explains the whole difference between the connection of a Yid to the Aibershter and the goy to the Aibershter, and then explaining based on that, the difference between the mitzvot of the Yidden and the mitzvot that the Aibershter gave to the goyim. And the nekudah is that by the goyim or by the וועלט בכלל, their connection is based on them, it's a result of their avodah, memayla it's limited to whatever a person could do. So the whole connection is a מוגבלדיקע connection, מה שאין כן מוגבל as a נברא, מה שאין כן the connection of the Yidden to the Aibershter is בעצם מלמעלה. The Aibershter made that connection something that מצד הנברא you can't get, it comes directly from the Aibershter. And therefore, the mitzvot are also like that: the mitzvot are from the Aibershter, not an offspring, so to speak, of the נבראים of וועלט. So now, the Rebbe comes back and פירט צו is what he started. So let's learn page 49, the last paragraph. און דאָס איז מדגיש תורה, and all this the Torah stresses, גלייך ביי דעם ערשטן ייד אברהם אבינו, right by the first Yid, which is אברהם אבינו, אַז זיין אויסגעטיילטקייט, that his specialty, his being different and special, als Yid, because of being a ייד, וזיין מעלה, and his greatness, הייבט זיך אָן אין דער תורה, starts in the Torah, which is מעשה אבות, נישט מיט זיינע געוואַלדיקע מעלות. That's why his being a Yid, the Torah starts making a fuss of Avraham. Torah starts talking about Avraham as somebody special. So the Torah starts not with what he did, אין זיין קירוב לאלקות דורך עבודתו בכח עצמו, in his being close to Hashem of his כח, וואָס איז געווען ביי אים אויך פריער, which was there, he was close to Hashem before, but that's not the way the Torah presents it. נאָר מיט ויאמר ה׳ אל אברם לך לך, what Hashem did to Avraham, it comes from Hashem's side. Hashem spoke to Avraham. ווי דעמאלס וואָס דער אייבערשטער טיילט אים אויס, השם spoke to him, made him special. So when does the Torah say that he was special? When the Eibershter spoke to him. Bai Noach, it's different. Bai Noach, it says he was special, he did. It says Noach was a tzaddik, Noach did this, Noach was special on his own right. Un memeila the Eibershter spoke to him. So what does it seem like? That his, the connection that the Eibershter had to him came as a result because he did some good things. So that connection is based on what he did. And here, Torah doesn't mention how good he was and he was special before also, but that's not the specialty the Torah is talking about. That comes when Hashem spoke to him, that the Eibershter separated him and made him special. זיין שייכות און דביקות מיט'ן אייבערשטן ווי עס שטייט אין תורה, his connection and dveikus to Hashem, as the Torah puts it, האָט זיך אויפגעטאָן על ידי זה שנצטווה מאת השם, it comes because he was commanded by השם, און ער האָט מקיים געווען דעם ציווי, and he and he did the tzivui. And if you see, the Rebbe here says two things: his connection started because he was commanded by Hashem, and that he fulfilled the commandment. Now there are two points here. The Rebbe doesn't say his connection was because he was commanded only, and, or he did what the Eibershter told him. It's both, because there are both two steps that come in the connection that a mitzvah does, brings a Yid to the Eibershter. When we say that a mitzvah is tzavsa, let me explain this more in detail, not דווקא לגבי this inyan, but bichlal what a mitzvah is. We all know mitzvah is tzavsa v'chibur. Mitzvah is commandment, mitzvah is also connection. Now, normally we would teitch, if you ask stam a person, mitzvah is connection, fine. What does that mean? When you do what the Eibershter says, it connects you to Him. That's what, that's how you would taytsh. If you're doing what that person asked you to do, you're connected to the person. If you do what the Eibershter asked you to do, you're connected to the Eibershter because you're doing His commandment. That is true, I'm not saying it's not true, it's 100% true. But there is a connection that you have before that. The mere fact that the Eibershter commanded you to do something is already a connection that you that the Eibershter made in you with Him, the mere fact that He commanded you to do it. Because one of the meshalim, and I don't know if that's the mashal the Rebbe in הערה here says, הערה ע״א... הערה ל״ד, א רחבה ארוכה משל, כבוד קדושת מו״ח אדמו״ר, a mashal of the Frierdiker Rebbe... I don't, I can't tell you, I don't remember, it says it's from the maamar in ת״ש, but I think this is the mashal, but I'm not sure. But anyway, there's a famous mashal of showing how a mitzvah connects us to the Eibershter. B'foel mamash, we're far from the Eibershter, we're creatures, we're nivraim, the Eibershter is the Borei, how could you be connected? So there's a mashal, if you have two people: one guy is a very special, great person, a חכם, איך ווייס, then you have another person who is a very simple, simple person. And look at, as far as the person is concerned, he is so far from that... person who connected to, you have the the president of the United States. I don't mean Obama, I mean but a normal president. You have a president United States. He's at the top. He's probably the the the greatest position a person could get in the world. I'm sure that's what it is. And then you have a simple person. The simple person feels there is no connection between him and such a such a chashuv a person. Imagine if that chashuv a person would see you and come over to you and ask you, \"I'm asking you for a favor, do something for me,\" small thing. You could imagine what the person feels? \"He asked me to do something for him,\" and and you feel connected. Let's give a better mashal, a real mashal, not a You're standing in front of 770, and the Rebbe walks out of his room and sees you and he says, \"Do me a favor. Go out across the street,\" nothing, no big thing, no רוחניותדיקע thing, \"go out across the street, buy me a bottle of milk.\" Here's another mashal, a stupid mashal. How would you feel? You'd be on the seventh cloud, you know, for days you couldn't come down. \"The Rebbe asked me to do something for him!\" So this is a mashal that the Eibershter, who's so great, and we are so low, and the Eibershter asked us to do something, a mitzvah, that makes us feel connected. Not only feel, that is a connection that we have. Now if you look at that, in the mashal I gave, is the connection there because you did what the Rebbe asked you to do? Yeah, odai. It's more than that. The mere fact that he asked you, before you did it yet, the fact that he asked you to do it is the greatest connection that you could feel. He pashut, if I want to use these words, lowered himself, this great person lowered himself to me. Who am I? I'm nothing. And he went down to me and he spoke to me and he said to me, you know. Look this, a regular guy wouldn't even look at me. Who am I? He not only looked at me, he needs me. K'vayachol, k'vayachol he needs me, he needs a favor. And he gave me the opportunity to do him a favor. He asked me to do him a favor. Just the fact that he asked me makes you so close, you feel a connection that for days and days you'll feel close. Remember when you go into yechidus, you would look at the Rebbe afterwards, you'd say, \"Just went in privately with the Rebbe.\" It's it's it's, no, you feel, you know, it's mine, he's my Rebbe, he's And after the Rebbe would ask you something, you'd every time by Minchah, you'd look at the Rebbe, you'd feel a special a special connection you'd feel, which you didn't feel before. And that's because the mere fact that he kivayachol lowered himself and talked to me and asked me to do something for him.

I remember once the Rebbe explained this, תשכ״ט, this is sort of the history part of it, every farbrengen the Rebbe spoke about another piece of Iggeres Hateshuvah. Basically, what the Rebbe was doing, he was giving a shiur in Iggeres Hateshuvah. And every farbrengen, he went piece by piece, one piece to the other, and he went and he explained pieces in Iggeres Hateshuvah. Came Simchas Torah, Simchas Torah the Rebbe also started off saying, \"Now we're going to speak on Iggeres Hateshuvah.\" But he gave a whole hakdamah that farbrengen. The hakdamah was like this, lichorah, how does it what sense does it make to speak on Iggeres Hateshuvah on Simchas Torah? Teshuvah is, you know, you feel bad, you did aveirot and you have to do teshuvah. Simchas Torah, you have to be b'simchah, you have to jump from joy, you have to dance. So to teach, to learn Iggeres Hateshuvah on Simchas Torah is epes shtimt nisht. So the Rebbe went into a whole biur, before he got to the Iggeres Hateshuvah, a whole biur. I think the whole sichah was that, then the next sichah he spoke about in the Iggeres Hateshuvah. What was this biur? It was such a geshmake biur, which as maaseh made such a gevaldike, you know, feeling of, you know, hearing this. So the Rebbe said like this. Quoted the Rambam. The Rambam at the end of הלכות לולב. At the end of הלכות לולב, the Rambam says, \"שמחה של מצוה עבודה גדולה היא.\" To be happy when you do a mitzvah is a big avodah. We're not talking about doing the mitzvah. Doing the mitzvah is odai, it's avodat Hashem. The happiness of the mitzvah, to do the mitzvah b'simchah, is עבודה גדולה היא. And the Rambam explains in two, three words, why is this an avodah gedolah? And we know that simchah shel mitzvah is so special. So the Rambam says, I don't know if the exact words, but it's al derech, almost like the words I'm saying, it's שמחת הקל שצונו. The simchah of the Aibershter that he commanded us to do the mitzvah. So let me explain that, elaborate on what the Rebbe said. And he explained it, but I'm not I don't know if I'm using the same words, I don't remember exactly, but and it's the idea that I said before, that if the Aibershter gave you a mitzvah, just commanded you to do a mitzvah, that itself must bring out the biggest joy. Because the Aibershter, who's the Aibershter and who are we, and the Aibershter lowered himself From this high heights and came down, so that's the greatest thing that could happen, you have to be happy. If a person is not happy from the fact that the Aibershter gave him the mitzvot, you know what? There's something wrong with the guy. The person is not normal. Imagine someone comes over to you and says, \"I'm giving you a million dollars.\" I assume you'd be happy. If you're not happy, it's one of the two: Or you'd be stam a meshugener, not a normal person, or you pashut don't speak the language. You don't know what the word a million dollars means. If you're only normal and you hear that you're getting a million dollars, you have to be happy. Or you're you pashut not normal, you don't know what what it means to have a million dollars. If you only understand what it means that the Aibershter commanded you to do a mitzvah, which means the Aibershter came down from כסא כבודו and lowered himself to me and gave me, told me what to do, asked me to do something, like the mashal I gave before, he asked me to do some a favor, asked me, \"Please do this, I'm asking you to do this,\" it should make you so happy, and if it's not making you happy, then you're nuts. That's why simchah shel mitzvah is so important, because if you don't have simchah when you do a mitzvah, that's a re'ayah that you don't know what a mitzvah is. And that's why sometimes it says it's more important, not l'maaseh, but in avodah, more than the mitzvah itself. It says that Rav Chaim Vital writes on the Arizal that the Arizal reached his madregot, his high madregot, from simchah shel mitzvah. Doesn't say he did reached it from doing the מצוות בהידור, and doing every mitzvah so carefully. He reached it from simchah shel mitzvah, because the simchah shel mitzvah, that shows how you feel לגבי the Aibershter, that that it must make you feel happy, simchah shel mitzvah. So the Rebbe, after explaining all this באריכות, comes up like this. This is the the punchline that he made: If you have to be happy when the Aibershter gave you a mitzvah because he lowered himself to you, who is a nothing, and he gave you a mitzvah, imagine when he gave you the mitzvah of teshuvah. Who is the mitzvah of teshuvah to? A בעל עבירה. So, not only did the Aibershter lower himself to stam a guy who's nothing, he lowered himself to a person who is so low that he's a בעל עבירה also, that he's such a terrible guy, and even to him the Aibershter lowered himself and said, \"Please do me a favor, do something.\" So, as much as you have to have simchah shel mitzvah, here you have to have even a greater simchah. So the שאלה was, what does Iggeret HaTeshuvah have to do with simchah, that on Simchat Torah you should learn Iggeret HaTeshuvah? He says, aderabah. Iggeret HaTeshuvah brings you to to the greatest simchah, because if you start realizing what it means that the Aibershter gave you a mitzvah of teshuvah, then vadai you should be happy, even more happier than a regular mitzvah. Huh? Because the Aibershter lowered himself to a lower person. No, no, you're... When when a... No, you're the lowest, but if you're doing an aveirah, you're even lower. So every mitzvah the Aibershter didn't give to a to a בעל עבירה. עצם הזאת, we're human beings, we're low, and even and to him the Aibershter lowered himself. Now imagine if the Aibershter lowered himself to somebody who's lower than a regular person. So Tanya gives a mashal that if imagine if He says it in the also for simchah. Imagine if the king would come, go down from his throne, and go down and deal not stam with a person, with a guy who's a drunk, who's מוטל באשפה he says in Tanya, he's laying in in garbage and full of dirt and everything, and to him the king comes down to him and and has a discussion with him and and and and deals with him, what should that what should that awaken in the person? Stam a person who's a normal person is also, imagine the king coming to me. But I'm so low and still the king didn't care and came down to me, that should bring out even a greater simchah. So ממילא תשובה has The mitzvah of teshuvah brings to a greater simchah than a regular mitzvah. But what what what coming coming out here, so what I'm trying to say לגבי what we learned here, that the connection that you get to the Aibershter is not only when you mekayem the mitzvah. When you actually do the mitzvah, vadai you're doing what the Aibershter wants, that's a connection. But the fact that the Aibershter commanded you is already a connection. And a connection that the Aibershter does, which is not coming from you as a נברא and your avodah, it comes from the Aibershter. And that's the לשון that the Rebbe uses here that by Avraham the dveikut to the Aibershter started, האט זיך אויפגעטאן, על ידי זה שנצטוו מאת השם, די זאך that they were commanded from השם, און ער האט מקיים געווען דעם ציווי, and he did the tzivui, they're both. Even the עצם commandment is already a dveikut that the Aibershter put into Avraham Avinu, which is not as a result of Avraham's avodah, it's just because the Aibershter wanted. Now, I always say this. Shailah is, people ask, \"Can you be medayek

in every word in Likkutei Sichos?\" And what's the shailah? What's the shailah? It's the Rebbe's sichos. The shailah is because the Rebbe didn't write it. The Rebbe didn't write it. Rebbe was magiah it. Now, the Rebbe was magiah it, everything it says here, every single word is true, is 100% correct. The question is, when it says one expression over another expression, can you be medayek? In other words, when the Rebbe was magiah a sichah, let me tell you, this is correct and he left it, certain things he fixed. Now, it could be, had the Rebbe himself written that paragraph or that line, maybe he would use a different word. But this word is also good, so he didn't change it. So, on one hand, I'm saying it's a little bit, you know, some people say, \"A misnaged, an apikorus,\" that certain expressions you could say that it was written by by the people who wrote it, and that's the way it felt, and that's correct. That's for sure. No one could say that any word is not right. It's definitely everything correct, but is that a diyuk in that expression? On the other hand, as much as I'm saying this because I know from experience that it's a lot is written and the people wrote it, but fun tzveitn zayt, any any diyuk that has to do with the tochen of something, I can guarantee you it's meduyak. Ad kedei kach that you could be medayek on a word that's underlined. Okay, here it's not underlined, when it's put in italics, that means it was underlined. Why you stress this word? Why you stress that word? It is meduyak. So, if it'll say like someone asked me once, it says, \"און דערפאר אין דער פרשה שטייט אזוי און אזוי.\" And sometimes it says, \"אין דער סדרה.\" Is there a diyuk when it says parshah, when it says sedrah? Tell you the truth, I I If someone has a biur why it says that word or the other, fine, tavo alav berachah. Yeah? When you talk about the sedrah, we call it there are two names for it, like every sichah starts with the word, \"אין אונזער פרשה,\" how does this sichah start? \"פרשתנו, דען וואס פרשתנו הייבט זיך אן.\" So, we call it our parshah, so it's called parshah. Sometimes we call it sedrah. Nu, so if it says the word parshah or the word sedrah, can you be medayek? If you can come up with a biur, it's like one of those things that if you have a biur, very good. And I mentioned it to some bachurim, a lot of times the sichot you have the expression after there was a biur, \"על פי זה יובן,\" we'll understand this and this, \"על פי זה יתורץ,\" this. Then there's a lashon that you don't find in other sefarim, the Rebbe's lashon, \"על פי זה יומטעק.\" על פי זה ווערט געשמאק. What is the pshat? Mah nafshach? What is the pshat? Something it's not understood, and al pi what the Rebbe said, we will understand it. So why sometimes he says, \"על פי זה יובן,\" and sometimes, \"על פי זה יומטעק\"? Very obvious. This this is very this is definitely meduyak. When do you say, \"על פי זה יובן\"? If something's not understood, you need to understand it, so you give a biur. You have a kashya, you say, \"על פי זה יתורץ.\" \"על פי זה יומטעק\" means something is not a kashya. If you don't have a biur, you can't ask a kashya. You can't ask a kashya. You could only ask that she'eilah if you have an answer. You could be medayek because I have a biur. So then the Rebbe writes, \"על פי זה יומטעק.\" Yomtek means to make it geshmak, that now, oh, now it fits better, but not that without this biur it won't make sense. \"על פי זה יובן\" means if not that, I don't understand, so על פי זה, I will understand, because now it's understood. So, the same thing here, the word sedrah and parshah, you can never ask such a she'eilah. If you'll come the other way, you'll come, \"I have a biur, you see here it says sedrah, because here the word fits better.\" Oh, that's oh, על פי זה יומטעק why it says sedrah here, parshah, but you can't be medayek. But certain things which are noge'a to tochen, you could be medayek. Lemashal, the words I'm why am I saying the words here? That the Rebbe says here that you're connected to the אייבערשטער על ידי זה שנתצוה מעם ה' און דורך דעם מקיים זיין די מצוות, so it's not just an expression, \"Oh, נתצוה, מקיים,\" people think you got a mitzvah and you did it, so it's a gender one big big kasha, one big mishmash. It's not like that. It's meduyak, because these are two separate inyanim. You get connected to the Eibershter through the tzivui, the mere fact that the Aibershter commanded you to do is the Aibershter connecting Himself to you or connecting you to Him, and then you have the tzivui, the קיום הציווי, when you do it, that's another level of connection. And both are from the Aibershter's side, even though the mitzvah that you keep you do, but you're not doing something that came from you. You put on tefillin in the morning not because it came from you. It didn't come from you, because for us, we would never put on tefillin in the morning with a meshugah. That's the reason why it says that especially in the פריערדיקער רבי'ס מאמרים, שיחות, that you have you have משפטים and you have חוקים. חוקים make no sense and משפטים, so it says you have to do משפטים like חוקים and חוקים like משפטים. חוקים like משפטים means just like משפטים that you understand, you have a geshmak in it, you know what you're doing, so you have to have a geshmak in חוקים. On the other hand, you have to do משפטים like חוקים, which means don't do the משפטים because you understand. That's the reason. You have to do it because the Aibershter said so. The difference between the two is not just a difference, okay, so you're a higher madregah, it's a little better to do it because the Aibershter said. It's ein erech. If you do it because you feel it's good, Then what is it, you? Whom are you serving? Yourself. And if you do because the Aibershter said, you're serving the Aibershter. That means it's an Aibershter. And that's the two things here, the tzivui, and then the kiyum, you're doing it because the Aibershter said. Yeah, what do you want to ask? According to this, you're saying the goy that does it totally because he felt it, or whatever, versus something like Avraham that he was commanded which one is like which one is like You tell me. For sure by the Yid, but I'm saying That's what you're trying to say here. That that's a different, it's not a greater maalah. It's a different category altogether. This is this is Aibershter, and this is mentsh. In Chassidut, you know there's a lashon in Chassidut a lot of times like this. Let me It's all this we're saying the same I'm just repeating myself in different words. It says in Chassidut that if you do something because you think it's good and right, what happens then, there is תענוג לנברא. And when you do something because the Eibershter said, what is that? תענוג לבורא. Who enjoys when you do something that you feel is good? You enjoy it. Okay, the Eibershter enjoys it also, but it's not done for that reason. If you do it because the Eibershter said, the Eibershter enjoys it. The difference between the Eibershter and me, this is the בורא, this is the נברא. Be'ein aruch! The two furthest points in existence is בורא and נברא. That's the difference. If you do it for yourself, then you get pleasure, it's תענוג לבורא, תענוג לנברא. And this is תענוג לבורא. You're doing it because the Eibershter said, and you connect yourself to the Eibershter. And that's what happened by Avraham Avinu. And this is what the Torah wants to tell us by Avraham, כדי we should know what a Yid is.

So after we finished so far, I imagine we all got a different look on what a Yid is. This always connected to the גאנצע שיטה of Chabad, שיטה of the Rebbe, שיטה of Lubavitch, to be mekarev a Yid. And those that hold you shouldn't be mekarev, because when the Rebbe started with the whole thing with the kiruv, so everyone was against it. Everybody was against it. From chassidim to misnagdim, everybody. Then the misnagdim jumped on the bandwagon, and they started also doing kiruv, even though the style of kiruv that we do and they do, they do kiruv rechokim, and the Rebbe used that term once and he was laughing at it, kiruv because you're kiruv rechokim. The Rebbe didn't say we're רחוקים there. But mekarev, and we don't use that word, we say we're mekarev every Yid. But even afterwards, the Satmar למשל, they they're still against it. How could you go? How could you go to the פושעים, the פושעי ישראל? They're פושעים, they're they're The whole idea is, if you know this nekudah that the nekudah of a yid is not dependent on what he does. A nekudah of a yid that he is connected to the Aibershter beyond any actions, that's not doesn't come from his actions. So what's the chiluk if he's a freier or a frumer yid לגבי that פרט? A yid who has a neshamah and is connected to the Aibershter has to do the mitzvot. The Aibershter wants him to do, and if he doesn't do, he's a problem, he's doing bad. But it doesn't take away from the fact that he is a yid. In other words, the greatest, lowest yid is the same yid as Moshe Rabbeinu. There's no difference. בגלוי, he is מגלה his neshamah, his being a yid, and he is not מגלה, and therefore there's a problem. But it doesn't take away his etzem. I was once talking to a Satmar guy and I would tell him, you guys, the way you you you talk and it's not the pshat you don't understand what it means the etzem of a freier yid, that it's still a yid. You don't understand your etzem. You don't know who you are. If you don't know what a yid is, you're looking at yourself also wrong. You're looking at yourself, \"I'm a frumer yid. You know why I'm connected to the Aibershter? Because I behave properly.\" So you're saying like the Rebbe says here in the sichah, connection of a goy to it. That's to the Aibershter, that's that's the way you think. Your connection is that way, and that's why you think that if you don't behave properly, then you're not a yid. And they have all these ra'ayot from the lashon in the גמרא, הרי הוא כעכו״ם. It's all nothing, I mean you could ra'ayot have ra'ayot a hundred ways. But that's the pshat, you're missing. And I told him, not you don't understand what your metziut of a yid is. Not you don't understand what he is, you don't understand You don't even understand what is the metziut of your Rebbe being a Yid. Your Rebbe's connection to the Eibershter is not because he learned so much Torah, you say, and he is such a big tzaddik. If that's his connection, ach un vey! Then he's like like Noah. Noah was connected to the Eibershter. It was also נח איש צדיק תמים, so he's like Noah. Then from there starts all the בני נח, all the goyim come from Noah. Or you have other goyim who were great people, חסידי אומות העולם. That's exactly how you are, because they close, you know, also... Okay, you're a ייד, אתה בחרתנו, we're the best, out of all the, you know, you have better people, worse people, you're the best. So, that's the pshat, you don't understand. If you look at a Yid, in any form or shape, in a way that he's not a Yid or something, umemela I don't have anything to do with him, then you don't understand bichlal. So when we quote the גמרא, ישראל אף על פי שחטא ישראל, a Yid, even if he sins, he's a Yid, so it's a maamar Chazal. So when we answer them, how could you be mekarev him, ah, he's fart a Yid. This statement, ישראל אף על פי שחטא ישראל הוא, is a foundation, a fundamental idea in what a Yid is. It's not just a fact, okay, he's fart a Yid. This is the pshat that אף על פי שחטא ישראל means, it explains what a Yid is, and that has nothing to do, his being a Yid, not his behavior, his behavior has to do with Torah, yeah, but his being a Yid has nothing to do with his behavior. That's the pshat, because that's what, and the nekudah of what a Yid is. Umemela, you look at a Yid different. Then other things also you look different. If that's what a Yid is, so then you always look with a good eye, and you always look at mistama he's good, and and that's that. They say once a Satmar Chasid came to the Rebbe for yechidus, and the Rebbe asked him, after he asked for a brachah or something, at the end yechidus, the Rebbe asked him did he lately hear epes a dvar Torah from his Rebbe? So he said, \"Yeah.\" So the Rebbe, \"nu, please tell me a vort. I want to hear a vort.\" So he says, his Rebbe said like this, the Gemara says that אפילו פושעי ישראל מלאים מצות כרימון, that even the פושעי ישראל, the bad Yidden, are full of mitzvot like a pomegranate is full of seeds. \"So my Rebbe asked, if you, if he's a פושע ישראל, so how could you say he's full of מצות כרימון?\" So the Rebbe says to him, \"I have the same kashyah, but my kashyah is, if he's full of מצות כרימון, why do you call him פושעי ישראל?\" And that's a difference in how you look at it. Why? It all comes in result of the yesod of what is a Yid. And this is what we see here by Avraham Avinu.