As on the קשיא, how can we say that ויגדלו הנערים, that also עשו became big ברוחניות, when in his mother's stomach he was already going to עבודה זרה? So, the רבי started answering the שאלה by asking another קשיא. A lot of times you answer a שאלה with another שאלה. So, that's a סדר by אידן: you answer a question with a question. So, the רבי asked a very strong question, and that's going to lead us up to answer the first question. The question, the strong question the רבי asks is: How is it possible that עשו, who is a son of יצחק and רבקה, should naturally have in himself an inclination to עבודה זרה? How could it be? יצחק was one of the אבות, האבות הן הן המרכבה. מרכבה means completely בטל to אלקות, completely a מציאות of אלקות, completely a מציאות of קדושה. So, how could a child of his, which comes from him, have a נטיה to עבודה זרה naturally? And the רבי continued, we're holding in the last, the last paragraph of the page, דאס וואס עשו איז דערנאך אויסגעוואקסן א רשע, איז קיין קשיא נישט. The fact that the fact later on he became a רשע, he grew up to be a רשע, that's not a קשיא. \"I, how could that happen? He was a son of יצחק?\" וקלקל במעשיו. He himself ruined it. יעדער מענטש איז א בעל בחירה צו פירן זיך ווי ער וויל. Every person has free choice. He could do what he wants. No more The אייבערשטער doesn't force him to do good. The אייבערשטער tells him to do good. The אייבערשטער tells him, \"If you don't good, do good, I'll punish you.\" That, yeah. But he doesn't not allow him to do bad. And he doesn't push his hand to do good and doesn't stop his hand from doing bad. Everyone, the אייבערשטער gave free choice. וממילא, since there's free choice, און עשו האט בוחר געווען, עשו chose, let's skip the parentheses just one second, צו מקלקל זיין במעשיו, that he should be he should behave bad, עשו chose it. So that's not a קשיא: How could יצחק's son be a רשע? יצחק's son עשו had free choice. And unfortunately, we find fine people who have children who choose חס ושלום to not do the right thing. We find צדיקים who had children, grandchildren, not to be not to do the right thing. It's not a It's not a קשיא. And the רבי just in the parentheses gives a שטיקל ווארט: What made him choose to do עבודה זרה, to be bad? Could be מפני הסביבה, because of his environment, הכנעני אשר אנכי יושב בקרבו, that he lived among the כנענים, so that pushed him. Or געהאט צו טאן מיט נמרוד'ן, he had dealings with נמרוד. נמרוד was a terrible guy. So, you know, it says a lot of things you could take from your friends, which is very important. I remember my brother went to ישיבה the first time away from home. We used to live in Cleveland, and my brother was בר מצוה and he went to New York to learn in ישיבה in Bedford Avenue, in ליובאוויטשער ישיבה. So before my father sent him, he was on יחידות, he asked the רבי. So the רבי said, \"Find out what kind of classes there.\" And the רבי told him, \"It's more important to know what kind of חברים he'll have than what kind of teachers he is going to have.\" You can have a very good teacher, but if the friends are no good, then it's a problem. You got like to be careful with that. So עשו maybe he had friends, he was involved with נמרוד, and we know that he went to the forest, to this, he went to hunt and he got involved with נמרוד. He actually killed נמרוד later, but he got involved, so maybe that had a השפעה on him. So there are reasons what made it. Okay, let's finish the paragraph now. דאס איז אבער מעשיו, that's his thing, what he did. די מעשים וואס ער האט בבחירתו וואס ער בבחירתו דורכדעם מקלקל געווען. He chose to behave bad. That's his thing. ס'איז נישט געקומען פון יצחק חס ושלום. It didn't come from יצחק. יצחק had nothing to do with עשו's bad behavior, נאר כדיוק לשון חז\"ל. חז\"ל say יצחק שיצא ממנו עשו. The לשון in גמרא is that יעקב was different than אברהם and יצחק: אברהם, יצא ממנו ישמעאל. יצחק, יצא ממנו עשו. And יעקב, מיטתו שלימה, all the children were good. But חסידות טייטשט, יצא ממנו means that עשו came out of him. חסידות טייטשט, יצא means he left him. He separated himself from from יצחק. Which the רבי is trying to use this as a expression: יצחק had nothing to do with his behavior, אדרבה. His bad behavior came because he went away from יצחק. Not only physically in space, he went away from יצחק's דרך. That's why he says יצחק יצא ממנו עשו, עשו איז ארויס און זיך אפגעטיילט, יצא ונפרד פון תחום של יצחק. He left the תחום, he left the the place of יצחק, and he became. So יצחק had nothing, so you can't ask a קשיא: How did יצחק have a bad son like עשו? עשו is, he chose. I just want to mention, it's a strange way the רבי puts it here, when he says he chose, רבינו בחיי גיט אן, and here he says, why did he choose? So the רבי puts in a few possibilities: what made him choose? Because of his environment, because of the כנענים that lived there, because he had dealings with נמרוד. This is practical. The רבי is saying a practical thing. What happened there? He went out to hunt and he met up with bad friends, and it could happen, and he chose. But in ענין, whenever we talk about בחירה, a person having free choice, we always טייטש free choice means that there is nothing on the outside that's pushing you. Every איד has free choice, there's nothing that's pushing. That means that even though you have something that could be pushing from one side, you still have free choice that they're both equal. Free choice means there is nothing that's making it happen. That's a famous קשיא we always have: how could you say a person has free choice and when a person chooses to to do bad let's say is because of his own choice, when in דרך הטבע, ask psychologists, the reason is because of different reasons, because of the school he went to, because of the friends that he had, because of the things that he saw, things from the outside that pushed him to do it. They even claim, I don't know if it's true, that even because of his כשרונות, if you'd have two brothers, twins, of exactly the same heads, and learn at the same school, and have exact same friends, and everything the same, they will choose the same thing. Why do you have two brothers, or even twins, that one chooses this דרך and one chooses this דרך? Because he went to this school, and he went to this school, and he got these friends, and he had these friends, and that's why they pulled him. So באמת, it seems like this is when we say every איד has בחירה חפשית, even we say a צדיק גמור has בחירה חפשית, has free choice. What do you mean has free- a צדיק גמור has free choice? He's raised as a צדיק, he lives as a צדיק. So it's one of the things that's not understood, פשט free choice. A רשע has free choice? Free choice means they're both equal sides, and there's nothing pushing you, and you have choice. A רשע who was raised all his life, I'm not talking about somebody who doesn't even- even someone who knows better, but he lived his life, this is his תאוה. So him to to to not be חזיר is not necessarily free choice, not equal choice, he tastes, he likes it, this תאוה, and that's how he was trained. So we always ask that שאלה, and it's hard to explain how is it free choice. They always ask, how do you say free choice when there's everything is dependent on your environment, everything dependent on outside things, and that's what you choose whether to do good or bad? And nevertheless, we say every איד has free choice. The answer is how does he have free choice, because of his נשמה? This is a separate subject, and I'm not going to get into this now. Maybe at one point we'll try to discuss it, but I don't know if I can, because I myself am not clear in understanding this whole concept of free choice. Also, what's the חילוק between the free choice by a איד and by a גוי? Does a גוי have choice? Always we always know, a איד has בחירה חפשית, a גוי doesn't. What do you mean a גוי doesn't have- a גוי doesn't have free choice? So whatever a גוי does, the אויבערשטער makes him do? So all these רשעים ימח שמם וזכרם they won't be punished? The אויבערשטער won't punish them? Why? Because they didn't do it on their own? Whatever they did is is מן השמים, and they're pushed to it? How could you say that? So they definitely have choice. The רמב״ם uses that as a logical little reason to prove there is free choice. Because the רמב״ם says, if you're not going to say there's free choice, how does the אויבערשטער punish a person for doing bad? How does the אויבערשטער reward somebody for doing good? If you're like a robot, and what you think, you think you're choosing, but really you're not, so what are you rewarded for for choosing good? You didn't choose it. The אויבערשטער pushed you. Or punish for bad. So it must be a גוי has choice. The לשון that says in ספרים is he doesn't have free choice, which I have no idea what that means, has choice but not free choice. And then this whole choice is- but here, I guess the רבי is using it פשוט in a practical sense, not in the in גדר of the philosophy of בחירה, he's just saying פשוט let's look at it from a בעל־הבתיש point of view. עשו lived amongst גוים, he lived among bad people, and somehow he got involved with them and he he chose bad. And that יצחק has nothing to do with it, yeah. We answer the we answer the question that that's why we can't blame it on יצחק, because because עשו chose to go. But what about the traits? He had the traits from the beginning. That's the question! No, that's we didn't finish the קשיא yet. So the רבי said that my שאלה he started off by asking is, how could it be that in his mother's stomach naturally he had a a a נטיה to bad, when he's יצחק's son? מילא he said is that he became bad, that's the whole thing he says, that's not a קשיא. He chose to be bad, that's his choice, and finished. דא זאגט מען אבער, let's go ווייטער, here we're saying, אז נאך איידער ער איז געבוירן געווארן, before he was born, דאס הייסט נאך פארן אפטיילן זיך פון דער פארבונדנקייט מיט יצחק און רבקה, before he separated himself from יצחק and רבקה. יצחק is a parenthesis, but יצחק is in in in ענין, but רבקה is physically, he פשוט was not separated from רבקה, he was part of רבקה's body. So even at that point, האט ער זיך שוין געצויגן צו עבודה זרה. He was still pulled to עבודה זרה. That means that was inborn in him. And where did he get it from? Whatever he had, he got from his parents. Later on, there's more than his parents. He does his own things. Later on, you do what you want, so that's what he want. But before you're born, you don't do what you want, there's no you. All you have is what you were given by your parents. So he only had what he was given by יצחק and רבקה. So what did he have, עבודה זרה? A pull to עבודה זרה, how's that possible? ועד כדי כך, and so much איז דאס ביי אים געווען איינגעווארצלט, so much was it enrooted in him, ביז דאס האט גורם געווען, קוק נאך אין זוהר, אז ער זאל זיך פירן צו עבודה זרה בגדלותו. The זוהר says that the reason later he did עבודה זרה was because in his mother's stomach he was had נטיה to עבודה זרה. That means his connection to עבודה זרה before he was born yet is so strong that that later on pushed him to עבודה זרה. How did he get this? Where did he get this from? Born from יצחק and רבקה, children of They were born, עשו and יעקב were definitely born with the greatest קדושה that you could imagine of a צדיק, צדיק like אברהם, a צדיק like יצחק, and בכלל, like I explained yesterday, everything that comes from a צדיק is only good and is a מרכבה and there's nothing bad there. So where did he get this from? How did it get into him? א מורא'דיקע קשיא. His father was יצחק. So? But it should have been נפסק. You could say even more by רבקה, רבקה's father was בתואל, also a pretty bad guy. But no, but that's This is punishment, this is not this is a נטיה in the person. רבקה herself definitely had no נטיה to עבודה זרה, had nothing. She was a מרכבה to אלוקות. See, the truth is, in medicine or whatever they say, that sometimes things which are in the genes skip a generation. Even בגשמיות, you see a child is born with red hair, both parents are dark hair, how did he get red hair? Because the grandfather was, ay, so it skips a generation, that's sometimes. Also לגבי כשרונות as they say, לגבי talents, you could have parents which are both וואלדיקע heads and the child is a שוואכע head, don't forget you have two parents with שוואכע heads and the child could have a good head. So sometimes whatever the אייבערשטער has his reasons, but sometimes it comes because the grandparents were like that, so it jumps. But in this case I don't think it could jump because we're talking about somebody who doesn't have in themselves anything bad. Whatever bad came from the previous generation is lost. תרח is off. בתואל, when it came to רבקה, she gave up and there is no connection anymore to her father or whatever, it's אויס, it didn't exist anymore. So all she had was good, all יצחק had was good, here you have a child which is bad. בעצם, בטבע, not that he chose to be bad. So a מורא'דיקע קשיא, meaning you ask this קשיא to people, they stop to think, yeah, how is how's that possible? They should be could grow bad, בעצם, בטבע. Therefore all the צדיקים who had children who are there were stories of צדיקים who had children or grandchildren, well in our generation the פריערדיקער רבי's grandson was far from being a צדיק. And it's a פלא, you know. Oh, the extreme has a חסרון? Doesn't say it's a חסרון, it says ישמעאל took the חסד of אברהם and used it for קליפה, and עשו took the גבורה of יצחק and used it for קליפה, yeah. So he used it. He had in himself the מדה of גבורה, true. עשו had the מדה of גבורה, ישמעאל had the מדה of חסד, but he used it for bad. Where does it say ישמעאל was in his mother's stomach naturally bad? He became bad, you never know what he did later, yeah, that's what you say, bad there's no problem. The שאלה is in the mother's stomach, before he had any בחירה, before he did anything on his own, when it was just what he was given by his parents, how was he given something bad? There's a לשון in You mean when the גמרא says that לגבי יצחק and אברהם there's a פגם? You see, the גמרא says בנוגע when משיח will come, they're going to ask אברהם to בענטש, when they have the סעודה with the לויתן, אברהם is going to say, \"I can't בענטש, I have a problem, something wrong, I have a son ישמעאל.\" יצחק says, \"I have a son עשו.\" יעקב, well he is have a different problem, married two sisters, whatever. But so you're asking why is this a פגם on them? It doesn't mean it's a פגם in their מדרגה. It's just that something bad came out of them. He's their son. No, but by ישמעאל it doesn't say that. So it's not like a פגם in them in their עבודה. It's פשוט let's put it this way, not nice. People will say, you know, this guy, look at the what kind of child he had. When it says by a by a בת כהן, who remembers the פסוק?

בת כהן כי תחל לזנות, if a daughter of a כהן is מזנה, what's the punishment? באש תשרף. שריפה. Why? את אביה היא מחללת. She's מחלל, she desecrates her father. So רש״י says, how? People are going to say, they're going to curse and say, look, cursed is this person who gave birth to such a daughter. So it's not because say it's his fault. But לפועל, it's people are going to reflect it that way. It doesn't say that it's really his fault. But here it must be the fault because it's in the stomach. So it's somebody's fault. Was עשיו Jewish? Was ישמעאל Jewish? So the רבי brings from the גמרא, ישמעאל is a גוי and עשיו is a Jew. The גמרא says עשיו ישראל מומר הוה. עשיו is a Jew. The question is what's the difference? So one פשט the רבי says in one place, later in another place he says differently. Look at the mother. Who was the mother of ישמעאל? הגר. Who was the mother of of עשיו? רבקה. So that's why עשיו was a ישמעאל was a גוי and עשיו was a Jew. Huh? אברהם kept the whole תורה, how could he marry a גויה? She was מגייר. But the גיור before מתן תורה didn't he did he did גיור, so לגבי דיני תורה it was, but the למעשה the גיור didn't change the person because it was before מתן תורה. So ישמעאל was born from a גיורת, but the גיורת at that time was they went through גיור, but it didn't affect, didn't affect because there was no such thing as גיור. Huh? She was רבקה. Why is אברהם Jewish? אברהם went through גיור. So whatever made אברהם into a Jew made רבקה into a Jew. And הגר, it didn't happen to. So we have this שאלה. The קשיא is a very strong קשיא, but interesting enough the תירוץ is also a very געשמאקע תירוץ. There's a לשון the רבי quoted a few times from the לקוטי תורה where it says, א די האַ קושיא טוב, I think that's the לשון, והתירוץ נכון. It's a good קשיא, but that's a nice good תירוץ. It's a nice קשיא, good תירוץ, somewhere one of those two. Anyway the the ביאור that the רבי gives here is an interesting ביאור how עשיו was בעצם בטבע bad. The ביאור בזה, says

ידוע בענין מעשה אבות סימן לבנים, we know concerning this concept of מעשה אבות סימן לבנים, which normally means part not normally, פשט פשוט means, like I said last time, whatever happened to the אבות, we know it's going to happen to the children, but it means more. אז מעשה אבות is a נתינת כח of that עבודה for the בנים, for the יידן. That whatever happened to the אבות, that gave the children, the יידן the power of doing their עבודה. Everything that יידן do comes from the אבות. דערפון איז מובן, so understand from this, אז אלע אופני עבודת השם, that all types of things that are there in the way we serve השם, וואס זענען פאראן ביי די בנים, that's there by the children, which means by the יידן, זענען אויך פאראן באופן של סימן על כל פנים במעשה אבות, is already there in the אבות. In other words, any type of עבודה that we find by יידן, we must it must be some place in the אבות. Because if it wouldn't be in the אבות, we wouldn't be able to have it because the מעשה אבות is the סימן. So there it's in a different level, a different form, it's only in this like it says in the level of a סימן, but there has to be something in the אבות for every type of עבודה that we have. Now just to to give it away, and before we get into the details, and I just want to tell you the נקודה to to make it easier to know what we're trying to reach. Let's put it this way, by יידן we have two general types of עבודה: עבודת הצדיקים and עבודת בעלי תשובה. You have צדיקים and בעלי תשובה. If the אבות were all צדיקים, where do we get the עבודת התשובה by יידן? Where is it found in the אבות the ענין of תשובה? The אבות didn't do תשובה, they didn't do עבירות so they didn't do תשובה. And since there is another דרך of תשובה, or as we'll bring from the שמונה פרקים לרמב״ם, more different than תשובה, but someone who has to fight his יצר הרע, there are two types of people. Some people don't have to fight the יצר, and they There's some nature of אידן, they're they're much much better and they it's easier for them to do everything right. There are some people have a big יצר הרע and they have to fight. The אבות didn't have a big יצר הרע, they didn't have to fight. So where did the אידן get this concept, the כח of this idea of having to fight the יצר הרע and being able to fight? Must be someplace in the אבות. So there had to be in the אבות, there had to be in the אבות something that there is a big יצר הרע, and you have the כח to fight it, and then later by the אידן it comes out that the אידן have this עבודה because it comes from the אבות. Where do we have such a thing? This is עשו. עשו was born, the אייבערשטער put in special lust, big יצר הרע. Why? Hoping, not hoping, giving him the כח and expecting עשו to be a בעל תשובה. Not a בעל תשובה because he didn't do עבירות, עשו to be a person who fights his יצר הרע. In order to have that ענין of כובש את יצרו, you have to have a person who has a יצר הרע. So this is part of the אבות. It's part of the דרך. We'll learn inside. I mean you can ask me שאלות now cuz I just said in the נקודת הענין, just to get you what you're thinking. Huh? Experimenting is giving כח. Experimenting is he's let's see what will happen. It's not let's see what will happen. He gave him the כח, that's from here it should turn out later on that the אידן should be able to do that. Let's learn inside. So since מעשה אבות סימן לבנים means whatever happens to the children has to come from the אבות.

The רמב״ם in שמונה פרקים איז מבאר בארוכה, the רמב״ם in שמונה פרקים explains at length, בין צוויי אופני עבודה, he says there are two types of עבודה. One he calls החסיד המעולה. החסיד המעולה means a big חסיד, a חסיד that's on top, that's good. But the title חסיד nowadays is a title if you're a חסיד of this רבי or a חסיד of this רבי. That's not really what a חסיד is. A חסיד in גמרא is a title on a person like a צדיק. As a matter of fact, a חסיד is a higher title than צדיק. A חסיד is a higher מדרגה. When the גמרא says מעשה בחסיד אחד, it means a person who was in a מדרגה higher than a צדיק. In our, I mean, the last 200 years became that if you're a חסיד, became חסידים and you're a חסיד of this רבי, but a חסיד is not that. As a matter of fact, in the lifetime of the ווילנער גאון, nowadays he's known or later he is known as the גאון, when you say סתם the גאון it means the ווילנער גאון. בשעתו, when he was alive, in his city in ווילנע, they didn't call him the גאון. What did they call him? The חסיד! Actually, if you see when they write about him, הקדמה to the שולחן ערוך where you have it, ביאור הגר״א, so they always refer to him as החסיד. Because a חסיד is a פסק געוואלדיקע title. Where do we see the מעלה that a חסיד is greater than a צדיק? In one הלכה. When someone asked the אלטער רבי, what's the ענין of a חסיד? So the אלטער רבי answered by a גמרא. With the? With the nails. The גמרא says there are three types of people. There's a רשע, there's a צדיק, and there's a חסיד. A רשע, when he cuts his nails, what does he do with it? Just leaves them around. A צדיק will bury them, and a חסיד will burn them. And the reason is cuz it says that if a person burns part of his body, something that was part of your body, it is dangerous. How, what, when, I don't know, but if you burn, it's dangerous. But then on the other hand it says that if a pregnant woman steps over cut nails, she could miscarry. So a רשע doesn't care. Just drops the nails. Who cares, a lady will walk over, something will happen to her, who cares? A צדיק cares, that's why he doesn't want to leave it around. So he'll bury it to make sure it's not around. A חסיד will not be satisfied with burying it, because you know even though you bury it, but maybe a dog will come and pick it up. So a חסיד will burn it. And that greatness of a חסיד is that even though burning part of something that was part something was part of your body is dangerous, so he puts his life in danger, life, it's not life, but puts himself in danger in order not to put somebody else in danger. That's a חסיד, but that's a higher דרגה than a צדיק. So a חסיד is a high דרגה. So the רמב״ם says there are certain people who are in the category of a חסיד המעולה. And he טייטשט אזוי: וואס איז מלכתחילה מתאוה נאר צו טוב, is a חסיד. All he desires, the only thing he wants is good. That's how his nature is, that's how he is. און there's another type of guy, it's called הכובש את יצרו. He has to conquer his יצר הרע. וועלכער איז מתאוה לפעולות הרעות, a person who has the תאוה to do bad things, the יכבוש את יצרו, and conquers his יצר הרע. That's a different מדרגה. He conquers his יצר הרע. He has to fight with his יצר הרע. Now everybody has a little bit of a יצר הרע, but not everybody so much. Even a צדיק, in תניא it says a צדיק killed his יצר הרע, but nevertheless, the רבי always used to use this לשון that even a צדיק who's 119 years old, so you can imagine it, but and the his last day of his life, he still says ברכות in the morning, and in the ברכות we say one of the things, ואל תביאנו לידי נסיון, don't bring me to a test because I never know, I don't know if I'll I'll pass the test. What do you mean you don't know if you'll pass the test? You're a צדיק for at last 120 years כמעט. No, you never know, you never might not pass the test. So that's טאקע true with that, but באופן כללי it says in תניא a צדיק doesn't have a יצר הרע. So this first guy basically, the חסיד המעולה, is a person who doesn't, killed his יצר הרע, doesn't have a יצר הרע, I killed, doesn't have a יצר הרע, I mean to a certain degree. מה שאין כן the second guy is a person who constantly has to fight his יצר הרע, and he wins, he conquers him. Which, which one is greater? Let's think. This is סתם, before we go any further, not so much נוגע to this part of the שיחה. Which one is greater? The first or the second? Ah? Second. מילא, he's not a בעל תשובה here, he didn't this night It's the same idea the רבי is going to say, but he didn't even do עבירות yet, but he has a big יצר הרע, and he has to fight. He's greater. לפום צערא אגרא. According to the effort that you put in, that's how much the reward you get. Who puts in more effort? It's באמת כל this the difference, let's get to this, the difference of a צדיק and a בינוני in תניא. What's a צדיק? אלטע רבי says a צדיק killed his יצר הרע, doesn't have a יצר הרע. What's a בינוני? Didn't kill his יצר הרע, he has a יצר הרע. He never listens to the יצר הרע. He doesn't say any, do anything wrong למעשה, doesn't speak anything wrong, doesn't even think anything wrong when he soon as he thinks has a מחשבה that's not good, pushes it away, never thinks anything wrong ברצון. But he has a יצר הרע. And he always has to fight his יצר הרע. That's why the אלטע רבי says that there's a פסוק that says, ראו מה בין צדיק לרשע, בין עובד הוי' עובד אלקים אשר לא עבדו. Look at the difference a צדיק and a רשע and someone who serves השם and someone who doesn't serve Him. Isn't that the same double talk? צדיק and a רשע, look at it and a person who serves השם and doesn't. So what does the אלטע רבי learn in תניא? Who's going to tell me? What does it say in תניא the פשט, עבדו אשר לא עבדו? He brings that also, exactly. It's not a צדיק and a רשע, it's a בינוני and a צדיק. And the בינוני is called עובד השם. A צדיק is לא עבדו. Why, a צדיק doesn't serve השם? A צדיק is not an עובד השם. A צדיק is What's a צדיק? So what's what's what title, not an עובד השם? He's an עבד השם. עובד means he still has to work, and an עבד means he's where he's done already that, he over he reached a מדרגה, now he doesn't have to fight. עובד, עבודה, it says in חסידות, this means hard labor. חסידות brings a ראיה that means hard labor, from where? Where do we use a לשון עיבוד? The לשון it comes from the גמרא in תניא in in yeah, in תניא, other places, עיבוד עורות. The לשון עיבוד עורות, when you take skin of an animal and you turn it into leather, you have to work very hard, press it and do That's where it says עיבוד, working hard. So עובד השם, the בינוני has to work hard, because the יצר הרע comes to him and tells him, do something wrong. He doesn't listen to him. But he has to fight him. A צדיק doesn't have to fight him. So the חסיד המעולה is only מתאווה נאר צו טוב, only wants good. The כובש את יצרו is somebody who has to conquer his יצר הרע. So the רבי says, פֿאַר דער שיחה'ס הסברה, so we have to understand, וויבאַלד האבות זענען די מרכבה, since האבות are the מרכבה, which means that the אבות were very good, so in which category would you put the אבות in? חסיד המעולה or כובש את יצרו? חסיד המעולה. וואו is the סימן לבנים for מעשה אבות if their עבודה of כובש את יצרו? Since everything has to come from the אבות, and in the אבות there was no such thing as came they weren't fighting the יצר הרע, they were a מרכבה, they weren't fighting the יצר הרע, so the עבודה of fighting the יצר הרע that we have, that some it's a certain עבודה that אידן have, also has to come from the אבות, where do we find it? And what's the answer going to be? עשו. Exactly.