I I hear a guy said, most of the guys don't go there anyway. All right, I know. Shh! Okay, we're holding here on top of page 111. Finally got to this week's Parsha, Parashat Toldot. where the שאלה is, the last question of the sicha, not the beginning of the sicha, the last question is, how is it that Yitzchak had a son like Esav, which בדרך, מצד הטבע, wanted to go to עבודה זרה, which is son of Yitzchak and Rivka, all of the פרטים of the שאלה, how is that possible? And the Rebbe started answering that באמת, מעשה אבות סימן לבנים, and therefore, we have to find the עבודת התשובה, עבודה of כבישת היצר, since we know amongst Yidden there is such a thing as unfortunately, there are people who have to fight with the yetzer hara. Some people are חסיד מעובר, right away, they don't have a yetzer hara. which בדרך כלל, the velt says that's the חילוק between yeshiva bachurim and baalei batim. Yeshiva bachurim don't have a yetzer hara, and baalei batim have a yetzer hara. But it's only בכללות. בפרטיות, it's not so pashut. But even כללי, and I always tell this this joke which mistama you heard it from me already before, there was once a yeshiva bachur who learned all day. He has no yetzer hara, but he heard a שמועה, a rumor, that to do an aveirah is very geshmak. So, he said, \"One time, let me try to do an aveirah.\" Nu, what's an aveirah? And he also learned in Gemara that whatever if aveirah which has a worst punishment is a bigger aveirah. And if it's a bigger aveirah, it's mistama more geshmak. He learned in Gemara that chalav, to eat chalav, is an איסור כרת. to eat chazir is an איסור לאו. Chalav is the only one that's איסור כרת. That's a terrible עבירה. So, he decided, \"Let me try it.\" Nu, what's chalav? So, in those days, the candles were chalav, made of fat, טריפה חלב. So, he said, \"Let me try to do an עבירה.\" So, the the greatest השגה he had in doing an עבירה is, he ate up a candle. And he said, \"I don't see they make such a big fuss over making doing an עבירה. It's not so geshmak. I don't know what's so good about doing an עבירה.\" This is the best a ישיבה בחור could get. What, a ישיבה בחור knows עבירה, has a יצר הרע? He's a he's a חסיד מעובר. A ליובאוויטשער בחור is a חסיד, a חב\"ד חסיד מעובר. בעלי בתים are old out there in the world, and this, they have a יצר הרע. בפרטיות, this is בכללות, בפרטיות, it's כללות. There is a כלל, there are some בעלי בתים who also don't have a יצר הרע, and there's some בחורים who also have a יצר הרע. Okay, so לפועל, there are these two ways. And since everything has to have a שורש, a source in the אבות, where is the source in the אבות, in Avraham Avinu, Yitzchak, Yaakov, the עניין of a person כבישת היצר, since they were צדיקים and they were מרכבה and they didn't have to fight the יצר הרע? And אמת, in the hagahot, we didn't learn it, but the one hagahah hagahah 23, the Rebbe said, \"By Avraham, maybe you could say till he, when he was in אור כשדים still, in the beginning, till he went away, maybe there he had to fight his yetzer hara, so that's the beginning.\" But then, the Rebbe has another thing, we find, we say in davenen, by אברהם אבינו, כבש את רחמיו. Kavash means he had to conquer his rachmanut. So, he also had to fight. But the Rebbe says, obviously, look, אין זה דומה כלל. It's not the inyan of fighting a yetzer hara. So, the bottom line is, where do we find it? So, first, the Rebbe said a sevara, maybe we takeh don't find by the Avot fighting the yetzer hara. But fighting the environment around them, that they had to. We know that. All kinds of problems they had with all the people around them. So, be-emet, it's the same thing. What's the chiluk if you're fighting your yetzer hara, which is inside you and you have to disregard him and overcome the obstacle of the yetzer hara, or you have to fight other things' obstacles which stop you? So, mimela, when we had the she'elah, where do we find in the avodah of the Avot fighting the yetzer hara? Okay, we didn't find, but the idea we found that the Avot had to fight, conquer the the the problems, and that's the source for some people have to conquer the problems of the yetzer hara. But the Rebbe says it's not the same, because fighting the yetzer hara is harder than fighting the obstacles of the outside. Mimela, we have to find the source in the Avot of fighting the yetzer hara. Fighting the the the enemy from the outside is not the same. So, mimela, that's only a source for something less. We have to find a makor in the Avot for fighting the yetzer hara. So, here we're holding, אחת מן ההסברות in them. So, the Rebbe says one of the explanations in this inyan on top of page 111, the second paragraph. די מעלה פון כבישת היצר is in them, says, let's understand, let's analyze, what is the inyan of כבישת היצר? We said there is a inyan of a guy who doesn't have to fight the yetzer hara, and there's a guy who fights the yetzer hara. What's the maalah in this person who does his avodah in fighting the yetzer hara?

הפשט איז וואס די גבורה קעגן זיין יצר ברענגט ארויס ווי שטארק ער איז צוגעבונדן צום אייבערשטן. If a person has to fight the yetzer hara, and he wins, you know what that shows? That shows how strong he is connected to Hashem. It's not only that, some fighting of the yetzer hara. How strong are you connected to Hashem? A person doesn't have to fight the yetzer hara, you know what it is? He's very close to Hashem, or eye, he listens, he does everything Hashem wants him to do. But you don't know if he's so connected that there will be nothing that will stop him, the reason he's connected because there's nothing came his way to stop him. He has no problems, he has no tests, he has no obstacles. So, vadai is a tzaddik. But you never know is his connection to Hashem so strong that nothing will stop him. Maybe things against it will stop it. A guy who conquered the yetzer hara, here you know he's so strong connected to Hashem that even though there's something trying to stop him, it won't stop him. אז כאטש ער איז מיט א פולע צרות Here's a person that has a taavah to do bad things. פו דעסטוועגן שוואכט דאס ניט אפ זיין רצון צו פאלגן דעם אייבערשטן, דאס בלייבט שטייף. It doesn't weaken his will to listen to the Hashem, don't only good. Do only good. So, that's the maalah of כבש הסיטרא. It's not the question of fighting the yetzer hara, fighting This fighting the yetzer hara and overcoming the yetzer hara shows how strong he is connected to Hashem, that nothing in the world could stop him, even as those even his yetzer hara. So, על דרך זה ועוד, it'll be מעלת הגבורה פון א בעל תשובה. So, a baal teshuvah is even more. אז טראץ דעם וואס ער איז דורכגעפאלן, געטאן אן עבירה, Not only he had a taavah to do an aveirah, he actually did the aveirah already, איז ביי אים דער אינערלעכער פארבונד מיטן אייבערשטן אזא תוקף, his connection to Hashem is so strong, וואס דאס ברענגט אים צו כבש זיין דעם רע, that even when he couldn't hold himself back, and he gave into his yetzer hara and he did the aveirah, his connection to Hashem is so strong, it'll bring him back. He'll feel bad about it. חרטה האבן אויףן עבר, און ער זוכט זיך אומקערן צו די עבודה פון השם. He'll have charatah for the regret the past and return to Hashem. So, not only it shows his his avodah, it shows that his connection is so strong that nothing could stop it. Even doing the aveirah can't cut off his connection to Hashem. That even if he cut his connection, he's still back. That means it's so strong. און דערפאר, איז מעשה אבות סימן לבנים, אייך בנוגע צו די עבודה פון כבש הסיטרא, און די עבודה פון תשובה. So, we could explain where we find in the Avot the source of this avodah of teshuvah or כבש הסיטרא, ווייל אויך דעם תוקף ההתקשרות צום אייבערשטן This strength of connection to השם, וואס קיין זאך קען דא ניט אפשואכן nothing could weaken it, האט מען בירושה פון די אבות, we have it birushah from the אבות, וואס זיי זענען געווען שטענדיק א מרכבה צום אייבערשטן, באופך אז אין דעם איז ניט געווען שייך קיין הפסק אפילו שעה אחת As there was not shayach as a a a interruption. And I'll explain what the Rebbe's saying. The question was where do we find it in the Avot? So, we answered the Avot had also fight. Yeah, but he says that the the the fight was a different type of fight. He had to fight with Avimelech, he had to fight with with with with Lot, with Charan, he had to fight with others but not not fighting with the yetzer hara. Fighting the yetzer hara is hard. The answer of the Rebbe is this difference between fighting the yetzer hara and fighting the outside enemy is only a difference He doesn't say these words. I'm I'm rephrasing. Is only a difference in tziur. In what the fight is. This is a stronger fight, this is a lesser fight. The tochen of it is all the same. The nekudah is all the same. The nekudah is is your connection to Hashem so strong that nothing could stop it? Or if there are obstacles that could be stopped? See, if we would be looking at the etzem fight, so you'd talk and say like you said before, the etzem fight with the yetzer hara is not as strong is is stronger, worse than the fight with with with the enemy. Mimela, if you have in the Avot the fight with the enemy is not enough to give a koach to fighting the yetzer hara. That's a stronger fight. It's al derech he would say the fight that uh that Avraham had with Nimrod was not as a terrible fight as he had with with Kedorlaomer. Let's say. It's technical. This is a bigger fight, this is a stronger enemy, this is a So, he's the Rebbe saying that that makes no difference. Chiluk in this stronger fight or less fight, the nekudah is the same. The nekudah is one thing, not if you fight. The nekudah is how strong are you with דעם אייבערשטן? So, if Avraham Avinu was a merkavah to דעם אייבערשטן every second of his life, and every second of the life means no matter what happened every moment of his whole life, and in his whole life he had so many problems, and nothing stopped his connection to Hashem, so this is the source to the idea that you have later on his grandchildren in Yidden, you have people who nothing will stop their connection. Even the yetzer hara will not stop, and even more than that, even the aveirah itself will not stop. He did an aveirah and the aveirah will not stop. So, doing teshuvah shows even a stronger connection to Hashem, but by the Avos was exactly the same connection. Their connection was there that nothing stopped it. און דערעבער, therefore, אף על פי אז די גבורה פון די אבות האט זיך אויסגעדריקט בפועל נאר בנוגע צו ענינים של חוץ, therefore בפועל, in which way did they show their strength of their התקשרות? They didn't have to fight with inside with their So, they had to fight with the outside. איז אבער די סיבה פון דער גבורה, why did they win those wars? But דאס איז דער תוקף פון התקשרות צום אויבערשטן. What's the reason for it? Because they're very strong connected, איז א נתינת כח לבנים לגבי זייערע ענינים מבפנים. So that's a koach to the children, to the Yidden, even though their fight is from the inside. Because be'etzem the nekudah is the same, that you have to see, is there something that will stop you or there's nothing that will stop you. So by the Avos, we would say basically it's almost like baalei teshuvah. The maalah of the Avos was, of Avraham let's say was, he was בדוגמת a baal teshuvah. His connection to Hashem was so strong that every second is strong because even though physically he wasn't a baal teshuvah, but he was like a baal teshuvah. The maalah of a baal teshuvah is that nothing stopped him, והראיה he came back. So by Avraham Avinu, that was the maalah, that he was the maalah of a baal teshuvah, that nothing could stop. That's בכלל the chiluk between a tzaddik and a baal teshuvah. A tzaddik who never did anything wrong, we don't know what's going to happen if something would come up. By a baal teshuvah, it came up and we know he overcame it. So the תוקף is strong. The only tzarah is that sometimes you have baalei teshuvah who turn into tzaddikim. That's one of the problems we have. Sometimes you have baalei teshuvah, it's a big problem if the baal teshuvah turns into a tzaddik, it's a big problem. What's the, I'll explain it. In our shprakh, let's not talk about a tzaddik and a baal teshuvah, a baal teshuvah and a what they call, frum from birth. You have a BT and a FFB, frum from birth. Which one is greater? Well, the Rambam said, במקום שבעלי תשובה עומדים אין צדיקים גמורים יכולים לעמוד. But we learn in Chassidut that there is a maalah in baal teshuvah, there is a maalah in tzaddik. Now, the maalah of a tzaddik is, a tzaddik is always like frum. So you know how many mitzvot he did? He's doing mitzvot the last fifty years. This baal teshuvah became a baal teshuvah two years ago, he's only doing mitzvot for two years. How much Torah did the tzaddik learn? He learned so much Torah! This baal teshuvah, this person who is frum always learned, and baal teshuvah just learning, he doesn't know much. So in level of what you have, what you reach, and what you understand in Hashem is a tzaddik, a frumer person understands more, and baal teshuvah less. In effort that you put in, in koach that you put into your עבודת השם, a baal teshuvah is much more, because he had to overcome the yetzer hara, he had to overcome the surroundings, the environment, he had to overcome a lot. That's one practical thing. Then there's another difference between a tzaddik and baal teshuvah. I don't mean a tzaddik, I mean people who are always frum. A person who is always frum does everything without enthusiasm. There's no התלהבות. You put on tefillin every day, wake up, it became, you know, it's natural, like it says in Chassidut, מצות אנשים מלומדה. A baal teshuvah, it's new to him, so you know what? Put on tefillin, imagine a baal teshuvah, when he becomes a baal teshuvah, decides to become a baal teshuvah, and he puts on tefillin, it means so much to him! And when he's a baal teshuvah, this is something so special to him. A person who is always frum doesn't have that. So which one is greater? The same thing. A baal teshuvah is greater because he has the התלהבות, he has all this. But on the other hand, you know why he has it? Because it's new to him. The other person, he doesn't have the התלהבות because that's part of his life. You get excited over it? It's part of your life, you don't have to get excited. So which one is greater? Forget it, you wake up and part of your living is putting on tefillin. Baal teshuvah, תפילין is not his life. He just started putting on tefillin, so he's excited about something. So on one hand, the excitement is a big maalah, but it's a chesaron. It shows that it's still something new to you, it's not. By an other person, there's no way he could live, you have to put on tefillin. So I don't get excited, because if that's so part of you, you don't get excited. Like they always used to say by chasidim once, I remember once a mashpiach was farbrengen, gave a, speaking about, gave a mashal for something, and he said this mashal.

There was once a yeshivah bachur who didn't have, in yeshivah they didn't, food in those years not like now, they didn't have much food, they used to eat teg, as they used to say, every day they ate someplace else, and they used to give them a little. He was once invited a big party to a gavir, to a rich man. And by the rich man, they served indik. What's an indik? Turkey! Gebratene indikess, vos men flegt zogn a machal, a geshmaka piece of meat, roasted turkey. So they came and they served roast turkey, and this bachur is sitting by the table, never in his life saw it, and it looked so geshmak, and so never saw, not never tasted, never saw it. And he started eating it, and never tasted such a, ממש טעם גן עדן. and he's eating it with such geshmak. And he yet another piece and another piece and the pasmake pasmake, and yet another pasmake, etc. He is sucking the juice out and is he is so excited over it. Mamash it's it's And the baal habayit, this is a yeshivah bachur who sits and learns Torah all day. And the baal habayit is a regular baal habayit. He doesn't learn, doesn't, a poshter yid. He sits calmly. He doesn't get excited. He doesn't get involved. He eats it. Is געווען א חקירה once, which of the two is a bigger baal taavah? So, על פי שכל, what do you, the bachur, this guy is not a baal taavah. He's eating very calmly. He says pashut. And this other guy, he is mamash involved. The answer is no. This guy, takeh, is a baal taavah. He eats it with the gantze geshmak. But the other guy, you know why he's not excited? Because it's so part of his life. Er gevoynt alein a turkey. In other words, this became part of, this is his life. So, his taavah is so much, he doesn't even get excited over it. It became so part, he lives turkey. He lives with this with this gashmiyut. And this guy shows that this whole thing is, ממענא בהול, it's not part of him. So, when he gets, vadai, he should not get excited, this So, the same thing here, when they talk about in goodness, this is the taavah side. Let's go to the good side. So, a baal teshuvah is excited over the mitzvot and everything, has a big maalah. On the other hand, it's a chesaron. This other person is completely involved in it, so that's why he's not excited. So, you have a maalah here, and maalah, maalah there. The tzara is that sometimes a baal teshuvah becomes a tzaddik, what das heyst? He loses this his hitlahavut, he loses this, so he doesn't, he's stuck with both, with both chesronot. So like this, every mitzvah is important to him, and every little bit medayek and everything, but when you get, after a while, you get used to it. So, all the years of learning, you didn't have anyway. And now, you became like the other guys. I once heard from a baal teshuvah, he asked me a she'eilah, and he was very I mean, it showed his innocence and it showed his his some people would say his stupidity, but this He says, \"At what point will I reach a level that I'll already be able to talk in davenen?\" Comes to a shul and sees all these Yidden. Not baalei teshuvah. And they come, yeah, and they talk. In the middle of davenen, in middle of Shemoneh Esrei, חזרת הש\"ץ, they talk. And he was taught, he didn't know maasehs, he became a baal teshuvah, he learned Shulchan Aruch, it says you're not allowed to talk. So, he's quiet, he's thought. So, he thought maybe there's a certain madreigah you have to reach when you're allowed to start talking. So, he says, \"What do I have to do? How, what madreigah do when how long does it take till I'm able to start talking and davenen already?\" So, the pshat is sometimes this that baal teshuvah, if he stays a baal teshuvah all his life, is good. He won't talk in davenen, and he'll be excited over tefillin, and it'll become to kavanah, and he'll daven with kavanah. The tzara is that sometimes these baal teshuvah turn into tzaddikim. But you have to have is be a tzaddik and a baal teshuvah. It says when Mashiach will come, משיח אתא לאתבא צדיקייא בתיובתא. Mashiach is going to make the tzaddikim do teshuvah. He's going to make that the Yidden will be tzaddikim and baalei teshuvah. We're going to have the madreigah like a tzaddik or a person who's always frum and learned a lot and did a lot of mitzvot, and at the same time, we'll have the התלהבות and the maalah of both. Each one has to try to have both. But al kol panim, getting back here, so the inyan of of the Avot, even though they were not baalei teshuvah, but they were a מרכבה to such a high madregah that they were so connected to Hashem that had they had problems, we know for sure they would have overcome it. So the מעשה בפועל they didn't have. They had from the outside, not from the inside. They didn't have a yetzer hara. Aber what the what the the inyan of כובש את יצרו represents, not the actual act, but it shows or the baal teshuvah shows that his connection to Hashem is so strong that nothing could stop it, that the Avot did have. So, we know already from where the of the the Yidden get their avodah. Everything has to come from the Avot. They get this avodah of כובש את יצרו or the avodah of teshuvah from this inyan of the Avot being a מרכבה. This is in the Avot themselves. So, you had in the Avot two things. You had in the Avot the avodah of serving Hashem, and then you had in the Avot this nekudah that they were so strong connected to Hashem that nothing could stop it. אלס באלד das

עבודת האבות האט זיך געטיילט אין די צוויי סוגים, and since by the Avot there were these two things, האט זיך דאס אזוי אפגעשפילט בנוגע זייערע תולדות. So, this was reflected in their children. וואס דאס היסט in the Avot, you had these two inyanim, the avodah of חסיד המעולה, just doing the right thing, and then the avodah of teshuvah, like teshuvah, not actual teshuvah, but like teshuvah. So, if that's what the Avot had, their children, who are offspring of them, have to have the same two things. די אבות האבן געהאט צוויי סוגי תולדות. So, the Avot had two types of children, בהתאם צו די צוויי סוגי עבודה, fitting to the two ways of עבודה, א חסיד המעולה און א כובש את יצרו, the chasid and the כובש את יצרו. U-venigud, and legabei what the Rebbe is bringing this out, what he's going to say is that's why Yitzchak had two children. This is part of his avodah. The kashya was how in the world does Yitzchak have a son like Esav, בטבע that עשו בטבע had shaychut to עבודה זרה? Farkert, because he was a son of Yitzchak, He added, because Yitzchak had two types of children, because two types of avodah. He had Yaakov ve-Esav who are אמורים בפרשה. Like Rashi says, אלה תולדות יצחק, רש״י says this is Yaakov ve-Esav who are mentioned in the פרשה. Yaakov is איש תם יושב אוהלים. Yaakov was the good guy, sat and learned, החסד המעולה. און עשו איש יודע ציד, עשו was born lechatchilah to be a hunter, to be out in the world, בעצם צו דער עבודה פון כיבוש היצר. Esav was the person that was born with the koach to conquer his yetzer hara. און דאס האט זיך אנגעהויבן נאך אלס תולדות, ויתרוצצו הבנים בקרבה, in their mother's stomach. Before they had choice, their own choice, from birth, as children of Yitzchak there were two children, and they were twins. That means that they go together, because the Avot had these two avodot. So the children, so you had one guy that his was destiny was to be a צדיק, חסד המעולה, because that came as a result of the avodah of Yitzchak and Avraham, to be a חסד המעולה. And then they had a child who is destined to be a baal teshuvah, or a כיבוש היצר, and that was Esav. And it was that's why he was born. The kashya was, how could you say in the mother's stomach he already had a שייכות עבודה זרה? Yes, he was born with a special yetzer hara to be the source of the עבודה of כיבוש היצר. Eventually, he was a בעל עבירה. He wasn't a baal teshuvah. So, it doesn't say here, I don't know if the רבי brings here, but לכאורה, it's the same thing, the רבי said, just in עניננו, in עניננו, it's it's, see הערה 31, על דרך זה בתולדות אברהם, אברהם had Yitzchak and Yishmael. And here he had, what's נוגע to this שיחה is Yaakov un Esav. The difference is that Yishmael, takeh did teshuvah. How do you know Yishmael did teshuvah? This past, yeah, yesterday's Chitas, two days ago. What what does it say there? ויקברו, they buried, no, for which word? Both together? So what's the re'ayah? Because it mentions that the Torah, Yitzchak before Yishmael, and Yishmael was older, so obviously Yishmael already at that point had respect for Yitzchak. That shows that he did teshuvah, otherwise he would never let Yitzchak go before him. That's why ויקברו אותו יצחק וישמעאל בניו, so it was Yitzchak before Yishmael. Which, by the way, when we're mentioning that, let me just say, I tell a a vort, an interesting vort, has nothing to do with the ענין we're talking, just an interesting vort. When Rabbi Yehonatan Eibeshitz was a small kid, he became a chatan. When he was a kid, those days, he was, yeah, mamash a little kid. But his shver, future shver, said, \"I want to test him.\" In alte tsaytn, to become a chatan, the shver would test you, do you know how to learn. He was a kid, so they said, \"You know what? Say a pshat, a vort Torah, say a pilpul.\" He was a little kid. So he said, \"Okay.\" \"Which inyan?\" They asked him, \"Which inyan you're going to say?\" \"Bring me any sefer, any sefer, I'll open it up and I'll tell you a pilpul. I'll tell you a vort.\" So they were afraid maybe he made up with somebody which sefer to bring, so they found a little kid, and they said to the little kid, \"Go to the bookcase and just take out a sefer.\" The kid went, what sefer does the kid know? A siddur. So the kid took out a siddur, and brought the siddur. Okay, a siddur, a pilpul on a siddur? \"Yeah,\" he said, \"since you brought the siddur.\" Opened up the siddur. It opened up: רבי ישמעאל אומר, בשלש עשרה מדות שהתורה נדרשת, מקל וחומר, ומגזרה שוה, בנין אב, מכלל ופרט, a whole thing there. He looks at it, says, \"Yeah, I have a few kashyes here, two kashyes. Number one, bichlal we have a klal that sometimes it says, אמר רב this and this, and sometimes it says, רב this and this אומר, what's the difference? אמר is when he starts off a statement. אומר is when it's a machloket. This person says this, and רבי ישמעאל אומר this, when you say it against somebody else. So he asked a kashya, here there's no machloket, why does it say רבי ישמעאל אומר? It should've said אמר רבי ישמעאל. Good kashya. Then he said, bichlal, I have another kashya here. How do אידן get a name Yishmael? Why would they name a person Yishmael? Who would name a child Yishmael? Why is there a name Yishmael here? So he says, 'I'll tell you the peshat. Both kashyot are answered together.' That's a interesting kop of a child, you know, he's So he says like this. 'We say that Yishmael did teshuvah. How do we know? Because the Torah wrote Yitzchak before Yishmael. A siman he let Yitzchak go. But then he has a kashya. Don't we know a klal that אין מוקדם ומאוחר בתורה? In the Torah it doesn't go with a seder, maybe but then the Gemara says that this inyan of אין מוקדם בתורה only goes if it's two parshiyot. If it's written in two separate parshiyot but in the same parshah we don't say אין מוקדם ומאוחר בתורה. Then the Gemara asks a shaila, Gemara in Pesachim asks a shaila from a certain case where we find that there is a כלל ופרט וכלל And the Gemara brings a re'iyah. No, not a kashya. The Gemara brings a re'iyah from a כלל ופרט וכלל and the Gemara says, and there's a chiluk if the klal is written first or the prat is written first or the prat before the klal or whichever. And the and the Gemara says how could you make this whole thing of כלל ופרט וכלל when it's אין מוקדם ומאוחר בתורה? If they can't have an order, even though the klal is written before the prat, maybe be'emet the prat came before the klal? From that the Gemara brings a raaya that in the same parashah, in the same pasuk or the same parashah, we don't say אין מוקדם ומאוחר בתורה. So he says, \"This is the peshat here.\" You have to read it like this. Rabbi Yishmael, the fact that there is a name Yishmael, אומר tells you that שילוש עשרה מדות שהתורה נדרשת that we darshan the Torah with a כלל ופרט וכלל. Cuz if we wouldn't darshan כלל ופרט וכלל then we would have we wouldn't have a raaya that we don't say אין מוקדם ומאוחר בתורה in the one parashah. So in one parashah we would also say אין מוקדם ומאוחר בתורה so we wouldn't have a ראיה ישמעאל עשה תשובה. So if we don't have a ראיה ישמעאל עשה תשובה, you never give a name Yishmael. So the fact that there is Rabbi Yishmael, that's why it that's why it doesn't say אמר Rabbi Yishmael. Rabbi Yishmael אומר. Yishmael, the fact that we have a person with the name Yishmael, tells you, אומר, says that there is a כלל ופרט וכלל because that's the only way we got it. That's mean that's just a geshmake vort to to to remember. But anyway, getting back here, so we have so, Rabbi says here by Yishmael, the same thing, Yitzchak and Yishmael this ס\"א. By by Yitzchak you have Yaakov and Esav and then even by Yaakov he says, we also have similar, Yissachar and Zevulun. This is the baal habayit. Like I said before, Zevulun is the yeshiva bachur, יששכר is the yeshiva bachur, זבולון is the baal habayit. The yeshiva bachur is not the baal teshuvah, he's the חסיד המעולה. The baal habayit is the כובש את יצרו and he also had the two children. And this that's the reason why he was able, he was from teva, birth, from birth, נטיה לטובת הזרה because this was part of the כובש את יצרו.