Let's just have a short kitzur of what we learned until now. We're discussing here the sheilah of the Ramban. When it says in Chumash the Eibershter said to Avraham, \"לך לך מארצך מולדתך\", gave him all the instructions where to go. And the Eibershter said, \"Because of that I'll give you a great reward.\" The Ramban's question: why doesn't the Torah first mention that Avraham was a big tzadik? All we know from before, before the beginning of the parshah, all we know from the previous parshah is that Avraham was a son of Terach. Just like all the other people in the parshah that different generations. And all of a sudden, the Torah says Hashem' spoke to Avraham? Why did Hashem' speak to Avraham? What's with Avraham? Meila by Noach, Noach it says at the end of Chumash, Parashat Bereishit, it says, \"ונח מצא חן בעיני ה'\". Noach found grace in the eyes of Hashem'. It means the Torah is saying that Noach was a great person. Now we understand Noach is a great person, the Eibershter spoke, the Eibershter gives gave some attention to Noach. Avraham, we don't know anything about him. And all of a sudden the Torah says Hashem' spoke to Avraham, \"Avraham, go away.\" Why doesn't the Torah mention? That was the sheilah that There's another sheilah the Ramban asked, why doesn't he mention why he had to go away, that he answers, but the main sheilah that remains is why does the Torah not mention first who Avraham was? That Avraham was a tzadik. And the truth is that there are so many great things he did before לך לך, which the Chumash doesn't mention. Chazal say it. He was thrown into the כבשן האש, he was thrown into the fire because he broke the idols. Other great things he did. But the Torah doesn't say it. The Torah doesn't say anything, the Torah just says there's a guy called Avraham, Hashem' spoke to Avraham. Why doesn't the Torah mention it? So the Rebbe started talking about Avraham being the first Yid, and the Torah wants to tell us what is the connection between a Yid and the Aibershter. And since Avraham was the first Yid, so the connection that Avraham had to the Aibershter, that gives us an insight in what the connection of a Yid to the Aibershter is. That's why I said in the beginning when we started learning, this is a very, very fundamental sichah in understanding the kesher between a Yid and the Aibershter, the way it says על פי חסידות, the way the Rebbe brings it out very, very clear. Okay. When did the kesher of Avraham start with the Aibershter? So I'm in the middle of something. If you remember, I asked a kashya. The kashya was like this: how old was Avraham when he left, when he did לך לך, when he left his father's place, how old was he? So we said the pasuk says, \"ואברם בן חמש ושבעים שנה\", Avraham was 75 years old. So Avraham was 75 years old when he left. So there's a kashya. That means he came to Eretz Yisrael, he left Charan, came to Eretz Yisrael when he was 75 years old. That's what it comes out. Before he was 70 before 75, he wasn't in Eretz Yisrael. Later on in Chumash, we learn about the ברית בין הבתרים. How old was Avraham by the ברית בין הבתרים? 70. We all know that cheshbon, and I went to that cheshbon also. The Yidden, from the ברית בין הבתרים till Yetziat Mitzrayim, the pasuk says, was 430 years. From when Yitzchak was born was 400 years till Yetziat Mitzrayim. Let's make the cheshbon again: 210 years of Mitzrayim, Yaakov was 130 when he came to Mitzrayim, Yitzchak was 60 years old when he was born, Avraham was 100 years old when Yitzchak was born. Anyway, altogether, when Yitzchak was born, it's 400 years till Yetziat Mitzrayim. But the pasuk says the Yidden were in Mitzrayim 430 years. Where did the extra 30 years? Mila the 400, because it starts from when the Aibershter said \"לזרעך\", to your children, \"גר יהיה זרעך\", your children will be in a strange place, so from the moment Avraham had children, it starts already. So it's 400 years from when Avraham had a child till Yetziat Mitzrayim. Where's the 30 years? So Rashi says it goes back to the ברית בין הבתרים. From the ברית בין הבתרים till Yetziat Mitzrayim 430 years. If Avraham was 100 years when Yitzchak was born, and the ברית בין הבתרים was 30 years earlier, so how old was Avraham when there was the ברית בין הבתרים? 70. The ברית בין הבתרים was in Eretz Yisrael. Chumash says, Hashem' says \"This land you're in, I'm going to give you, your children.\" Does it make any sense? We just said that he came to Eretz Yisrael 75. Here it says he was 70. Already in Eretz Yisrael. That's one she'eilah. Then there's another she'eilah, I said, all I'm saying is if we're chazering over a Tosafot in Avodah Zarah, the other she'eilah is the Gemara says the world is 6,000 years. First 2,000 years is called שני אלפים תהו, 2,000 years of chaos, of nothing. Then starts, by the year 2000 started שני אלפים תורה, 2,000 years of Torah, then after 4,000 is שני אלפים ימות המשיח. When we say that year 2000 started inyan of Torah, the shailah is: what happened in the year 2000? So, לך לך, but לך לך was when he was 75. Avraham was born 1948. If he was 75 by לך לך, it's much more than the year 2000. Now there are different opinions, but we're going now what Tosafos says. Tosafos answers the kashya. This actually where we were holding last last week. Tosafos says Hashem told Avraham to leave Charan and to come to Eretz Yisrael twice. Avraham, the Eibershter told Avraham when he was 52 years old, לך לך מארצך, to leave Charan. And when Avraham was 52 years old, what happened, what year was it from creation? Year 2000. He was born in 1948 + 52 is exactly 2000. So, by the year 2000, לך לך started. Avraham left, came to Eretz Yisrael. He was there for a long time, from 52 till after 70. And while he was there, that's when the ברית בין הבתרים took place. He was in Eretz Yisrael, and when he was 70 years old, being in Eretz Yisrael, the ברית בין הבתרים took place. He left afterwards, went back to Charan. The Eibershter spoke to him again, and he said, \"I want you to leave now again, and go back go to Eretz Yisrael.\" The second time he went, he was 75. So, when the pasuk says he was 75 was the second time. What am I bringing all this in? To show that the beginning of Avraham, his connection to to the Eibershter started when Avraham was 52. That's when we said 2,000 years of Torah started, and that was לך לך. So, לך לך was when he was 52 years old, and that's when Avraham as a Jew really started, because we're saying the year the 2,000 years of Torah starts from Avraham, but not from Avraham's birth. So, when we're speaking about the connection of the Eibershter to Avraham as a Yid, it's not from when Avraham was born. It was when Avraham was 52. It was when Avraham was מקיים לך לך. Which means in other words that to describe the connection of Avraham to the Eibershter is described by לך לך. And since Avraham was the first Yid, so whatever we describe נוגע אברהם's connection to the Eibershter automatically means every Yid is like that, because he's the first Yid and that's how it was set up. So, now when we're going to understand what לך לך is or how the inyan of לך לך took place, this will give us an insight in the connection of Avraham to the Eibershter, which means of a Yid to the Eibershter. Okay, I think what we're going to do is start over from סעיף ב.

יש לומר הביאור בזה. די התחלה פון עם ישראל איז פון אברהם אבינו. The beginning of the Am Yisrael starts with Avraham. ס'איז געווען דער ערשטער ייד, he was the first Jew, אחד היה אברהם. That's why he's called אחד היה אברהם, the first Jew. See if we can get in other kinds of inyanim, like I said, we we try to always go into others things. Was Avraham really a Yid or not? Was Avraham really a Yid? When did Yidden get their neshamah? מתן תורה. מתן תורה. Nu, Avraham was many years before מתן תורה. 430 years, 400 years before מתן תורה. So, Avraham was really a Yid? אברהם איז דער ערשטער ייד. Said we just said the words. Well, the truth is, really, really, really, really, really he wasn't a real real 100% Yid like we are, but the concept of Klal Yisrael started already by him. That's why we said שני אלפים תורה started already by him. So, it's a certain level, but it's not really, really, he was not a real Yid. What din did Avraham have and Yitzchak and Yaakov and his children? Did they have a din of Bnei Yisrael, or did they have a din of Bnei Noach? So, there's a whole sefer just on that, written by the Mishneh LaMelech, And in that sefer he discusses all kinds of things בנוגע אברהם, בנוגע the the Avraham, Yitzchak, the avot and the the shevatim, did they have a din of Bnei Yisrael, or did they have a din of Bnei Noach? If they had a din of Bnei Noach, they then they were not really yidden. And that's what's more angenumen, especially Rashi in Chumash the way the Rebbe explains, they had a din of Bnei Noach. So they were not really, really yidden. But it started already, so mimela we could call him the first yid because because of him the whole thing started, so we could look at it the Oybershter's's connection to him and from there take the connection to yidden. If you want to go a step further, even Noach himself had already epes vos epes vos a connection to yidden. Even though all the goyim are called Bnei Noach, but Noach is וראיה ראש השנה we just in davenen when we brought the pesukim of zikhronot and you had to bring a pasuk, one of the pesukim is the Oybershter remembered Noach. Why do we mention Noach? So the Rabbi Maharash says because it's once we want to mention the Eibershter's connection to Yidden. Aye, Noach was a goy? But there was something there, but not the same. Let me ask another shailah: was was Adam HaRishon a Yid or a goy? Which in simple words is did Adam HaRishon have a neshamah or not? Did they have a נפש אלוקית? So he's a Yid! If you have a נפש אלוקית, he's a Yid. A Yid means what does chiluk a Yid and a goy? If you have a נפש אלוקית or not. What qualifies you to get it is if you're born born of a Jewish mother, גר כהלכה. But the taytsh of a Yid, if someone says describe to me what is a Yid, what is a Yid and a goy? A Yid has a neshamah, a נפש אלוקית, and a goy doesn't. Did Adam HaRishon have a נפש אלוקית? So the first answer would be no, it started by by Matan Torah. Where do we know the whole concept of what a נפש אלוקית is? In beginning of Tanya, פרק ב׳. Where do we learn it from? It says ויפח באפיו נשמת חיים. He blew in the neshamah to Adam HaRishon, and there we know what a neshamah is, it's a חלק אלוקה ממעל ממש, מאן דנפח מתוכיה נפח, all the inyanim. How it makes sense? If Adam HaRishon was a Yid, so he had a neshamah, but we're saying till Matan Torah there was no neshamot. I mean people didn't have neshamot. So the Arizal says that Adam HaRishon had a neshamah and Adam HaRishon was a Yid, but it did not continue into his children. Mistama because of the because of the חטא עץ הדעת, but it did not continue into his children. So Adam HaRishon was a Yid, and his neshamah was a נפש אלוקית, and all his children did not have, Noach did not have bederech klal, Avraham started and then The Rebbe brings it, yeah. How do you think I know Kisvei HaArizal? The Rebbe brings it. Yeah. But Avraham's neshamah was already more more more than started already like Matan Torah, but not mamash. That's why we say כל מה שעשו אבות הכל כריחות היה, it's not the same. Anyway, this is just a by the way thing. So I'm saying so the Rebbe says here Avraham is the beginning of Yidden, Am Yisrael, ah? That's true. Now that's why Noach is not really, Avraham is more. But we're not speaking from the bris on. We're not saying here Avraham's Yiddishkeit started from the bris. Started from Lech Lecha. The bris was how old? 99, but Lech Lecha was 75? We're not saying We're saying Avraham started We'll see. We have to get into the sichah. You see, the sichah brings out a lot of points here. Okay, let's go vayter inside. So Avraham was the first Yid. און באברהם גופא, האט זיין אויסגעטיילטקייט פון שאר בני אדם שבארצו מולדתו אפילו מבית אביו, when did he become different than the other people of his country, of his birthplace? When did he become like a special person? זיך אנגעהויבן מיט ויאמר ה׳ אל אברם לך לך פון די אלעמען, when the Oibershter said get away from them. The Oibershter basically separated him by saying Lech Lecha, you're in your land, you have so many people, so many this, get away from there, now you're different. וואס שטייט בתחלת פרשה, which is the beginning of the parshah. Okay, so now we know that from Lech Lecha, and that's why I brought in the whole thing before, that Lech Lecha was the time when started שני אלפים תורה. So לך לך was the cutoff point. Till then there was no such thing as a Yid, no connection to Hashem in the form of the connection by a Yid. Here it started. און דערמיט וואס די תורה הייבט אן דעם סיפור וועגן דעם ייחוד פון אברהם אבינו מיט ויאמר ה׳ אל אברם וגומר, now the fact that the Torah starts the whole connection to Avraham from the pasuk לך לך and does not say before that Avraham was a tzaddik and all kinds of things, כאטש אז א סך זמן פריער איז שוין הכיר אברהם את בוראו, אברהם recognized the Eibershter much before. How old was Avraham when he recognized the Eibershter? So which one? What make makes you say 40? Cause you learned in a sichah. Where does the sichah bring it from? It's good, a sichah is a makor, yeah. The Rambam says that Avraham was ארבעים שנה he הכיר את בוראו. The Gemara says he was three years old. The Gemara even has a raayah from a pasuk, a remez in the pasuk. It says עקב אשר שמע אברהם בקולי, because Hashem, Avraham listened to my voice. The word ekev is bagimatriya ekev is bagimatriya 172. How old was, how long did Avraham live? 175. So what the pasuk is saying, that when did שמע אברהם בקולי? 172 years he listened to Hashem. Why only 172? Because the first three years he did not listen, the first three years he worshipped idols. So he was three years old when he הכיר את בוראו, but it just started obviously, and then later went on to 40, some say even 48, it's a different shittah. So Avraham recognized Hashem before לך לך, before he was 52 years old. Huh? Before לך לך. That's where the sichah comes in. If you learn that sichah you'll see. Which kerach is the sichah? It's in the parshiyot. It's a sichah on the parshiot. No, I think it's in פרק כ׳, no? Anyway, so Avraham did not start by Lech Lecha his avodat Hashem. He recognized Hashem. When he is נתקרב געווארן צום אייבערשטן, he was close to the אייבערשטער then also. נאר ער האט מפרסם געווען אין כל העולם שיש שם אלוק אחד לכל העולם, he already publicized to the world that there is only one God, ולא ראוי לעבדו, and you have, it's all the lashon of the Rambam, you have to serve him. ביז מסירת נפש זייענדיק נאך זייענדיק אין אור כשדים, while he was still in Ur Kasdim he went on mesirat nefesh, he was thrown into כבשן האש. Now the word זייענדיק אין אור כשדים means even before he left Ur Kasdim, cuz if you remember, don't have to remember from last shiur, remember from Rashi, yesterday's Chitas, that before Lech Lecha he already left Ur Kasdim anyway. What does Rashi say? If you look in again, the pasuk says in the end of Noach, Terach took his son Avraham and he left אור כשדים ללכת ארצה כנען, to go to Kena'an, but what happened in the middle? He got stuck in the middle of the way, he stopped in Charan. So Lech Lecha told him now, leave Charan also. So Ur Kasdim he left much before, and in Ur Kasdim he got thrown into the כבשן האש. Why is it called Ur Kasdim? The word ur comes from the word ur, from the word ur, fire, thrown in the fire. So there is a lot of things that Avraham did for the sake of Hashem and for the closeness of Hashem before Lech Lecha. Nevertheless, we're saying that the the the connection of of Avraham being the first Yid didn't start then. Alef, he did so many good things for the אייבערשטער, it started from לך לך.

איז די תורה מדגיש די מהות פון אברהם, by the Torah starting Avraham's mahus from לך לך, the Torah is trying to tell us what is the meaning of the connection of Avraham, which means פון אידן, פון יעדער איד, what's the connection of a Yid to the Aibershter? Yeah, those that are sleeping is עורו ישנים משנתכם. No, want to, yeah, ממימינים ומשמאילים, give him a, wake him up. I have the tapes from, they have tapes from all the shiurim of the sichah, so now someone is doing, putting it on on, what's it called, the little stick? A what? A what? What is it? A US... hard drive, they're putting it on, and he wants to give it, you know, to Chabad.org or something, they should... but I have a problem, cuz in the middle they're gonna hear, \"Hey, get up!\" They're gonna hear, \"Why are you walking out?\" So, sometimes I even would say a name, but that I stopped already. I don't want, it shouldn't go on tape. So you have to sit and edit it, yeah, it's a big job, it's not so pashut. Anyway, so, vayter geredt. So the fact that the Torah tells us about Avraham's connection to the Aibershter starting with לך לך, or nothing before, teaches us what is the connection of Avraham, which really means Yidden, to the Aibershter. And this is what the Rebbe is gonna say, moradike vort, I'm telling you this is, someone who doesn't know the vort that it says in the sichah, unless he knows the same type of vort from different שיחות, וואס פארשטייט דאס נישט, has no idea what a Yid is, has no idea what the connection of a Yid and the Aibershter is, cuz this brings it out so clear, mamash it's it's gevaldik. Using Chassidishe shprach, gevaldik. ביי אלע אנדערע אומות איז זייער קירוב ושייכות צום בורא עולם פארבונדן מיט זייער ידיעה והכרה אין בורא. When a goy gets close to the Aibershter, and there are goyim who are close, it's a result of what they did. He recognized the Aibershter, he does things for the Aibershter, he is such a good person, umimela that brings him closer to the Aibershter. וואס דורך דעם פארבינדן זיי זיך מיט דעם אייבערשטן. They connect to Hashem, to the to the Aibershter. And they're mekayem mitzvos, they do what the Eibershter told them to do. ביי עם ישראל אבער, באשטייט זייער עיקר קירוב לאלקות, by Yidden, their main connection to the אייבערשטער, און זייער מציאות אלס אידן, and the fact that they're אידן, נישט אין דעם וואס זיי מצד עצמם דערהויבן זיך צו האבן א הכרה אין דער בורא עולם. It's not because they elevated themselves and reached a madregah that they recognized Hashem, and they got close to Hashem, it comes from them, און צו פארבינדן זיך מיט אים, and connect to him. נאר אין דעם וואס דער אייבערשטער האט זיי אויסגעטיילט. It's Hashem, he separated them, made them special. כלשון חז\"ל, ועכשיו קרבנו המקום לעבודתו. In the Haggadah we say, מתחילה עובדי עבודה זרה היו אבותינו, that they used to worship עבודה זרה. Who's the Avoseinu? Terach and and that generation. ועכשיו, then by Avraham, the Eibershter made us close. Doesn't say ועכשיו, then Avraham got close to the Eibershter. They were עובדי עבודה זרה, and Avraham got close to the Eibershter. Doesn't say that. Then the Eibershter, he made us close to him. קרבנו המקום לו, the Eibershter got, that's lashon of the Rambam, the Eibershter made us close to him. Hivdilanu, he separated mehaumot from the nations, וקרבנו ליחודו, and got us close to his unity, to being him. In other words, the connection of a Yid to the Eibershter is not a result of what the Yid did or what the Yid does. If the connection to the Eibershter would be based on what we do, we'd be pretty bad off. We don't do so much. U'vechlal, that connection is limited. It's limited according to how much a human being could do. A human being is limited. You could get close to the Eibershter. You're not bli gvul. It's not essential. It's you do, so you work hard, and you work harder, you get closer. Not so hard, not so close. But as hard as you work, there's a limit to it. What we're trying to say here, the Eibershter's connection to Yidden is not from that. It doesn't come as a result. Vadai Avraham was great. It's not because Avraham Avinu was such a great tzaddik and did such great things and went on mesirat nefesh, that's why he's close to the Eibershter. Then that connection would be a result of what he did, which is a limited, a human being. As much as you do, you're still limited. The connection is because the Eibershter chose him. The Eibershter on his own. Had, that's what the Rebbe is going to explain, and I'm going to say it by heart. Had the Torah started, Avraham went on mesirat nefesh, and and then the Eibershter spoke to him, what would be what would we assume? Why did the Eibershter speak to Avraham? Oh, because Avraham was a tzaddik. See, by Noach, it says, first, נח מצא חן בעיני השם, נח was a tzaddik, and because he was a tzaddik, that's why Hashem saved him, Hashem spoke to him, made him special. So the specialty is a result of him. That means that the chiluk between a Yid and a goy, a great tzaddik a goy, is by a goy, his connection is nevertheless, as great as it is, it's in the category of a nivra, of a human being. Because it all comes as an outbirth, offspring of what he did. The connection of the Eibershter to Yidden is a result of the Eibershter, of the Borei. And you know how far Borei and nivra are? They're the two furthest things that you could imagine. Furthest extreme is not good and bad, and dark and and light, and white and black, and up and down. The Creator and the creation, those are the two furthest things. So by a goy, as great as he is, it's part of creation, part of what a human being could accomplish. And by the Yidden the Eibershter connection is not because of what a human being could do, because the Eibershter, and the Eibershter is bli gevul. The Eibershter could do it. And the truth is, we find many goyim there were חסידי אומות העולם, there are goyim. But by them, it's still a connection which is a limited connection. It's a connection which is part of the briyah. And the connection of Yidden to the Eibershter is not part, it's למעלה מן הבריאה. That's why the nefesh a goy has, first of all in Tanya it says, what kind of nefesh does he have? From where does it come? From where? From ג' קליפות הטמאות לגמרי. The נפש האלוקית of a Yid is אלקות. But the emes is, there are goyim who their neshamah is from קליפת נוגה. Even though the Alter Rebbe says in Tanya that it's for all ג' קליפות הטמאות לגמרי, at the end of the first פרק, but we all know that R'' Hillel writes that chasidei umot ha'olam who keep the ז' mitzvot, theirs is קליפת נוגה. The רמב\"ם פסקנ'ט, חסידי אומות העולם יש להם חלק לעולם הבא. So there are. But still, it's not אלקות. It comes from them, and they connect themselves to the Eibershter. There were great goyim who were tzadikim, and they accomplished, and there were goyim who provided maasim not of כישוף, magic. There were goyim. There's, I don't know if you ever saw, I don't know if you ever looked into the Shaarei Teshuvah. Shaarei Teshuvah, Rabbeinu Yonah. I don't think too many here learn Shaarei Teshuvah, Rabbeinu Yonah. First learn Likkutei Sichos, then. In the hakdamah there, in the I don't know, it's not from him, but they bring a story, interesting story. There was this goy that people would come to him if they were sick, and he would give them brachot. And not only that, after a while, a day later when they come to him, he would come back and say whether the person is going to live or not. And one of the gedolim, maybe it was Rabbeinu Yonah himself, I don't remember, I am just... was very curious. Where does the goy get this koach from? What? So this person went to the goy and asked him. He didn't want to tell him. Finally he said, You know what? I'll show you, I'll tell you. He gave him all kinds of hachanot what to do: you should go to the mikveh and you should fast these days, and this and that, say this Tehillim. Mamash, the goy gave this gadol b'Yisrael, gave all these things to do. And he says after 40 days, I don't remember exactly, you'll come, I'll show you. After this, when he was mechin himself, he took him into the forest and took him, and then he came to a place and there was like a cave, and he opened up a door and there were שם הויה, י-ק-ו-ק was carved out in stone. And, I don't know if stone, rocks, I think it was must have been stone that glowed like. And he said, After I, the person comes to me, and I daven and I go to the mikveh, and I mispallel to the Oibershter, and I come here, I look. If the letters of י-ק-ו-ק shine, I know the person is going to live. If they don't shine, that means the person won't live. And this was a goy. But he was a goy who reached very high madregot. There is such a thing goyim could reach. And nevertheless, a גוי בלייבט a goy. He's still a goy. He's not a Yid, he doesn't have that inyan of a Yid.

In Iggeret HaTeshuvah, Mahadura Kama, not the Iggeret HaTeshuvah that we have, but the Alter Rebbe wrote the Iggeret HaTeshuvah first and then he rewrote it. So what we have is what he rewrote, then there's Mahadura Kama. There he writes an interesting vort. He says, The best goy, what title does he have? The title I mentioned before, what is that? חסידי אומות העולם. The worst Yid, what title does he have? פושעי ישראל. As great as a chasid this guy is, he's still אומות העולם. And as bad as this Yid is, פושעי, he's still פושעי ישראל, still a Yid, because there is the nekudah of a Yid. So these goyim, they reached their madregah because they work on themselves, and the madregah that they reached, which means they got close to Hashem, is a madregah that came from within them. Can't be more than what they are. You can't have more, like the Rebbe once gave a mashal: you can't, not on this inyan, but a similar thing, imagine a person wants to pick himself up and pull himself by your ears. Why don't pick yourself? If I go like this, you'll never pick yourself up. Why not? Because you want to pick yourself up over yourself, so the whole way of picking up is within yourself, so you're never getting out of yourself. How can you get out of yourself? You have to have something on the outside which is higher that could pick you up, but within yourself you can't. So whatever you work within yourself and it comes from you, it's all limited to you. And if it's limited to you, as great as it is, so it's the greatest human being. You can say a person who reaches high madregot is the greatest human being. He's still a human being! A human being is whatever a human being is. But if it comes milma'alah from the Oibershter, it's not a human being. The Oibershter put into a Yid something which is beyond human being. That something that's beyond, that's the neshamah, and that's what the Eibershter did. Where do we see it here? Had the Torah told us that Avraham Avinu was a tzaddik and worked for the Eibershter, and did mesirat nefesh, and then it says the Eibershter spoke to him, what would it show? That the Eibershter spoke to him, made him special because of what he did. So it's like what we say by the goyim. The Eibershter wanted the Torah, wanted to show us punkt farkert. Forget about what he did before. It's not, it's not the result of what he did. Why did the Eibershter speak to him? Because the Eibershter chose him. It's from the Eibershter, it's מלמעלה למטה. A lot of sichot that the Rebbe brings on this point, a mashal by, there's a שיחה בנוגע a brit milah, so the Rebbe explains that when you do a brit, you become, it's a ברית בבשרכם, it's an ot that you connect to the Eibershter. So the Rebbe says, It's not the pshat that it's a, when you do a brit, you connect the Yid to the Eibershter, the Yid gets connected to the Eibershter. That's not true. You never could connect to the Eibershter. The Eibershter is the Borei, how could a nivra connect? When you do a brit, the Eibershter connects you to Him. It's something else. The Eibershter does it. The Eibershter could do it, He could pick you out, which is the same ideas here. But here this is the yesod of the way a Yid is like We find by Avraham Avinu that this is something that's beyond. And tomorrow, next shiur, we'll explain this is the pshat. This is the פשט נפש אלוקית. If I don't, remind me when I start, remind me to do this. שני אלפים תורה, that's the time when it came.