Holding here page 112, second column, the fourth paragraph. And based on the whole nekudah that we started learning, that the reason Esav was already at birth, before birth, he was already with the yetzer hara, because this was an expression of the concept of כבישת היצר, it wasn't that he was bad. He was given the yetzer hara because the Oibershter like expected him to be the one that would do the avodah of כבישת היצר, so he had to have a big yetzer hara. Based on that, the Rebbe said we could understand what the argument of Esav and Yaakov were inside their mother. We said the argument was over the the worlds. The Rebbe's sheilah was: what's the argument? Esav wanted עולם הזה and Yaakov wanted עולם הבא, good, there's no argument. But based on what we said before, that be'emes Esav at that time wasn't bad, Esav at that time had the yetzer hara, but it was a geder of having a yetzer hara in order to conquer it. So, as the Rebbe said, be'etzem it was good, it's a good thing to have that madregah. Based on that, we'll understand what their argument was, and this is what the Rebbe says. And it's all the nekudah that the fact that he wanted עולם הזה is not because of bad. See, normally we learn Esav wants עולם הזה because he doesn't care about kedushah, he doesn't care about ruchniyut, he wants gashmiyut. Now we're saying not. He wanted עולם הזה part of his כבישת היצר, at that time was good, he wanted it as a form of kedushah. How do we see that wanting עולם הזה at that point was a form of kedushah? That's what we're holding. So the Rebbe explains it like this: איינער פון די חילוק, איינער פון די חילוקים צווישן דער עבודה פון א חסיד המעולה און כבישת היצר איז, one of the differences between the avodah of the חסיד המעולה, the one that does only lechat'chilah good and has no yetzer hara to fight, versus the one that is כבישת היצר, one of the differences is by a חסיד המעולה, by the first madregah, the one that doesn't have a יצר הרע, הייסט אז זיין עבודה איז די עליה מדרגא לדרגא אין קדושה גופא. So what's his avodah constantly? His avodah constantly is not fighting kelipah, there's no kelipah by him, everything he does is just going higher and higher within the levels of kedushah itself. דער עיקר דער העכסטע ביי אים, so he feels אז דער עיקר ותכלית איז שלימות שלימות העליה, עולם הבא. A person who doesn't have to fight the world, doesn't have to fight kelipah, doesn't fight the yetzer hara, every day he just gets higher and higher, closer to Hashem, closer to Hashem, what does he think in his mind is the tachlit? In his approach, what is the goal? To get as high as you can to kedushah, get closer and closer to kedushah, only inyanim of kedushah, that's all he cares about. So his tachlit is Olam Haba. Olam Haba, what happens in Olam Haba? איז א עולם ברור. Olam Haba is a clear world, means there's only kedushah there, און קיין תערובות טוב ורע, כולה קודש. There's no mixture of good and bad, it's only good, there's no bad there, it's כולה קודש. What does it say, what do the tzaddikim do in Gan Eden, in Olam Haba? צדיקים יושבים ונהנים מזיו השכינה. They sit and they have pleasure from the Oibershter, that's only good there. That's what Olam Haba is. It's a madregah in how close you are to the Oibershter, that's what Olam Haba is. So that the people who have nothing to do with fighting the world and they're only going higher and higher, what is in their mind the tachlit? Olam Haba. So what do they want? Olam Haba. ודערצו שטרעבט ער און ער וויל, this is what the guy is going after, this is what he's desiring, this is what his shtraben is. How do you translate shtraben in English? Yearning, ah, yearning for or looking up to, trying to get to, hm? Striving, that's the real word, yeah. Shtraben is striving. It's actually the same the same shoresh. Shtraben and striving is the same word. Cause all the words in English come from other languages. English is a language that happened later, German was before, this is from German, from Yiddish, shtraben, striving, yeah, that's the word. So he's only striving for that. So a person like that, a Chasid Hameulah, wants Olam Haba. Mah she'ein ken by a כבישת היצר, a person who has to fight his יצר הרע, ווערט דערהערט, what does he feel? What does he feel, דערהערט, ווי די עיקר מעלה באַשטייט אין דער עבודה בעולם הזה. The main avodah is Olam Hazeh. Not because like we thought before, why do you want Olam Hazeh? Because it's gashmiyut. Ah, you want a lot of gashmiyut. No, adrabah. Because your avodah is to fight kelipah, so you want Olam Hazeh, because that's the world where you're able to overcome kelipah. Olam Haba there's no kelipah to fight. וואו עס זענען פאַראַן his main thing is Olam Haba, in Olam Hazeh I mean, וואו עס שטייען פאַראַן מניעות ועכובים, והעלמות והסתרים, you have obstacles and you have all kinds of concealments, און ער איז זיך אויף זיי מתגבר וכובשם, he's misgaber, he overcomes it and he conquers it. So, when we say, when it says in Midrash that Esav wanted Olam Hazeh, in the hava amina, פשוט פשט we learn, why did he want Olam Hazeh? Because he's Esav, a terrible guy. He cares only about this world, he cares about ta'avot, about all the things in the world. Now we have a new פשט. You could care about Olam Hazeh not because you got, you want the gashmiyut. פאַרקערט, you want the gashmiyut because that's the only way you could accomplish your avodah of conquering the מניעות ועכובים, of conquering the העלמות והסתרים, conquering the obstacles. So the wanting Olam Hazeh is a form of kedushah. See, normally we learn wanting Olam Hazeh versus wanting Olam Haba is a form of kelipah. The kelipah people want Olam Hazeh, kedushah people want Olam Haba. Here we're saying not like that. There's a level in kedushah, a certain type of person in kedushah who wants Olam Hazeh. Not because of the ta'avot of olam hazeh per se, he wants the ta'avot of olam hazeh. Not because he wants the ta'avot for themselves, he wants the ta'avot of olam hazeh because he wants them to kovesh them, and that's what he feels is the ikar avodah, because that's his avodah, his avodah is to conquer the yetzer hara. און דערפֿאַר איז די התרוצצות צווישן יעקבֿ און עשׂו געווען בנוגע נחלת שני עולמות. Now we understand why it says the lashon they were fighting over both worlds. Kashya was, they weren't fighting over both worlds. Each one wanted one world, the different one, so there was no fight! Yaakov wanted olam haba, not olam hazeh, he wanted olam hazeh, not olam haba. So it's not fighting over both worlds, there's no fights and there's division of the two worlds. But now we understand why. יעדער פון זיי, פון די צוויי אופני עבודה, איז כולל איינעם דעם ערשטן מיט דעם צווייטן אופן. We have to know that both of these avodot, which are both? חסיד המעולה and כובש את יצרו, each one, even though by one the main thing is חסיד המעולה, by the other one the main thing is כובש את יצרו, each one contains a little bit of the other also. Because bichlal we know in kedushah, there is hitkalelut. In kedushah there's not one kav, there is a combination. Ela mai, one is the ikar by this person, one the ikar by this. Lemashal it says by Avraham Avinu, his main middah was chesed. Does it mean he only had chesed? He didn't serve Hashem with gevurah? So what do you think, he didn't have yirat shamayim? Didn't have yirah, he only had ahavah? Avraham had ahavah. It says, אברהם אוהבי. Avraham is the one that loved Hashem, he had ahavah. So we say his middah is ahavah. His middah was not yirah. Yitzchak's middah is yirah. Which pasuk tells us Yitzchak's middah is yirah? The pasuk says, פחד יצחק. By Lavan he said, פחד יצחק, יעקב said. Pachad is yirah. Yitzchak's avodah was yirah. Does it mean Yitzchak did not have ahavat Hashem? Peshat is, Avraham had chesed mainly, but he definitely had yirah. His main focus was ahavah. Yitzchak's main focus was yirah, he also had ahavah. In kedushah everything is hitkalelut. Bichlal, afilu in the עולמות העליונים, what's the difference between עולם התהו and עולם התיקון? תהו there was no hitkalelut. Everything, chesed was pure chesed, no hitkalelut, no mixture with gevurah, with other middot. Gevurah is pure gevurah, no mixture with other middot. So what happens? Pure chesed and pure גבורה can't live together. Can't. What happened in אצילות? How come there in עולם התיקון it's existing, it didn't have שבירת הכלים? Because חסד is עיקר חסד, but you have גבורה שבחסד, and you have תפארת שבחסד, נצח שבחסד. יראה, which is גבורה, you have חסד שבגבורה. Even though the main thing is גבורה, because they're all within גבורה: חסד שבגבורה, תפארת שבגבורה, and and and נצח שב-, everything in גבורה, but that's the... So in קדושה everything is התכללות. So when we're talking here now about סיי יעקב and סיי עשו, both in קדושה, אלא מאי, one is main, one is חסיד המעולה, one is כובש את יצרו, but it's not that he's only that. Each one has a little bit of the other. יעדער פון די צוויי אופנים, אופן אופן אין עבודה, איז כולל איינעם צווייטן אופן. Each one has the other אופן, too. אויך אַ חסיד המעולה דאַרף טאָן עבודתו אין עולם הזה דאַווקע. A חסיד המעולה whose main thing is growing in קדושה also has to be in this world and get involved in תאוות, not ממש תאוות, but being part of this world which automatically is is a concealment of Hashem. ולאידך, on the other hand, מוז א כבישת היצר עולה זיין מדרגא לדרגא אין קדושה גופא. כבישת היצר is always fighting the יצר הרע, but he also has to go higher and higher in קדושה. ער מוז זיך אָפּרײַסן פון עולם הזה, he must sometimes pull himself away from fight working in עולם הזה, אפילו פון דער עבודה in עולם הזה, even from the work, the רוחניות'דיקע עבודה of עולם הזה of overcoming, he has to pull himself away צו מברר זיין עולם הזה און מהפך זיין אין קדושה, pull himself away from working, trying to transform עולם הזה to קדושה, און אָפּגעבן זיך מזמן לזמן, על כל פנים, at least from time to time, to give himself over צו דער עבודה פון עולם הבא'שע בעולם הזה, יושב אהלים. Also has to learn.

And pashut, the words, we find pashut in people, just like it says in in one of the הערות we learned that where do we find the two of חסיד המעולה and כבישת היצר, by Yaakov? Yissachar and Zevulun. Yissachar is the one that learns, and Zevulun is the one that gives that makes parnassah and supports him. He's the baal habayit. You have the יושב אהל, the yeshivah bachur, the kollel yungerman, their thing is learning all day, then you have the businessman. But even there, the businessman who his avodah is in olam hazeh, farkert, his whole avodah the Aibershter wants him. We learned a sichah actually, last year we learned a שיחה זבולון, I don't know if you remember from last year, masbir the maalah of the avodah that working with olam hazeh and overcoming, working, going to business. Imagine if a person goes to work and he works על פי תורה, and he does everything lishmah shamayim. Why does he work? Because he wants to make money. Why does he want to make money? So he should be able to give his children a good Jewish education, and he should be able to buy nice pair of tefillin, and give a lot of tzedakah. So he's working, that's that's even higher than than Yissachar. So he's doing working with olam hazeh, לכאורה that's very good. Nevertheless, even a guy like that has to have a קביעת עתים לתורה, has to have a time to learn. Pull yourself away from olam hazeh, come in the yeshivah or home, go to a shiur, and sit down and learn, forget about olam hazeh. Why can I get He can tana'en, \"Why should I forget about olam hazeh? My avodah is working with olam hazeh, I should work more with olam hazeh, no?\" Yeah, most of the time, but sometimes pull away. Same thing a יושב אהל, a yeshivah bachur learns all day, tell him, \"On Friday go to mivtzaim.\" \"Why go mivtzaim? Go work with other people and I have more time, I should sit and learn more time.\" No, you got to do it, because you got to have hitkalelut. The יושב אהל, who represents the חסיד המעולה, like we said a yeshivah bachur is like the person has no יצר הרע, sometimes he has to fight the world. Has to go out into the world and has to do it. Remember once they got ר' Moshe to sign a note, and he signed it. I don't know if people have it still, I'm sure it's not so mefursam now, but Lyubavitch was mefarseim that ר' Moshe Feinstein signed a note saying that every yeshiva bachur must give 10% of his time to help other Yidden, to mekarev other Yidden. And he writes, this is what he write, just like a person is obligated to give 10% of your money to other Yidden for tzedakah, a yeshiva bachur doesn't have money, his obligation is give 10% of his time. So you have to give it. Why? Because you have to hiskalelus. You can't be a person that's completely oysgeton fun velt. There are people like that, which is you learn the the Frierdiker Rebbe's the the Sefer HaZikhronot, or mainly the letter, you know, the famous long letter that he wrote to the Rebbetzin, to his daughter, describes the whole story the the parush, completely parush from world, from the world, and then Baal Shem Tov got the guy a little bit more out out of his That's not kavanah. The Alter Rebbe once used a lashon, if the kavanah is to be separated from the world completely, the Aibershter didn't have to make a world. He has plenty, the lashon said, der er hat ער האָט אַ סך מלאכים. Plenty malachim he has which are not part of the world. He doesn't make a world. He made the world because you have to fix the world. Ela mai, there are certain some people, most of the time they're not involved, but sometimes they are. Which is the same thing as using it in this inyan. The חסיד המעולה, which is not fighting the world has nothing to do, which is his inyan is עולם הבא, he also has to have עולם הזה from time to time. The person who his inyan is עולם הזה, meaning not the bad way, the good way of עולם הזה, his job is to fight עולם הזה and to work within transforming the world, sometimes has to leave that go. And has to sit down and learn, like the Rebbe says, and tear himself away and become a yoshev ohalim, become a yoshev ohel. Der chiluk iz ober, the difference is, ביי דעם חסיד המעולה איז די ירידה אין עולם הזה של עולם הבא. When this חסיד המעולה does his little bit of going into עולם הזה, that's part of his כללות'דיקע עבודה. What's his כללות'דיקע עבודה? עולם הבא. So the עולם הזה that he goes to is part of עולם הבא by him, because his avodah is going higher. How does he go higher? By working with עולם הזה. So the עולם הזה is, as we would call, עולם הזה שבעולם הבא. Just like you have חסד שבגבורה, גבורה שבחסד, you have it's working with עולם הזה as part of the avodah of עולם הבא, צו קומען דורך עולם הזה צו דער העכסטע דרגא אין עליה בקודש. Since his avodah is to go higher and higher in kedushah, one of the ways he goes higher in kedushah, which is עולם הבא, is through working with עולם הזה. און ביי א כובש, it's just farkert, by the other guy it's the opposite. דאס וואס ער איז זיך עוסק אין דער ענין פון יושב אוהלים, this that he does from time to time, sits down and learns and stays away from עולם הזה and works purely with kedushah, which is עולם הבא, איז כדי אז זיין עבודה מיטן עולם הזה זאל זיין בתכלית השלימות. He knows that in order for him to work with עולם הזה and transform this world, sometimes you got to stay away from the world. If a guy is going to work all day and never have a shiur in learning, the same baal habayit, he's not going to be able to accomplish his job in his business. You know what's going to happen? He'll get pulled into his business and he'll lose, he'll forget that his whole purpose of getting involved there is to bring, to transform עולם הזה. He's going to get involved in it. That's why the Rebbe teitches, when a person works, it says: יגיע כפיך כי תאכל אשריך וטוב לך, you should work with this toil of your hands, and then אשריך וטוב לך, good for you. And it says in פרקי אבות: אשריך בעולם הזה וטוב לך בעולם הבא. So the Rebbe says, what's the pshat to toil with your hands? That's exactly what he says, if you're involved in work, you have to get involved with your hands, but your tachlit should not be the work in itself. Your mind and your heart, which means in what you're involved, is not this. It's your hands that's involved, doing it because you have to do it. The Rebbe tells the story of this chasid, there was a big chasid of the Rabbi Rashab, who was a chasid, learned chasidut, and then he went into business. The Rabbi Rashab, I think, gave the haskamah. What was his business? Shoes. And he made kalashen. Kalashen are boots. And he got so involved that once he came to yechidut to the Rabbi Rashab and he was asking him all kinds of questions in the business, and this, when the Rabbi Rashab saw that he was so involved in it, that he completely completely got involved, so he said to him: כ'האב געהערט פון א פוס אין קאלאשן, כ'האב אבער נישט געהערט פון א קאפ אין קאלאשן. I heard from feet being put into boots, but never heard a head being put into boots. So therefore, in order that the head should be screwed on right and you should accomplish what you have to, you have to from time to time get away from it. Then that gives you the injection that when you do get involved in the business, you'll do it right, and you'll do it for the purpose, for the right purpose. But if you don't have that, you won't do it right. So it comes out that even though this baal habayit, this כובש את יצרו, from time to time has to become like a חסיד המורם מעם, has to stay away from the world, he has to get involved in Olam Haba. But what's the reason why he has to get in Olam Haba? Then his work in Olam Hazeh will be proper. So it comes out like this: The one that's working in Olam Haba also get involved in Olam Hazeh, and that becomes, that's part of his Olam Haba that he's also to get higher and higher in Olam Haba you have to work with the world. The other guy whose main thing is Olam Hazeh, working, transforming Olam Hazeh, has to get involved in Olam Haba as a means that his Olam Hazeh should be good. So that's Olam Haba ShebeOlam Hazeh, and by the other guy it's Olam Hazeh, and by this guy it's Olam Haba ShebeOlam Hazeh. What do you have to? No, that's the, your whole self, but not your whole heart and mind. You have to do everything 100% right. Well, that's, no, there's two parts. In heart and mind means in what your mahut is. This doesn't have to be your mahut. You have to put yourself, when you're working, you have to work properly, and you have to put yourself to to do it with all your kochot. Like Yaakov Avinu said. What did he say to Lavan? בכל כחי עבדתי. He worked with all his kochot to work for Lavan. And at the same time, his mind and heart were involved in avodat Hashem. Physically, you have to do everything, you can't waste time, you got to do it, you got to do it properly, and that's if not you're stealing. Yeah, it says if a worker doesn't do properly, he's stealing. But that doesn't mean that that's where his heart, his heart, meaning his mahut of where he is really. No, cuz it wasn't their עבודה. Their עבודה was in רוחניות. So you have to, so you can do it, but at the same time, you have to keep in mind, why are you doing this? Cuz you want to serve the Eibershter, and this will help you serve the Eibershter. Or you want to, let's say if a person wants to be a doctor, poshut, he has a feeling to help people, which I don't know how many doctors are like that, maybe later on they get that, but when they're learning, they're learning for a profession, that's all, they want to make money. But if they have that feeling, it's good. You have a feeling you want to help people, that's also kedushah. You want to do something good, you want to do something for the Eibershter, something what's right. And that's what you have to feel the whole time, but you can forget. You get so involved, that's a businessman, get so involved in his business, making money, the stock market, this. Why didn't the Rebbe like people to invest in the stock market? First of all, it's a big risk and you could lose, you could take it. But the Rebbe writes in a letter, in more than one letter, that he's a against investing in the stock market because you have no menuchah. Your whole mind is every the stock market could change 10 times a day. So what do people do in stock market? Now it's a little easier, I guess, you go onto computer, you see. They used to sit on the phone, you call your broker, every half hour you call your broker. I remember people, I knew people, they would sit next to the phone and call, pick up, oh, now a stock went up, buy me, sell me, ich veis whatever. And you have no menuchah. And you get so involved in it, it takes away your whole, you can't think, you can't daven, you can't learn, you can't sleep. You can't eat because you're nervous of what's happening. Shabbos is no Shabbos because comes Shabbos, you never know what's going on. Shabbos the market is closed, yeah, but maybe the the market in in in China is open, I don't know. You never know. It's a crazy thing. Because you can't do that, and that the Rebbe's פשט, אפילו בגשמיות, that's not only on the רוחניות, בגשמיות also. Poshut you have no מנוחת הנפש. One of the things a person needs even when you're is מנוחת הנפש. I think we saw that the Rebbe's pidyon that the Rebbe wrote to the Frierdiker Rebbe. He writes there to have פרנסה בהרחבה פרנסה בהרחבה בתוך מנוחת הנפש ומנוחת הגוף. מנוחת הנפש means פשוט בגשמיות, to be calm. Not to be like nervous. You're nervous, if you're nervous, you're in you're you're agitated, you can't you can't be nervous. You got to be calm. The Rebbe? Yeah. Wrote as a berachah, I don't know from which years this is, for himself: בתוך מנוחת הנפש ומנוחת הגוף. Because that's So the Rebbe says that the the stock market But besides that, in רוחניות ענינים, פשוט you get involved so much in the in in the gashmiyut that you have no mind time to think. So anyway, so this guy

So we have here Yaakov was the Olam Haba, Esav was Olam Hazeh. Both in kedushah. Yaakov was aliyah in kedushah. He was transforming עולם הזה. There was Yaakov needed also עולם הזה for the purpose of his Olam Haba, and Esav needed Olam Haba for the purpose of his עולם הזה. Un derfar, therefore the Rebbe says, מצד ענינו של יעקב, יושב אוהלים, מצד looking from Yaakov, that his main focus was the learning part, which is the חלק דעולם הבא part, ווערט החלטתו אז ער וויל עולם הבא. What does he want? What was he fighting for? I want עולם הבא, און אויך עולם הזה איז צוליב עולם הבא. And he's taine'ing. His shittah, like his derech, his main thing is Olam Haba, meaning that עולם הזה should be part of Olam Haba. און אבער מצד ענינו של עשו, עשו was a כבישת היצר, איז ביי אים דער עיקר עולם הזה. The main thing is transforming עולם הזה. דער עילוי וואס קומט ארויס פון די עבודה אין עולם הזה, by working, the maalah you get by transforming עולם הזה. און די עבודה פון עולם הבא איז צוליב די עבודה פון עולם הזה, and olam haba is because of olam hazeh. So comes out like this. The Rebbe Now this answers the kushya. The kushya was, it says in Midrash that they were fighting over the two worlds. And the Midrash says, what was their fight? Yaakov wanted olam haba, and Esav wanted olam hazeh. So what's the fight? Now we understand. Not only Yaakov wanted olam haba. Yaakov is telling you, your olam hazeh, I'm telling you, I need for olam haba. And Esav said opposite, I need your olam haba for my olam hazeh. So there was a מחלוקת פשוט in in in Chassidut, which madregah is different or higher or better. So Esav and Yaakov inside their mother's stomach had a a גאנצע פלפול in Chassidut there. Yaakov was saying the avodah, the ikar avodah is aliyah in kedushah, and therefore he's fighting with him, and he's saying, I want olam haba, and that's the fight. Lichorah, if Esav wants olam hazeh, why is he fighting? No, I want the olam hazeh that you have, I want that too. I want that as part of olam haba. Zogt Esav, on the opposite, olam hazeh is mine, that's the avodah, and your olam haba I want as part of olam hazeh. Yeah? That's No, that's כבישת היצר. He had, all it shows is that he had the desire, and he had that desire. A desire to do עבודה זרה? No, he didn't do עבודה זרה. He didn't do l'foal. He had a desire, and l'foal what? And he obviously he didn't do it. And that The desire to do avodah zarah, to go out to avodah zarah, and lifoal, he didn't. Okay, but there it's not a re'iyah, just a a potential of doing it. But this is the avodah that what was there is, the Aibershter gave him the תאוות כדי he should be able to overcome it. And he's tayne'ning that the Olam Haba that you're supposed I'm supposed to have also is part of Olam Hazeh, so he's tayne'ning against Olam Haba. And he's tayne'ning, my Olam Haba is against against him is, I need your Olam Hazeh for my Olam Haba. But all is because when we're saying that they the whole nekudah here is that Esav who was wanted avodah zarah was not a davar bad, a davar ra, it was kedushah. It was the idea of having the yetzer hara with the avodah of transforming it.

So now we'll start just a little bit, the Rebbe answers the original kushya. The original kushya of the sichah was: How does it say ויגדלו הנערים, they grew up? And it says in Midrash and in Zohar, what does that mean? They grew up in kedushah. Lifoal, when it says they grew up and he became a איש ציד, or it says in mother's stomach he was already trying עבודה זרה, דערמיט איז אייך מוסבר וואס חז״ל זאגן אז ויגדלו הנערים מיינט גדלות ברוחניות. Now we'll understand why it means גדלות ברוחניות. און דער זוהר איז נאך מוסיף, the Zohar even adds, אז אברהם האט מחנך געווען אויך עשון במצוות, אברהם trained them and educated them, was mechanech them in מצוות, ביז ער זאל ווערן a גדול ברוחניות בפועל, not only he had the potential to be a gadol. ויגדלו, they actually became, later he was mekalkel. So what is the pshat? Now we understand. אברהם האבנדיק דעם כח פון יצווה את בניו ואת ביתו אחריו ושמרו דרך ה׳, אברהם having the koach of telling his children, like the pasuk says, his children and his family later to keep the words of the דרך ה׳, האט געפועל׳ט אויף עשון, אז ער זאל זיין a kovesh yitzro b'foal. He actually made that Esav, who had the yetzer hara, should conquer his yetzer hara. Avraham Avinu trained them when they were little children, he worked with them, and Yaakov was the big tzaddik, and Yaakov learned and davened all day, and Esav had a yetzer hara, and Avraham worked b'foal that he should conquer his yetzer hara. און דאס איז וואס דער פסוק איז, ממש דער פסוק אז ויגדלו פון עשו, that when Esav became big, what happened? האט זיך ארויסגעזאגט ויהי עשו איש יודע ציד איש שדה. He grew b'ruchniyus. In which way do we see he grew b'ruchniyus? That he became a man of the field. What does that mean? So the Rebbe is going to explain: to become a man of the field means he became a man that's able to conquer the field. A man that his place is the field, and he's able to conquer it. And the field represents klipah, as we learn in Chassidus, the Rebbe will explain. And that's what it meant: he grew up to be a kovesh yitzro, and he b'foal grew up, according to the Zohar he grew up. Later on, for some reason, it came to a point when Esav decided, no more. The yetzer hara got the better of him, and he and he chose to do bad. Fine, that you can't help, that's his thing. But m'tzad them, m'tzad Yitzchak and m'tzad Avraham, he was ויגדלו הנערים אפילו ברוחניות.