The Rebbe answered the she'eilah, how is it possible that Esav came from Yitzchak? And he answered the she'eilah by asking another question: since bei Yidden we have the Rambam says two style, two types of avodah: חסיד המעולה and כובש את יצרו, or let's put it tzaddikim and ba'alei teshuvah, the Avot were only tzaddikim, where do we find within the Avot the avodah of ba'alei teshuvah or כובש את יצרו? And since everything has to come from the Avot, where do we find it? So the Rebbe answered, we do find it by them. We don't find that they had to fight the yetzer hara, but we do find that they had to overcome obstacles, and they overcame it, which shows how strong their connection to Hashem is that nothing could stop them. And that's the source within the Avot to the avodah of a Yid doing teshuvah, which means overcoming his yetzer hara, showing how his connection to Hashem is so strong that nothing could stop it. Not only his yetzer hara can't stop it, what else can't stop it? No, not the who. Not only the yetzer hara who tries to stop him can't stop him, the aveirot can't stop it. Even if he did an aveirah, he is still connected to the Aibershter, he still goes back. That's the inyan of teshuvah. Because this is the two styles by, of the Avot, they had things that they did connecting to Hashem, then they had things that they did to overcome obstacles, since it was like this in the Avot, it was the same way we have to find the same thing in the toladot. So the children of Avraham, Yitzchak, and Yaakov, you also have to find these two inyanim. So we find, takeh, in the ha'arah the Rebbe says, we find by Avraham, he had two sons: Yitzchak and Yishmael. Yitzchak was the חסיד המעולה, Yishmael was the, had a yetzer hara, was born with a big yetzer hara, and he was a baal teshuvah. By Yitzchak we find it, and that's the שיחה נוגע here, that's why in the פנימי talks only about Yitzchak. He had two sons: Yaakov and Esav. Yaakov is the חסיד המעולה, he was born as a chasid, and Esav was born with a טבע of a yetzer hara to want to go to עבודה זרה. That's the כובש את יצרו. In the הערה, he adds also Yaakov. Where do we find by Yaakov these two ענינים? Not exactly, but similar: Yissachar and Zevulun, the Rebbe says in the הערה. Yissachar is the one that sat and learned Torah all day, he's the צדיק חסיד המעולה, and Zevulun was the businessman. He had to go out into the world, had to go with ships, go do business, met other people, so there he had obstacles, and he had to overcome it. Okay. So the bottom line, we're holding in 112, the second paragraph, that there's Yitzchak and, Yaakov and Esav are the תולדות of Yitzchak. Each one represents another style, another אופן of עבודה. Der chiluk iz ober, there's a difference between the way we find it in the אבות and the way we find it in the תולדות. We said in the אבות themselves, we find these two: things that they did normal and things that they did to fight. By the תולדות, it's different. By the אבות, was הם הם המרכבה, the אבות, what they are so בטל to the Eibershter, there is ניט קיין ארט פאר א מציאות של רע, חס ושלום. There was no place for a מציאות of רע, there was no bad there. So what was it? They had to overcome problems from the outside, but within them, there was no such thing as anything that has to do with רע. By the Avot, nothing to do with רע. Actually, it fits to the pasuk where it says: ״לא יגורך רע״. By the אייבערשטער, there is no רע. The Avot were a מרכבה, there is no רע. מה שאין כן ביי זייערע תולדות, but the way it came to their children, was תולדות זענען דאך ניט אבות. תולדות are not the parents, נאר מחוץ להם. The תולדות already outside of the Avot. So what the way it manifested itself in the תולדות, איז שייך א מציאות פון רע. There is already a possibility because it's already a next step. נאר זייענדיק תולדות פון די אבות, but since they're תולדות of these אבות, איז עס ניט קיין רע ממש פֿאַר גאָמור, so it's not real bad, something that's real ממש רע, נאר אין אן אופן אז א מציאות איז בלויז כדי צו... The fact that the תולדות had a yetzer hara, Esav had a yetzer hara, is not a מציאות of רע. Not the yetzer hara is רע, we call him yetzer hara, yetzer hara, it's bad, but not a מציאות of רע of actually doing רע. The whole reason why there was רע is in order for him to have what to conquer. Since there is an avodah of conquering the yetzer hara, so the רע is not בעצם רע. It's רע in order to conquer him. Which be'emet, if you look deeper, not deeper, further, not deeper, further, the truth is every yetzer hara is like that, by every person.

He brings down in Tanya from the Zohar that the yetzer hara is כמשל הזונה. The Zohar gives a mashal of a מלך who wanted to test his son, see how loyal he is, how good he is. So he hired a זונה to convince him to do an aveirah. And she has a job, so she's doing her job faithfully, and she's trying to convince him. And if she manages to convince him, she gets paid by the king because she showed that she did her job properly. If she doesn't manage to convince him, she gets even more paid by the king, because why did the king hire her? He wants him He wanted her to convince him? He hired her to prove how strong his son is in doing the right thing. So if she did her job properly, and nevertheless the son didn't, then the king is even happier, and the king will give her a higher reward. It's a mashal to the yetzer hara. The yetzer hara is given a mission by the Eibershter to convince a person to do aveirot. And if a person If yetzer hara does his job and he convinced to aveirah, the Eibershter gives him reward, you did your job, fine. If he tries very hard and the Yid does not listen to the yetzer hara, then he gets even more, because that's what really what the Eibershter wanted to see. So if you look deeper, what does the yetzer hara want? He should listen to A Yid should listen to him, or not? I don't know. The yetzer hara tries very hard and tried to put, but he hopes in his mind that you will not listen to him, cuz that's really what he knows is his job. So the only reason he's convincing him, he's trying to put him in the position he should have to conquer him. And here, it's even clearer, the Rebbe says this, that the way it was by the by the Avot, the תולדות of the Avot, Esav was born with רע, because the two ways are, one is no רע, and one is to fight the רע. So by the Avot, there was no מציאות of רע at all. Here there was a מציאות of רע. The Eibershter put into Esav a מציאות of a yetzer hara, but it's not really a מציאות of רע. It's only for the purpose to be כובש the yetzer hara. So if you look at deeper, it's not really רע. And every yetzer hara is like that, but every yetzer hara you don't see it. Here because it was תולדות of Yitzchak, so the purpose was in order to have, within the Avot, a child who is in the level of כבישת סיטרא. So the whole reason of רע is there to be כבישת סיטרא. So it's so that so רע I'll tell you in other words, maybe רע What does How will a person define רע? טוב ורע, how do you define good or bad? How do you define, you know what? There are certain things which by one person in his mind it's looks like it's good, by somebody else it's bad. There is only one absolute good and bad. If something is connected to the Eibershter, or follows the Aibershter, does the Aibershter's ratzon, that's good. If it's not the Aibershter's ratzon, if it's against the Aibershter's ratzon, that's bad. That's it. To say good and bad like the velt taytsh, to hurt somebody, to hit somebody, that's bad. To give somebody who needs money, to give him a penny, give him a dollar, that's good. Who says? That's what we think. Maybe sometimes it's bad. Sometimes you could give somebody a dollar and you're hurting him the worst way. Who could give an example in halachah by giving him a penny and you could hurt him the worst? Ah? Okay, that's a gashmiyusdike isn't good. No, that's so good, you give him to buy things which will hurt him. No, you can hit the guy with a Sefer Torah, so you're doing Oh, that's the case. The din is, a poor man could collect tzedakah. How much tzedakah could he take? So the din is like this: if he has 200 zuz, if he has 200 zuz, he cannot collect tzedakah. If he has 199, he could collect tzedakah. How much tzedakah could he collect? Well, till he gets 200. But if he has 199 and you give him at one time a thousand or a million, he could take it. And that's a halachah of tzedakah. That was, if you give him with one nesinah, as much as you give him. So he's missing one dollar, and you give him a million, you could make him rich and you're mekayem the mitzvah of tzedakah, and there's no problem. So if you want to hurt the guy, you know what you do? You see the guy has an 100 199 dollars, zuz, and you know there's a guy who wants to make him rich and wants to also fulfill the mitzvah of tzedakah. He doesn't want to give away his money, he wants to have a mitzvah. So he knows this guy is planning to give this guy a million dollars, so you walk over to him and you give him a dollar. You're doing a big mitzvah, you give him a dollar for tzedakah. Okay, you did the worst thing for him. That's it, now he can't get any money, anymore money. Huh? Okay, so he runs and buys a Coke, and then that's it, and then he could start collecting again. So you give him five dollars. Good and bad is no and there are certain things which other people think is good and really other people think is bad. If it's connected to the Aibershter, it's good, if it's connected to to not the Aibershter, it's if it's the ratzon of the Aibershter, it's good, if not, not. So here when we say that the Aibershter gave him a yetzer hara, because the Aibershter has a kavanah why he wants it to be, because he wants the guy an opportunity to fight it. So even though the yetzer hara is bad, is it really bad? This is the Aibershter's ratzon. You know, someone will ask, \"Is the yetzer hara bad?\" Someone, \"Is the yetzer hara something bad?\" Well, depends from which angle you look. Odai he's bad, he's a yetzer hara, he's a terrible guy, he's trying to be'emes he's not bad. He's doing the Aibershter's ratzon. The Aibershter wants him to do it. So it's not bad be'emes, be'emes it's good.

This just reminds me, it's not noge'a mamash to the inyan, but it's a vort that I just heard. When I was in New York last time, someone was telling me that there is a reshimah, someone wrote, anyway he quotes a vort of the Rebbetzin Rivkah. Who was the Rebbetzin Rivkah? Who's wife? Who's mother? The Maharash wife, the the Rabbi Rashab's mother. She was bichlal a big tzadekes, and she was very, very smart. She was known pashut as a very smart person. Her vertlach are gevaldig. She once got a letter from somebody where the letter had said that a certain relative of hers went off the derech. In Russia, in those years, she was crying, she couldn't calm to herself, he couldn't stop her. She was crying and crying and crying. Someone told her son, the Rabbi Rashab, that look, you have to do something about it. He came over to her, and he started talking to her, and he couldn't he couldn't calm her down. And she told him why she's crying. She said, \"Imagine, like a relative of mine became frei.\" She she she couldn't. So the Rebbe, her son, says to her, \"I don't understand. You're crying for this worse, more than you cried when the Tatte iz avek, when my father, your husband, passed away, the Rebbe Maharash passed away, you cried a lot. Now you're crying even worse. Why?\" And listen to what she answered. This is just a chochmah or a Chassidishe kuk. So she answered, \"odai it's a terrible thing that when the Tatte, my husband passed away is a terrible thing. אבער דאס איז געווען דער רצון העליון. That's what the Oibershter wanted. This guy became frei, that's not the ratzon ha'elyon. This is against the ratzon ha'elyon.\" So she cried for this even more. Because the ratzon ha'elyon, as bad as it is, and you cry for it, but this is what the Oibershter wanted. If the Oibershter wanted, so obviously it's good to it. This, that this guy became frei, it's against the Oibershter's ratzon. So for that, he said, \"There's no I can't stop crying because\" because if it's the Oibershter's ratzon, then as bad as it is, it's good. So the yetzer hara is not a bad is not bad, the yetzer hara is not bad. He's trying to convince us to do bad, but he himself he's doing his job, he's a shaliach. Now you can ask a sheilah, if the yetzer hara is not doing bad, why does it say when Moshiach will come, the Oibershter will schecht the yetzer hara? Huh? Okay. A sheiner vort. His mission is over, so he has no reason to exist. True. But ober nu, if it seems like shechitah is like a punishment, and he just comes to the Oibershter, \"What do you want from me? You asked me to do it, I did it. You can kill me now?\" Still, what? Nice. So some sevarot could be because he did the job more than he was supposed to. But that's not We're talking about a malach. To kill the Satan. So Chassidut says shochet doesn't mean to kill him. אין ושחט אלא ומשך. Shechitah is taytsh an aliyah. The Eibershter is going to make him an aliyah. Like this, he's his mission is to do bad, to try to convince to do bad, Moshiach will come, that will be over, רוח הטומאה אעביר מן הארץ, so now he's going to become a malach without having this mission. The Eibershter is going to elevate him. That's what it means. That's why it says v'shachat. Because otherwise why v'shachat? Should say he shall kill him. דווקא שחיטה? To be a כשר'ע שחיטה, what? Which inyan? The עם הארצים, how they hated the תלמידי חכמים, \"I would tear him apart kadag.\" But not shechitah. That's the עם הארצים to the תלמידי חכמים. Yeah. Cuz shechitah is a mitzvah. Shechitah is something good. Remember they had the whole fight at Satmar when the Lubavitch came to to Williamsburg that some that's שביעי של פסח that there was they Satmar came and fought, mamash were fighting and, I don't know if you guys, no one remembers, the same as the guy heard about it. So, they came, a whole bunch of guys came running, Rabbi Groner was there, so they khapt him. They wanted to catch him. And some guys were screaming, שחט אים מיט אַ ברכה! שחט אים מיט אַ ברכה! But they didn't mean the mitzvah. That was a different mitzvah, you know. Like a ברכה, אשר קדשנו במצותיו וצונו, to kill a Yid is a mitzvah. Anyway, so the Rebbe says here that by the Avot it wasn't a ra, here it's ra, but not a real ra. It's ra in order to be koveish. ועל דרך המבואר במאמרי חז״ל, like it says, like Chazal tell us, there's a lashon, a strange לשון חז״ל say. Chazal say like this, there are two types of maasim. There's מעשי צדיקים and מעשי רשעים. ואיני יודע באיזה מהם חפץ. We don't know what does the Eibershter want. He wants what the tzaddikim do or what the reshaim do. אם במעשה אלו, מעשיהם של רשעים, does he want the maasim of these, of the reshaim? אם במעשה אלו, the maasim of tzaddikim. And we bring a rayah, the Eibershter wants מעשי צדיקים. לכאורה תמוה, it doesn't make sense, what's the pshat? וואָס פֿאַר אַ סלקא דעתך קען זײַן אַז דער אייבערשטער זאָל זײַן חפץ במעשיהם של רשעים? What kind of hava amina is that the Eibershter wants what the reshaim do? Obviously he wants tzaddikim do. שטייט אָבער דער ביאור, so it says like this, in חסידות, אַז דער ענין פֿון חפץ במעשיהם של רשעים, when you say the Eibershter wants the reshaim, the maasim of the reshaim, the chefetz is in כובש זײַן די מעשים. עבודת התשובה. The Eibershter wants That's the sheilah, what does he want? The tzaddikim or the reshaim that do teshuvah? It's not the reshaim themselves, the reshaim that that, because he wants teshuvah. מצד דער אייבערשטער, וואָס לא יגורך רע, because the by the Eibershter, which has no inyan, nothing of ra is by the אייבערשטער, אי די מציאות פון מעשיהם של רשעים, ניט דער אחראס ושלום, the Eibershter looks at it, when you see a rasha, he doesn't look at it as bad, נאָר די עבודה התשובה וואָס קומט דערפון. Now this guy can do teshuvah. They say the Berditchever met Erev Yom Kippur, it was a a famous a frayer guy, apikorus in Berditchev, and the Berditchever met him on Erev Yom Kippur, and the Berditchever told him on Erev Yom Kippur, I'm mekaneh you, because it says זדונות נעשו לו כזכיות, when you do teshuvah all the aveirot turn into mitzvot, and you have so many aveirot, so by you, you're so lucky that now you could turn it into mitzvot. You'll have so many mitzvot. Unfortunately, the guy didn't, answered him, Rabbi, wait, next year you'll be mekaneh even more, because I plan to do a lot more aveirot. Okay, so this guy, but the Berditchever, when he looked at the baal aveirah, he didn't see a baal aveirah, he see a person who has the opportunity of reaching the high level of עבודת התשובה, because he looked at the way the Aibershter looks at it. That when you see a rasha, what's a rasha? Oh, this guy, he's such a potential of being a baal teshuvah, and such a high madregah, he could reach such a high madregah, because the whole reason there's an aveirah is כדי he should be able to do teshuvah. That's how the Aibershter looks at that. So, mimela

this is what Esav is. על דרך זה בנוגע צו עשׂו, this is all about Esav. דאָס וואָס ער איז געווען און דערנאָך געבוירן געוואָרן מיט אַ תאווה פון ציען זיך צו עבודה זרה, this that he was, and he was born with a taavah to עבודה זרה, and the question of the sichah was how is it possible a son of Yitzchak should be born b'teva for עבודה זרה? The fact that he chose avodah zarah later, that's he's a baal bechirah, he could choose, but born that way naturally? So, the reason is is דאָס מצד יצחקן געבליבן כדי צו קענען דורך דעם דורכפירן עבודה פון כבישת היצר. We said if it came from Yitzchak, how is that possible? Yeah, from Yitzchak came this inyan of him having a taavah to avodah zarah, because that is a form of how to be able to do teshuvah. If you don't have if you don't have a taavah to avodah zarah, you can't do teshuvah. You can't conquer yetzer hara. So, this is what, and since by the avot, you had this inyan, so you had it by the child of Yitzchak. Yeah? To give an opportunity of doing teshuvah, he had an he had a yetzer hara, yetzer hara to avodah zarah. Mimela, this is a guy who's able to conquer that yetzer hara. What's supposed to be. So, he was born that way because he was supposed to be the one from the avot that came out with avodat hateshuvah. נאָר אַזוי ווי עשׂו איז געווען אַ בעל בחירה, but after all Esav had free choice, איז קלקל במעשיו, so he spoiled it for himself, and he didn't do teshuvah, he didn't conquer his yetzer hara. און יאָצא ממנו, ער האָט זיך אָפּגעטיילט פון קדושתו של יצחק, this came as a branch of Yitzchak, lapo'al he cut himself off from Yitzchak. ואדרבה, אַרויסגעבראַכט האָט ער נאָך מן הכח אל הפועל. The ra that he had potentially מן הכח, and the reason it was there potentially so he should overcome it, he did not do that, and it came out bepo'al. It was bad. Okay, that's his problem. So, we understand the peshat in the pasuk, okay, the Rabbi in סעיף ט is going to go back, but we understand פשט אין ויגדלו הנערים, where it says that they grew up beruchniyut. A kashya, how did they grow up beruchniyut when Esav was lechatchilah bad? Oh no, the fact that he was had a netiyah to bad is not because it was bad, that's that's good! He has a netiyah to take conquer conquer the bad. That's an inyan good if you look at it from the Aibershter's perspective. אויב אזוי עט מען אויך פארשטיין די סטרייטע צי מריבה צווישן יעקב און עשו וועגן נחלת שני עולמות. The Rebbe brought in the be- before in the sichah the Midrash where it says that what were they arguing in the mother's stomach over the two עולמות? And the Rebbe asks the shailah, what was their argument? Obviously Esav needed, what did he want? עולם הזה. Yaakov wanted עולם הבא. There's no arguments. ס'איז אלץ כשר וישר. Or like the expression in Yiddish is ס'איז א כשרע טאפ און א כשרע לעפל. א כשרע לעפל און א כשרע טאפ. You know what that expression means? A kasher spoon and a kasher pot. Usually you ask a shailah if a treif a treife spoon fell into a kasher pot, so you ask a shailah, what's the din? But if a kasher spoon falls into a kasher pot, there is no shailos. This is the same thing here. Everything is fine! You want עולם הזה, you want עולם הבא, so we're we're fair and square. The fact that they argued, a siman they were arguing they both wanted the same thing, but it's not. Esav this lichorah did not want עולם הבא and Yaakov did not want עולם הזה. That wasn't what he was looking for. So the Rebbe says, now we'll understand it. It's not so clear the emes of this whole how it's gonna answer it, but we'll have to look into it. וויבאלד דא רעדט זיך וועגן עשו ווי ער איז נאך במעי אמו, since we're talking about Esav, where was he arguing with Yaakov? Still inside the mother. דאס הייסט ווי ער איז נאך בתחום הקדושה כנ\"ל. Now we said inside the mother it wasn't bad yet. When did he become bad? When he came out, and he chose. There, even though he had a yetzer hara and he had a taavah to avodah zarah, it wasn't bad. The taavah of avodah zarah was good. It was a means of כיבוש היצר. Since this argument was still when he was inside his mother, איז פארשטאנדיק אז זיין דעמאלטיקער וועלן עולם הזה, so when Esav wanted עולם הזה while he's in the mother's stomach, איז אן ענין פון קדושה. It wasn't because he was a baal taavah and olam hazeh you have good taavot, that's why he asked for olam hazeh. At that point, see the way we learn פשוט פשט, טאר נישט פייפן. Not allowed to whistle. I mean, everyone knows that. You can't walk around and whistle, that's It was even by the Yidden always everyone they used always was said, א שייגעץ פייפט. The only time you could whistle if the Rebbe shows you to whistle, but otherwise not. Huh? If the Rebbe says to whistle. First of all, why can't you whistle? Because shekatzim used to walk around in the street whistling. Besides that besides that, it says that's the way the shedim communicate. So when you whistle, you're calling the shedim. And we don't want to do that. It's similar to it says you should never blow out a candle. You should never blow out a candle, because you do it with your hands, some other way, you don't blow like this to blow out. Why not? Because it's the same idea. Blowing like this is like a whistle, and when you blow out a candle, you're inviting the shedim. So we don't Huh? That's how it says that they make שריקות they they fight, but I don't know, could be that says also a remez. But this is the reason it says. And it says I'm sure there is a, I don't remember the mareh makom, but it says, that's for sure. It's a mareh makom. Look in some Taamei HaMinhagim or Sefer HaTaamim, all these sefarim of taamim. And also says, ad kedei kach that let's say you want to blow out a candle and you can't, I mean you can't do it like this or and you have to do it like this, so there's an etzah. You ever heard of the etzah? I'm sure you didn't. You say, \"פעלט\". The word פעלט, that's some kind of shem, some kind of lachash. \"פעלט\", and in that that should blow out. But just to blow like this, you shouldn't. Okay? Azoi shteit. Because I guess it's a shem against the shedim, I don't know, so they won't come, I don't know. This is my own but it says such a thing, פעלט. Okay. When the Rebbe He spoke about it, the Rebbe, and when he did it, once he said, \"Only do it here, not any other time.\" And he referred to this to whistling, he referred, דאס איז פלישתים'דיקע קדושה. There is an inyan of פלישתים, and it says in Chassidus, what is the inyan of פלישתים? It says in Torah Or. The word פלישתי, what does that It's a name of a place, but what's the word shoresh of the word, it says in חסידות, פלישתים comes From the word מבוי המפולש. We're learning מסכת שבת, maybe we'll get to some Gemara where it speaks about מבוי המפולש. מבוי is a street. You have מבוי שאינו מפולש, which means it's a dead end, it doesn't have an opening. מפולש means it's open through and through. So this Pelishtim come מבוי המפולש means you do something which is open to the רשות הרבים, what's רשות הרבים in chasidus? קליפה. It's open to קליפה that you can get connected to קליפה. So, getting like this, the Rebbe said pifen is Pelishtim. It could be פלשתים דקדושה. When is it פלשתים דקדושה? If you do it by farbrengen, the Rebbe tells you to do, but not when we farbreng. We farbreng, we can't sit down and just whistle, it's it's, but when the Rebbe did it, the Rebbe said this was a higher madregah, it was turned to מברר בירורים, but anyway we don't do that. Was it for music? I don't know. I would be scared to do it. I don't want to have anything to do with the shedim, no matter what. Even if I don't see them and I don't feel them, I don't want to have anything to do with them. Like a blow whistle, that's something else. No, it's blowing with your mouth. And that could be diff- no, with the no like this, it could be that's why putting in the finger, the Rebbe would make like this, and the Rebbe sometimes whistled himself right in the beginning, but it could be that's different. It doesn't seem like, cuz the Rebbe said even on that he said not to do. It's not done. Anyway, this is derech agav, that's a commercial. So let's finish here. So when he was still in his mother's stomach, which was still in the level of kedushah, because even though he had a yetzer hara for avodah zarah, but it was still, we said, you look upon it not as bad, you look on it as a form of כבישת היצר, איז פארשטאנדיק אז א דעמאלדיקער וועלן עולם הזה איז אן ענין של קדושה. So when it says that he wanted olam hazeh, it wasn't because he wanted ta'avot, because that was kedushah, because in his mother's stomach it was still kedushah. L'maalah was for good. וואס קומט אלס יוצא פון דעם וואס ער איז תולדות יצחק, since he is a child of Yitzchak, everything is good. One of the good things he wanted is olam hazeh. So based on that, his really wanting olam hazeh was really olam haba. M'meila, we didn't finish yet, that's what we're going to have to think, and that's not even going so clear, we'll have to work it out. But that's going to lead us to the answer that they did fight, because Eisav did want olam haba. Ai, he's a yetzer hara, yetzer hara is good, in his case. So it's something connected to olam haba, as we will see later.