashut you will not see it. It's al derech the maaseh with R'' Nachum Chernobler. There are two maasiyot. The Rebbe told a maaseh with the milk. No, the Rebbe told a maaseh with with a candle, but when it came to print the sichah, remember we wrote to the Rebbe that we don't know, every time the Rebbe quotes something there's a mareh makom to it, we don't know where the mareh makom is. So the Rebbe said there is a mareh makom to a different story, so write the second story, which is the same thing, and write the mareh makom. And this, but this story is true, but I guess the Rebbe just heard it, and the two stories are, once R'' Nachum Chernobler asked for a glass of milk or something to drink, and they put down a glass of milk for him. And he didn't drink it, and after a while he turns around to his gabbai, he says, didn't I ask you for a drink? So he said, but I gave it to you. He says, where? He said, right here. Woah, there's no drink here. He didn't see it. They found out it was not חלב ישראל. So he pashut didn't see the milk. And he taytsh the Mishnah, the Mishnah says חלב שחלבו עכו''ם ואין ישראל רואהו, milk was milked by a goy and a Yid doesn't see it, then it's treif. So he taytsh חלב שחלבו עכו''ם אין ישראל רואהו, a Yid can't see it. That's one story. Then there's another story, a Shabbos once, he walked into a room and he was feeling the wall like when you walk into a dark room or someone who's blind, you can't, you walk and it was light. There was candles burning and it was, so they didn't understand what happening, so they asked him. So he said, no, it's dark. They found out that that candle was lit on Shabbos. So pashut it didn't light to him, he didn't see it. And that's such a merkavah. R'' Nachum Chernobler was a merkavah to Elokut. His whole metziut is only Elokut, there is no way. See, there's a whole arichut the Rebbe brings in a different sichah,

the Rebbe brings that there's no such thing as a tzaddik like Avraham should do a sin. And this is a big controversy between chassidim, I don't even know chassidim, I mean Lubavitcher chassidim and others. We know our philosophy is and we know that that's the fact that when we talk about tzaddikim like Avraham Avraham, Yitzchak, Yaakov, Moshe, these tzaddikim, David HaMelech, it's not shaychut they should do an aveirah. It's not shaychut. And other people ta'anen, yes, that even other chassidim, no, they're human beings and they could do an aveirah. Ai there's a pasuk, how could we say there's no aveirah, the פסוק אין צדיק בארץ אשר יעשה טוב ולא יחטא, there's no tzaddik in the world that does only good and doesn't sin. So חסידות טייטשט, יחטא doesn't mean sin. יחטא has another meaning: missing, chesaron. Every person, there's no nobody can say couldn't have been better. All whatever you are you could always go higher. That's the vort. But there's there's no sin. And whenever we find there is an aveirah that this person did this, like said by David HaMelech, said by Moshe did an aveirah, by Avraham, so the Rebbe says, or chassidut says, it's not an aveirah. How does it come the word chesaron? So who knows the re'ayah from a pasuk that chassidut brings that the word יחטא means chesaron? Anyone remember? It's a It's a pasuk in Tanach. Well, we don't I don't know, we don't learn Tanach, but it's a haftarah. That Bat Sheva came to Dovid Hamelech when Adoniyahu made himself, proclaimed himself king, she said, you know what's going to happen when Adoniyahu become king? And והיו אני ושלמה בני חטאים. Me and my son Shlomo will be חטאים. What does חטאים mean? Doesn't mean sins. If it would mean It should mean we will be considered sinners. It should have been said not חטאים, but חוטאים. So Rashi, all the mefarshim say, חטאים means we will be missing, we'll miss out. You promised me, she said to Dovid, you promised me to my son Shlomo will be the melech, and now Adoniyahu claims that he's the melech, and we're missing. So the word חטאים means missing. There's another pasuk: קולע אל השערה ולא יחטא. If you aim and you get into the what's it called, the target, ולא יחטא, and you don't miss. So the word חטא means missing. So in this case it means missing. So going back, ai we find that tzadikim like Avraham Avinu, it says a lashon he sinned, according to the Ramban, when Avraham went, the Aibershter told אברהם לך לך, go to Kena'an. What happened in Kena'an? ויהי רעב בארץ, was hunger, and he left to Mitzrayim. How did he do that? The Aibershter told him to go to Kena'an, how'd he leave? So the Ramban says it was a חטא אשר חטא. Yeah, it's a sin he did, he didn't listen. Rashi doesn't learn like that, Rashi says the Aibershter told him to go. So we find these sins. See, according to others, farkert, he went to Mitzrayim, that was to pave the way for the Yidden years later when the Yidden will have to go to Mitzrayim. We find by Moshe Rabbeinu he sinned, right? Moshe Rabbeinu did the חטא מי מריבה. Dovid HaMelech sinned, all kinds of sins. So Chassidut always finds a peshat that it doesn't mean a sin the way we assume. It means in higher madregot what he did is something that when it comes into our eyes it looks like an aveirah, but it's not shayach as a sin. A real sin The Rebbe in חלק ה' פרשת לך לך goes into אריכות, טאקע בנוגע אברהם אבינו with the Ramban, that it can't be. What's the biur? And the velt says not like that. I'll tell you the truth, it's not only a chasidishe approach, even Chassidim, nu, even Chassidim, not Lubavitcher Chassidim, who don't learn Chassidut Chabad, also think so. You speak to the Poilishe Chassidim, they'll tell you sure, big tzaddikim could make do an aveirah, they're only human beings. משיג דעם עובדה, by them this isn't the approach, they're only human beings. And as a matter of fact, some of them even try to try to paint the picture of the Tannaim veAmoraim as real human beings. And they do that bedavka, you shouldn't make think that they're not I remember once, somebody made a animated video of Rashi's life. Actually, who made it was Berel Wein. The one that paid money for it called me up, and he said he wants me to look at it, to see what I think of it, because he said he spent half a million dollars on it, this gvir. So I took it, I looked at it, and I saw exactly what he does, portraying Rashi's life. But then one of the things that he put in is a certain thing that Rashi said and did, and Rashi made a mistake, and Rashi this. He does it bichavanah. That's his style. His style is to make In other words, when you write a history of Rashi, you're not going to write every little detail. Why pick a detail specifically something that looks like a mistake? Bedavka they do it, to make you show show you know that these people are human beings. We know, we're looking when we talk about Rashi, Rashi as a human being, odai Rashi was a physical person and he wrote, but Rashi represents gadlut, Elokut, Rashi is, Rambam, these people, and they try to make it farkert. Tannaim veAmoraim the same thing. And Chassidut is the opposite. The Rebbe says, \"No.\" And what's the biur of the Rebbe? This is the biur, what I'm saying here. If the Avot were a merkavah, a merkavah, it's not possible for him to do something wrong. It's not even possible bagashmiyut. And the mashal, it says, you can't say, well, he made a mistake, by mistake he did it. Just like he'll say that someone'll say, you know, the person put burned himself. Why did he burn himself? He forgot, pashut, that fire is hot, and he put his hand into fire. Made a mistake. Shayach aza zach? It's against the human nature. And even says in halachah, a behemah that jumps into fire is tereifah, 'cause it's a meshugeneh behemah, it's not normal. Even a normal behemah doesn't save, but maybe a behemah didn't realize it's A behemah knows fire is hot, and some So, as as afgefragt, as far-fetched to say that a person will jump into fire because of a mistake, you could say even less that the Avot did an aveirah because of a mistake. If they are merkavah, they're completely batel to the Eibershter, so they have no metziut of their own, even bagashmiyut. It's like the the the Rebbe Rashab said to to to Rav Chaim Brisker, the Rebbe Rashab said to Rav Chaim Brisker, there was an אסיפת הרבנים once, a big asifah, and they were discussing all kinds of matters, and there was one thing that the government wanted make certain change, and the the Rebbe Rashab said, \"This is something very dangerous, and we have to fight tooth and nail against it.\" And the people were discussing it. In the break, Rav Chaim Brisker walks over to the the Rebbe Rashab, and says to him, \"Lubavitcher Rebbe,\" the Rebbe told the story and he used the word Lubavitcher Rebbe, \"where is your mekor that this is so terrible? Where is your source? I mean, that this is such a terrible thing.\" So, the the Rebbe Rashab said to him, \"azoy hot zich bei mir opgelegt. That's how I think.\" So, he says to him, \"Lubavitcher Rebbe, ir boit azoy fil oyf ayer afleig? You're fighting the government, yeah? You're doing you're going a sakanah. So, you're building so much, and just the way you think, the way afgeilegt means that that's what How do you say afgeilegt in in English? Huh? Not settled. There's no word for it. In English legt zich nisht op. Was ischt das afleigen? I don't know.\" So, he said, \"ir boit azoy That's how much you build?\" So, the the Rebbe Rashab answered him, \"Yes. From the day of my bar mitzvah, I trained my body that my body should only want what is the Eibershter's ratzon. And if my body, I feel that this is against the Eibershter's ratzon, then I rely on it.\" When Rav Chaim heard this, this is a peleh that Rav Chaim accepted it. He should have said to him, \"What are you talking about? I know a מקור means a שולחן ערוך, a Chumash. What do you mean מקור?\" He said and he said, \"azoy? You know what? Now, if you say that, I'm going to help you.\" And by next session, Rav Chaim got up, the Rebbe, I don't think, told this end of the story, but this I heard from other people who know the story, Rav Chaim got up, and he was ready to help the Rebbe to fight this, because other Rabbanim were not really for it. They said, \"We don't have to fight, 'cause it didn't look like such a terrible thing.\" But since the Rebbe told him this, so he got up, and he said, \"I want to give a speech.\" And he spoke, and this is what he said, things that you would normal not say. He says, \"Rabbosai, I am Rav Chaim Brisker, the famous Rav Chaim Brisker, that people from all over the world send me she'eilot and ask me teshuvot and they rely on my pesakim, and I posek that we all have to vote like the Lubavitcher Rebbe.\" And the Rebbe won, and it passed through. But what's the vort here? The Rebbe told him from the day of his bar mitzvah he trained himself that his body only wants Elokut, because a merkavah to Elokut. So, he That's how he became. This is teitch a merkavah, that you're completely given over, it's not shayach to do a chet, not shayach anything. So, and that's what it says in Tanya, \"כל אבריהם, every אבר was a מרכבה רק לרצונו העליון לבדו, כל ימיהם.\" How do you say? Well, certain times of the day, lemashal by a beinoni, it says sometime when he davent, he's also batel. This a person was These people were batel to the Eibershter. They had no metzius of their own every second of their life. איז דאך פשוט, so it's very clear, אז זייערע תולדות זענען געבוירן געווארן בתכלית הקדושה, so their children were born in the highest level of קדושה, און אין זיי איז פאראן דער כח האב, and they have the power of their father in them. V'adarbah, the עצמות פון האב. A child gets not only the power from the av, he gets the etzem of the av. And the ראיה to it is, where do you know that a child gets the עצם of the אב? Because it says in Tanya, okay, but I mean what's the which מאמר חז״ל shows it? יא, יפה כח הבן מכח האב. A son could have more than the father. L'mashal, you could have a father who chas v'shalom

is blind and his son could see. The shailah is how is that possible? If the son is a result of the father, how could he have more than the מקור? You can't have more. A מסובב, an effect, can have more than the cause. A computer can't have more information than was put in. So if the father doesn't have the power of sight, how does a son have the power of sight? How does a son that comes from the father, how is that child able to see? A drop of water. He what? The ripple effect makes waves, drop of, drop of water. So, but then you have other water. But here, all you have is the father, and the son is from the father, the father has כך וכך, how could the son have more than that? The answer is, when a person let's say chas v'shalom is blind, doesn't mean he doesn't have the כח הראיה. B'etzem, every person has all the kochot. B'etzem, when a person is missing something, it means it doesn't come out בגילוי. Why can't a person see? Not because his נפש doesn't have the ability to see. Every כח a person has comes from the נפש. What does a נפש mean? I don't mean the נשמה אלוקית. The life, the force of life. Every person is alive, that life force has the power of all the kochot, of seeing, and hearing, and everything. Everyone has that. If you can't see, that means something wrong with the eye. It can't be נתגלה. And usually, it's stuck is something wrong with the eye, could be because the eye is not working, or because there's too much light going into the eye, whatever the reason is. But b'etzem, you have. So if the child would take from the גילויים of the father, and the father בגילוי doesn't have sight, the child can't see. The fact that the father can't see and the son could is a ראיה that he's taken from the עצם. And in the עצם, the father has the כח הראיה, אלא מאי, by him it didn't come בגילוי, and by the child it comes בגילוי. So the child takes from the עצם of the father. So Esav took from the עצם of Yitzchak. Who was Yitzchak? A מרכבה to אלוקות, and he took the עצם of Yitzchak. היינט ווי קען זיין אז יצחק'ס א זון זאל זיך ציהען בטבע של עבודה זרה צו עבודה זרה? How could Yitzchak's a son naturally go to עבודה זרה? And again, the fact that he later on, the Rebbe say the fact that he later on actually became an עובד עבודה זרה, he chose. Eibershter doesn't take away free choice. Here he didn't choose anything, that's his nature, it was before he was born. How is that possible? מה דאך מעשי ידיו, when a person, even an ordinary person, makes something, a person, a carpenter makes a table, makes a desk, he puts himself in it. He puts himself in it. His etzem is there. The rayah is the Mezritcher Maggid once looked at a desk, at a table it says, and he said, \"I see that the one that made it,\" the story is told in two different ways, but one of the ways is that the guy, the carpenter who made it, limped on one foot. Another place it says that he was blind on one eye. So someone told me, \"Well, probably he was crooked the way he was making.\" No, it wasn't crooked. He just looked in, because a person puts himself in. That's why an object belonging to a tzaddik is holy. You got the Rebbe's, a dollar. What's so special about the Rebbe's, a dollar? It belongs to the Rebbe, so the fact it belongs to him, he didn't even make it, already has a shaychus as in you put yourself in. Something that you make, you certainly put yourself in. That's even by an object. It says that whatever Moshe Rabbeinu made lasted forever. That's why the Mishkan did not get destroyed. What happened to the Mishkan? Hidden. Where? In which After the מדבר, what did they do with the Mishkan right away? For 14 years they put put it up in Gilgal, and then they hid it in Gilgal someplace. The יריעות they used for Mishkan Shiloh. It says that whatever Dovid Hamelech made, because Dovid put himself into it, is forever. That's why the gates of the the the שערים, that are the the foundation of the Beis Hamikdash, the gates it says were swallowed into the ground. Because it was made by Dovid Hamelech, not by Shlomo, by Dovid. So if these people, what they make an object, it has the greatest kedushah, so a child of theirs certainly have the greatest kedushah. So how is it possible that a child of Yitzchak, and after all description of what Yitzchak was, a merkavah to Elokus, nothing but Godliness, and is a child of his, which is the closest you could get to the father, and he naturally, without free choice, pulls himself to avodah zarah, how is that possible? Did you ever think about it? Well, now you have what to think.