Lichorah, it seems that today we're going to finish the sichah. Today is Tuesday, tomorrow is Wednesday, m'meila we will have this half hour will be for chazara. Thursday will be the test on the sichah. And it'll go into the number of sichot that we said that after four sichot with an average of 85, you will go into a raffle. And it's very important that you get good grades on this sichah test to show that you're listening to the sichah test, to the sichah shiur, cause if many guys are not listening, I said this many times, not trying to threaten anything, but I always said, this whole shiur is really shelo k'din. Where do you hear a yeshivah that the middle of the day, in the middle of nigleh, you have a shiur in a sichah? It's an areingeshmuggelt, as we say, we smuggled it in shelo k'din. But if it's appreciate, not I don't mean appreciate, I mean if it's listened to and it's done, then then it's worth it. But if it's not, then it's a she'elah do we need this whole shiur? Maybe we shouldn't have it. So it'll depend a lot to see how guys do. I'm sure it'll be fine, have no she'elot, but I'm just says אין מזרזין אלא למזורזין, that means you only mezarzez means you what how do you say mezarzez in English? You give a you give a certain encouragement or something. L'mezarzin, those that are encouraged already, those that you give them extra. Okay, we're holding here סעיף ו'. על פי זה יומתק. According to this יומתק, and why does he say יומתק? Because it's not a kashya, it's just על פי זה will make be more understood. וואס דער ענין אז דער חיבור אמיתי פון א אידן מיט'ן אויבערשטן טוט זיך חל זיין מיט'ן ציווי ה' און דורך דעם וואס דער איד איז מקיים דעם ציווי. And this what we said before, that the connection to each of the Eibershter comes because the Eibershter told him. And you have to keep what the Eibershter told, not because of you, the person, what he did, or what he plans to do, or what he reached, but it's only because of the Eibershter's tzivui and him fulfilling the tzivui, so we'll understand, this will explain why this concept is געזאגט געווארן in the Eibershter's onzog \"לך לך מארצך וממולדתך ומבית אביך\". In other words, based on what the Rebbe said before, that the whole idea why doesn't the Torah in the Torah first that Avraham was a tzaddik and he worked very hard to serve the Eibershter, and it starts off right with the Eibershter speaking to Avraham, to teach us that the inyan of connect the connection of Avraham to the Eibershter came milmaalah. And therefore, it teaches you that the ikar is the connection, not what you do, fine. That concept could have been true by any tzivui. Didn't have to can be connected to \"לך לך\". The Eibershter could have told him something else. The Eibershter could have told him eat chocolate cake, and it would start off without saying who Avraham is, it would starts off by the Eibershter speaking to Avraham, and then we would have the same question: why doesn't it give an hakdamah who he was? Because the ikar is not what he did, the ikar is the Eibershter is talking to him. Could have been by any tzivui. Lefoel mamash, where do we find it? By a specific commandment of \"לך לך\". So it's not a kashya, that's why it's yumatok. This is one of the dugamot. It's not a kashya, why did they say by \"לך לך\"? If it's say by something else, you'd ask why over there. Has to say someplace, so it happened to be by \"לך לך\". But it would be much geshmaker if you would find that not only is it because there was a tzivui of the Eibershter, but it has to do with this specific tzivui. If you look in the details of this tzivui, you will see this concept within that tzivui. What was the tzivui? \"לך לך מארצך וממולדתך ומבית אביך\", you should go away from your land, from your birthplace, and from your father's home. דאס איז דער תוכן והענין פון \"לך לך מארצך וממולדתך ומבית אביך\". This whole concept that we said before, this is the true meaning of \"לך לך מארצך וממולדתך ומבית אביך\".

ווי אפגעטייטשט בכמה מקומות, like it says in Chasidus. Chasidus says like this: \"לך לך מארצך\" means, what does Chasidus say? Gey avek fun dayne retzonos. Go away from your will, because aretz is lashon ratzon. It says, what's the, it says in Midrash: למה נקרא שמה (about Eretz Yisrael) למה נקרא שמה ארץ? Why is it called ארץ? לפי שרצתה לעשות רצון קונה. Has two peshatim. רצתה comes from the word רץ, it ran, because the land, Eretz Yisrael, ran to do the Eibershter's will. So it's מ-לשון רצה, רץ, running, and מ-לשון רצון, it wanted to do the Eibershter the Eibershter's will. So the word ארץ means will. When it says \"ארצך\", what does \"ארצך\" mean? Your will. So when the Eibershter said to Avraham go away from \"ארצך\" means go away from your will. Very poshute zach. Go away from your will means don't do what you want. That's one thing, פון דיינע רצונות. \"ממולדתך\" means פון דיינע געוואוינהייטן, which is the midot. \"ממולדתך\" comes from the word which you were born with, which means your נטיות, your midot. So the Eibershter says, go away from your will, go away from your midot. ומבית אביך, and this is, see, the other ones fit to the words. This is already על פי חסידות. What's אב על פי חסידות? חכמה. So אבא ואמא is חכמה ובינה, which parents. So when it says go away from your parents, פון דיינע מוחן. Go away from your moach, from אב חכ... אב, which is אב, the father is, in Tanya it says it's חכמה. So what did the Eibershter tell Avraham Avinu at this point? He told him, forget about yourself. Forget about who you are. Forget about what you did. Forget about what you want. Forget about what you feel. Forget about what you're used to. Forget about what you understand. And what should you do? Go אל הארץ אשר אראך. He's doing that what I will show you. Do what I want. And he explained The Rebbe goes in explaining more. וואס כאטש ביי א יידן, וואס איז כדבעי, a Yid who's proper, who's right, who does everything right, זיינען די אלע רצונות וכוחות אריינגעטאן אין קדושה ואלקות. When you say by a good Yid, what's his will? The Aibershter, so only on kedushah. Now by Avraham, for certainly. ובדוגמא אזוי ווי עס איז געווען ביי אברהם אבינו אך קודם הליכה. Before Avraham left to Eretz Canaan, when the Aibershter told him. He was in Charan. What did he want? What was his ratzon? To spread Hashem's name. What were his midot? Connected to Hashem. What was his moichen? What did he think about? So the Rambam says clearly what he thought about. משוטט בדעתו, he was thinking about יש בעל הבית לבירה זו, that there is an Aibershter who takes care of the world. So what's the pshat the Aibershter told him, \"Go away from your will\"? His will is good will. Meila, a guy who wants bad things, you tell him, \"Go away from your will, do what I I want you to do something else.\" His will, his ratzon, is very good. His midot are very good. His moichen is very good. So why should he go away? פאר דעס וועגן איז דער וועג צו פאראיינציקן זיך מיט'ן אייבערשטן, the way to connect to Hashem is דווקא דורך דעם וואס ער גייט ארויס פון זיינע מציאות, רצונות, מדות, און מוחן. You go away from your will, and your midot, and your מוחן, אויך פון זיין מציאות מצד הקדושה, even if it's holy. You could have the same will, and there should be a difference, as what we'd say in Yiddish, k'rechok mizrach mima'arav, two extremes. You can want to do the same thing. One thing, you want to do a right thing, you want to do it because you want, or you want to do it because the Aibershter wants. And l'foal you want the same thing. And the two people, you have one person wants to do it because he says, \"Ah, this is such a good thing to do. It's so good to help a poor man. It's the right thing to do. I think I have a feeling to to do the right...\" And then you have another person who also says, \"I want to help a poor man.\" But he says, \"I want to do it because it The Aibershter says in Torah, it says you have to help a poor man.\" What's the difference between the two? They're doing the exact same thing. This is him, the person, and this is the Aibershter. So the Aibershter said, \"Go away from your ratzon.\" It's al derech like the famous, maybe the Rebbe brings it in the ha'arah someplace, maybe the famous vort of the if it says in Chassidut that someone asked, what's the אפטייטש חסידות? What's the inyan? What does Chassidut expect of a person? So there are two expressions. One expression is לשנות טבע מדותיו, to change the nature of your midot. And the other expression is לשנות מדותיו הטבעים, to change your natural middot. What's the difference? לשנות מדותיו הטבעים means if you have natural middot, and naturally most people's middot are not so good. It's true. Naturally, a person is born with instinct of very selfish. I mean, you see little kids, and they don't mean anything bad, but a kid without any They're very selfish. \"If I want this toy, it's mine,\" and there's I mean, that's the nature of a person. The pasuk says, עיר פרא אדם יולד. A person is born wild, a person is born with being selfish, everything is self-centered. And the middot usually of a person, the natural middot, is not so good. So when it says you have to change your natural middot, it means middot which are not so good, chassidut gives you the koach to change them. If a person doesn't have such a good middah of liking another Yid, through chassidut you will change it. That's the first That's one way. The other peshat is not to change your natural middot. To change the nature of your middot. That means that even the middot which are good, but if they're good because of nature, you have to change it. It has to be not because of nature. It shouldn't be good because I like it. It has to be good because the Aibershter wants. That's what the Aibershter told Avraham Avinu. You can you're takeh great before not, before this Lech Lecha you're great, you're good, fine. But that's your will. You You did what you did was because you felt it's the right thing to do. You felt! Get away from that. And where should you go? Go away from that and go vayter. און וואו דארף זיין דער תכלית פון לך לך? וואו שיקסטו מיר? הארץ אשר אראך. אויסצופירן דעם ארץ, ארץ again eretz is the the ratzon, to to do the רצון וואס דער אייבערשטער ווייזט אן, the Aibershter shows. I don't know if the Rebbe says it further, but it's one of the nekudot, it says in different sichot, maybe it says it here, I didn't look at the end of the sichah yet now, that why didn't the Oibershter tell him where to go? What So Rashi says a peshat, why did he tell, who remembers Rashi? Why did he tell him to the land I'll show you? He should have told him go to Canaan. So who wants to tell me? Rashi doesn't say test, that says in place else. What does What does Rashi say? Because the Oibershter wanted him to ask. The Oibershter likes when tzaddikim He likes to wants to talk to the tzadikim and they ask, \"Where should I go, there? No, not here. There? No.\" And he gives an example, like when the Oibershter told Avraham you should you should take by the עקידה, בנך יחידך אשר אהבת את יצחק. Why didn't the Oibershter lechatchilah say Yitzchak? And what happened was the Oibershter said take your בנך, he said son, which son, I have two sons. Oh, בנך יחידך, your only son. Well, they're both only for their mothers. Yishmael is only to his mother, he's only. בנך יחידך אשר אהבת, you love, so I love them both. So, okay, finally he says Yitzchak. So why didn't he tell him lechatchilah Yitzchak, why? Because the Oibershter wants the tzadikim should ask, should That's pshat. But Chassidut says the whole point is, it's not noge'a to where I'll tell you. It's not I want you to do a specific thing, go, do what I want, that's all. Whatever it is, makes no difference, I happen to tell you a certain place. Do whatever I tell you. Take away your ratzon, go away from you, and go to my ratzon, that's all. ארץ אשר אראך. And the point is, do what I want. And that's the same idea as the whole sichah is saying, that the whole connection is not from him, but from the Oibershter. And that's specifically said in connection to לך לך, but that's what לך לך is. על פי זה קען מען פארענטפערן די קשיא פון רמב״ן, and now see further we can answer the kushya from the Ramban, the other קשיא, וואס פאר אן ארט האט צו מבטיח זיין א שכר בלויז פאר קיום ציווי השם יציאת ארץ. Remember the first kushya of the Ramban? But again I say that it's not clear that it's two kushyot, but we learned pshat like that, in the shiur we learned that it's two kushyot. One kushya is, the Oibershter gives sachar for doing something good. Tell me you did But here, what did he give him sachar for? I'm going to give you a great sachar for what, for leaving this city and coming to this city? Why does that deserve sachar? And the other kushya is, why didn't it say first who Avraham is, the greatness of Avraham, and then say Hashem spoke to him? So the Rebbe says by this whole arichut, now that we explained what לך לך means, we'll understand will answer the first kashya also, that why does he deserve a schar just for leaving the land? Now we understand, weil durch dem kiyum, by keeping this ציווי, ווערט דער אמת'ער ענין פון מצוות. By keeping this, meaning go and go away from your land, meaning from your ratzon, and coming to do the Oibershter's ratzon, that's the real kiyum. The עצם קיום ציווי השם is the tachlis to bring the שלמות השכר. The mere fact I'm going to do what the Oibershter wants, not because of me, I'm going to do because the Oibershter wants. Bichlal this is a inyan in chassidus bichlal, we've brought it out constantly, the inyan of doing mitzvos. What does it say? You have to do the lashon in the Frierdiker Rebbe's sichos, the Rebbe brings it many times, that you have to do mishpatim, chukim like mishpatim and mishpatim like chukim. Now, chukim are mitzvos have no reason, mishpatim are mitzvos that make sense. So what's the pshat? Pretty pashut. When you do a mishpatim, you do something that makes sense, you have much more feeling to it, much more geshmak. You do something that makes no sense, you do it, but there's no feeling. So you have to do the mishpatim like the chukim like mishpatim, yeah, the Oibershter wants you should put yourself into a feeling. But on the other side, you have to do even mishpatim like chukim, which means just like chukim you don't do it because of yourself, because there's no reason you should do it. The only reason you do a mitzvah which is a chukah which has no seichel, because the Oibershter said so, that's all. You have to do mishpatim which do make sense with the same kabalas ol, you have to do it just because the Oibershter said. And

I just want to explain a little bit on one of the things the Rebbe mentioned before in the sichah which we learned yesterday, he quoted from Likutei Torah where it says אילו נצטווה לחטוב עצים. A Yid has to say to the Oibershter, \"Whatever you tell me, I'll do. You want me to chop wood, I'll chop wood.\" That's all, whatever, I don't care. And the shailah is what does that mean? What's the big chiddush? If the Oibershter would tell us to chop wood, then that would be a mitzvah! You think chopping wood would be less mitzvah than putting on tefillin? The Oibershter says, \"Take straps and take a box and put it on.\" Makes no sense, I mean I mean we have, we tell people it's l'shabed the minds, it's true. The bottom line is, it's crazy thing to do. Wake up in the morning and do take boxes and put here, and put it here, and put straps around your hand and then and then It's nisht normal. Ela mai, why do we do it? Because the Oibershter said. So if the Oibershter said chop wood, we chop wood. I mean, what's the chiddush? What he says, the chiddush of a Yid is that even if the Oibershter would tell him chop wood, he would chop wood. He quotes a פסוק, כי יאמר הנני, a Yid would say, \"Yes, I'm ready to do whatever you want. You want me to chop wood...\" So the pshat is, the way he explains there is, it doesn't mean chopping wood if the Oibershter would make it into a mitzvah. If the mitzvah would be chopping wood like it's now, and I'll explain what I mean. Nowadays, we know, now, I mean, the Oibershter told us to put on tefillin, we know there are certain things that happen. I mean, we're Yidden, we're chassidim, we understand that. Put on tefillin, there's המשכות מוחין ומידות. All kinds of ruchniyusdike things take place when you do a mitzvah. Yeah, every, and this mitzvah is this inyan, we know that, it's definitely a big thing. Nowadays, without chopping wood being a mitzvah, what happens, what kind of גילויים or המשכות or things happen when you chop wood? Nothing. It's not a mitzvah, it's nothing. What it says in the, in the Torah is if the Oibershter would tell us, \"Chop wood and nothing is going to happen, chop wood like chopping wood is now,\" cuz the kushya was if you chop wood, that'll be a mitzvah, it'll be a mitzvah, it'll be המשכה. No, the Oybershter said clearly, \"I'm telling you clearly, you chop wood, I want you to chop wood, for what reason? For no reason. And nothing is going to take place, it's gornisht mit gornisht.\" We'll still say to the Oybershter, cuz like this you could say we do a mitzvah because it makes us closer, it brings the Oybershter, it means hamshachot, it means this, and it takeh happens, every mitzvah, but that's not the reason. We do it as if, if nothing would happen. If a person would know nothing would happen, you get no schar, nothing, that's the greatest thing. It's told the, the vort of the Baal Shem Tov, that once the Baal Shem Tov gave a bracha to somebody should have a child, and that person could naturally not have any children, and even lemalah in the עולמות עליונים it was set that he can't have any children. So the Baal Shem Tov gave him a ברכה, איז געווארן א טומל למעלה. Lemalah was pask'ent, it was clear he can't have any children. But not to listen to the Baal Shem Tov is not possible. Lemalah they have to listen to the Baal Shem Tov. But the Baal Shem Tov caused such a commotion lemalah. So, a bas kol came out and said, because of that, they're punishing the Baal Shem Tov. What are they punishing? That he lost his whole Olam Haba. He lost his Olam Haba. So the Baal Shem Tov started smiling and he said, \"Now I could really serve the Oybershter.\" Till now, as much as like the Baal Shem Tov served lishmah, you know, but sof kol sof, behind, subconsciously, there is some thought that, you know, \"I'm going to do a mitzvah and I do it pretty good, and I'm going to get Gan Eden, I'm going to get Olam Haba, all kinds of things I'm causing lemalah.\" But now that they said that nothing is going to happen, now I could do it really for the Oybershter. A bas kol came out from heaven, \"You just got your Olam Haba back.\" Because of such a, such a feeling that you had, you got your Olam Haba back. I'm saying, but that's the tachlis. The tachlis is to do it even if it'll accomplish nothing. Like this, like I say, we know we accomplish, I want, I mentioned this, I was once learning with a guy, a rich man, he had, he had all kinds of plans of what to do, and he became a baal teshuvah. So I used to learn with him every day. So, he tells me he has a plan, cuz we learned chassidut with him, it's a, not Lubavitcher guy at all, but I learned חסידות, חסידות also. Chassidut you learn every mitzvah has המשכות, so he says he has an eitzah what he wants to do. He wants to invest money in producing a video that you'll see, it'll be like, you know, sometimes you have on a, on a screen like a half, the bottom part, the top part. The bottom part will show a Yid doing mitzvot and everything, and then you'll, this, every time you do a mitzvah, and the top you'll see lightning and thunder and things happen l'maalah, malachim running around and you'll see. And then you'll see a goy doing the same mitzvah, and black, nothing, nothing happens, it's all nothing. And then you see a Yid putting on tefillin, but it's פסול תפילין, and it'll show how every little detail counts. If it's פסול because there's a יו\"ד, a small dot missing in the tefillin, it's פסול, you could put it on, you could scream what you want, שמע ישראל 100 million times, the tefillin won't do anything. He says, he thinks that will be, you know, when you see it with your eyes, it'll be מוחשי, and the people will see it. He never, he never did it, I'm saying, but it's the truth. You do a mitzvah, malachim run around in אצילות and you'll show אצילות and בריאה and עולם and לפני הצמצום and there's all kinds of things and, oh, great things. But if you chop wood, nothing happens. And the Oibershter says, \"This is what I want you to do. Even if nothing will happen, you still do it.\" And that's the tachlis here. Okay, let's go vayter.

ובאלד אז דער עיקר השלימות פון א מצוה מלשון צוותא וחיבור באשטייט אין מקיים זיין ציוויו של... ציווי השם, and since, as we said before, the main purpose of doing a mitzvah is to do the Oibershter's will, ניט מצד הרגש של אדם הנ\"ל, not, כנ\"ל, not like a person, \"Because I feel it, I want it,\" דערפאר גיט דער אויבערשטער פאר אזא עבודה וואס איז למעלה מן העולם, א שכר וואס איז אויסער גדר עולם. So therefore, this answers the Ramban's kashya: why is for leaving the land you get such a reward? Yeah, it's not leaving the land. The point here is not leaving this country and going this country, you moving... The point is doing not you being me, being not part of נברא, because if you do it yourself it's נברא, being בורא, being the Oibershter. So for that, you deserve a great schar, schar which is beyond the world, because this is becoming a person which is beyond the world. יש לומר, אז דער ענין איז אויך מרומז אין תוכן השכר, הברכות. Not only is it merumaz in what the Oibershter told him to do, but even in the schar, in what the reward is, you hint is hinted this inyan. Nisht nor in דעם וואס in the brachot is מודגש אז דאס איז אלץ קומט פון אייבערשטן. First of all, he says in the berachot you see that the Eibershter is the one that's his his, it's all comes from the Eibershter, it says there, ואעשך לגוי גדול, \"I will make you into a big nation.\" Doesn't say you will become a big nation. \"I will make you.\" This all shows that it's all from the Eibershter. ואברכך, \"I will bless you.\" ואגדלה שמך, \"I will make your name bigger.\" נישט בלשון נפעל והיית לגוי גדול, not you will be a great nation. You could have said that. He's trying to stress that you will be me, you will do everything just for me, I will do for you. So besides that, נאר אויכעט דען וואס תוכן הברכות is the inyan from gedulah. In the in what the berachah is about, to become big, גוי גדול, he said, \"I'll make you a big nation,\" and ואגדלה שמך, \"I'll make you also big.\" What's the inyan of gedulah? דער אמת איז דער ענין פון גדלות איז נאר ביי דעם אייבערשטן. When we talk about something being big, the real being big is nothing but the Eibershter. Why? בנבראים, it's not absolute when you talk about גדלות אמיתי, by creatures, by the creation, there's no real gedulah. Why not? A lot of things are big, you know? Oh, you have a big building. Twin Towers were very big. Why is it not? What does he mean? Peshat is everything that's big in this world is relative. Is this big? Well, depends. Compared to this, this is small, so this is big. Now, is this really big? No, compared to this, this is bigger. Is this big? No, compared to that. So everything that you have, there could be something bigger than that, so it's bigger only relative to those something smaller. When we say big, be'emet, that's what he said, be'amiti, the real big is something that there's nothing bigger than that. Anything that has something bigger than it is not really big. It's big, look at the smaller thing, but it's not big be'emet, because re'ayah, it could be small compared to somebody else. So the real gedulah, Rebbe doesn't say it in the sichah, but that's the peshat, the real gedulah is only the Eibershter. בנבראים, like when you talk about גדלות אמיתי, there's no real big. און די גדלות וועלכע איז דא in the בריאה, ואעשך לגוי גדול, ואגדלה שמך, קומט דורך דבקות בבורא. So therefore the Eibershter said, \"I will make you big.\" How could you be big? How could the concept of big be by a person? Because it comes from the Eibershter. Al derech zeh in the אנדערע לשונות הברכה, the same in the other expressions of the ברכה, וואס ברענגט ארויס אז אברהם ווערט איינס מיט'ן אייבערשטן, brings that Avraham becomes one with the אייבערשטער, והעיקר איז והיה ברכה. Eibershter told him והיה ברכה, you will be, Rashi taytsh, הברכות מסורות בידך. You, who to bless will be in your hands. עד עכשיו היו בידי, the Eibershter, till now who had the power of blessing? Me, the Aibershter. מעכשיו אתה תברך את שתרצה, you will bless who you want. What does that show? That you will become united with the Aibershter. Noch mer, it's noch mer, ואברכה מברכיך, anybody who blesses you, I will bless. ומקללך אאר, anyone who curses you, I will curse. Az a brocha tzu Avraham, what does that mean? If anybody blesses Avraham, what does that bring? ברענגט בדרך ממילא א ברכה פון דעם אייבערשטן, to the mevarech. So it says, if anybody blesses you, I'll bless him. Why? You're blessing a person, why does the Aibershter bless? You should say, if someone blesses Avraham, Avraham will bless him back, not the Aibershter bless him back. Why? Because blessing Avraham means blessing the Aibershter. Al derech zeh a lehefech, the same, the opposite way. Just to say make like a a vertel, like a joke or something, the velt asks a kashya: The Aibershter gave him a brocha, it says, whoever you bless, whoever will bless you, I will bless. Whoever curses you, I will curse. If the Aibershter is giving you such a brocha, why didn't the Aibershter say lechatchilah, not that whoever will curse you, I'll curse, no one will curse you? She said, whoever will bless you get blessed, and I'm telling you, I give you a brocha no one will curse you. Why did the Aibershter do that? So the velt answers: aza zach ken nisht zayn. Any person who is a public figure, there's no such thing that there shouldn't be people who should curse him. That's ממש למעלה מדרך הטבע. That that's completely miraculous. Aibershter said, people will curse you, but I'll make sure to curse them back, but there's no such thing anybody who's in a public position is that's will never satisfy everybody. Mimela, that's what happens. Okay, און דורך דער עבודה באופן הנ\"ל, by doing what it says before, לך לך מארצך וממולדתך ומבית אביך, bay yedn eyner in his own personal עבודה, ווערט נתקיים דער אל הארץ אשר אראך כפשוטו. So what will happen is that we're going to go to the land pashut, the land that the Aibershter will show, which is what? Eretz Yisrael. The Aibershter brings Yidden to Eretz Yisrael, the Aibershter will bring Yidden to Eretz Yisrael, men gefint dortn גדלות ושלמות הארץ, you come there, you find Eretz Yisrael big and complete, זוכה, ירחיב ה' אלקיך את גבולך, Hashem will make it wider, not only the land of the seven nations, but oych, ארץ קיני וקנזי וקדמוני, the land of the three which the Aibershter promised to Avraham, which we never got yet. Mashiach will come, we'll get it. יש לומר אז אויך דאס האט דער אייבערשטער שוין געגעבן אברהם אין ברית בין הבתרים, the Aibershter gave it already to אברהם בברית בין הבתרים, ובפרט אז דער זעלבער ברית איז געווען אויף אלע עשר ארצות, as the Aibershter gave the same bris on all 10, so even though b'foal we got seven, but this is included, and this will be given to the Yidden בגאולה האמיתית והשלימה על ידי משיח צדקנו במהרה בימינו ממש, it'll be by the geulah. Let me just ask one sheilah: That the Rebbe says יש לומר אז those three were also given. What's yesh lomar? It's a mefurash'er pasuk. The pasuk says that. Why is it a yesh lomar? Because I think yesh lomar means you could say that that's included. See, the word apgegebn is in italics. I told you, everything is meduyak here. As much as I say you can't be medayek in this, everything that has something special meduyak. Apgegebn is in italics. That is the, the Rebbe says here you could say that the Aibershter hot apgegebn Avraham in this ברית בין הבתרים. What what's that? Usually italics is when you stress a word. Der inyan, so the Rebbe wants to show that you want to say der inyan, he says, what's the apgegebn here? The pshat is like this: when the Aibershter promised Avraham Avinu the land, when did he actually give it? You would think he gave it when Yehoshua conquered Eretz Yisrael, which was how long later after the ברית בין הבתרים? So just use your sechel to make a cheshbon in a second. We said how long was it from ברית בין הבתרים to Yetziat Mitzrayim? We spoke about it more than once. 430, plus 40 years in the midbar is 470 years. So 470 years later, the Aibershter gave Eretz Yisrael. That's not true. That's what it seems like, because in the pasuk it says, לזרעך נתתי. It doesn't say unto your children I will give, I gave. So when did be'emet the Aibershter give it away? By the ברית בין הבתרים. The question is, what about those other three? Is it also did the Aibershter give it by the ברית בין הבתרים, or that was just a promise that you will get it later? Why would we even think that's different? Because we never got it. That's what the Rebbe says, yesh lomar, that even that was already given then. Ela mai, the Eibershter didn't give it to us yet, and he's going to give it to us when Mashiach will come. As I said, tomorrow is the chazara, Thursday will be the test.