We're holding here in middle of סעיף ה', page 46. The Rebbe is מסביר the connection between the number three and four, the ענין of מצה and the ענין of wine, and we explained that the difference between מצה and wine בנוגע יציאת מצרים is that you have two aspects in יציאת מצרים. You have the aspect of the way that the יידן were not ready for it and the אייבערשטער schlepped them out, and then you have the end when the יידן got themselves ready by the time we came to the end of יציאת מצרים, which is מתן תורה. So מצה, he explains, is the way it comes that the יידן themselves don't have any געשמאק in it, it's not something that they did; and wine represents the other one where they already have a געשמאק and they... And the Rebbe explained before that's the connection between the letters ג' and ד', why there's three מצה and four wa- four wine, because the גמרא says ג' ד' is גמול דלים. גמול means give, דלים is the poor, so גמול is the משפיע and דלים, the ד', is the מקבל. And that's exactly what we're talking about here: that מצה represents the אייבערשטער's part in יציאת מצרים that He schlepped us out, the משפיע, the נותן; and the wine represents the מקבל, and the מקבל is four, is the ענין of דלים. And then the Rebbe explains the connection to the numbers three and four. It says in חסידות: any השפעה that's in the משפיע is has three מדרגות. When it comes to the מקבל, it gets a fourth מדרגה. And last time we said exactly what it means: you have three stages in the השפעה, and then the fourth stage is when the מקבל is מקבל. So it has to do not only with the meaning of the word ג' and the meaning of the word ד', but it actually has to do with the number three and number four, because by the משפיע it's three and by the מקבל it's four. We're holding by the brackets on top of the second column of 46: על דרך משל, the Rebbe gives an example, פון די אותיות פון א דבר שכל. This is a טיפער ענין in חסידות, but the Rebbe puts it in a few words. When you have a דבר שכל, you have two ענינים there: you have the סברא, the idea, or חסידות calls it the אור השכל, the שכל itself, and then you have the אותיות, the words which express the שכל. The words are the מקבל. The שכל itself doesn't have words. To give it over to somebody or to put it into your mind, you have to have words. A סברא itself doesn't have words, doesn't have letters. A סברא בעצם, what it is, really, is a fact. Any true סברא is a fact. It's not a fact in the tangible world, it's a fact in the world of שכל, but it's a fact. The words are just how to express the שכל or how to receive the שכל, how in my mind could understand the שכל, I have to have words. But the שכל itself doesn't need words. The שכל that's floating around in the world which is there בעצם, that's a סברא that's there בעצם, doesn't have words. It's an ab- abstract idea. Whether it is שכל מעשי—now I think we'll get into this—or שכל עיוני... Listen to this, pay attention:

בכלל we know there are two types of שכל. There's שכל עיוני—עיון means understanding, things which are, you know, a סברא; and then you have שכל מעשי, the שכל of a physical act. למשל, you have to learn in order to be a mechanic. There's a whole סברא behind it. You have to know exactly how to how the car works and how to fix the car. So you have to learn. Somebody has to explain it. To, you have to understand it, and you have to understand exactly what to do. That is called שכל מעשי. מעשי. There's no שכל, no סברות here. You just have to know exactly how it works. It could be very hard to know, there are a lot of details. But you have to know the facts. The fact is that if you put this plug into this, and you put this into this, and you put that here, it'll start the motor going. These are facts. You in your mind have to to know the facts. The fact is there whether you know about it or not. The fact is there even if no one knows it. Before they figured out how to make a car, the facts were still there. The fact was that if you put this together with this, and you put this, and you'll have this and this together, there'll be a car. No one in the world knew it. It doesn't mean the סברא isn't there. The סברא is there whether there's something people who know it or not. In order to explain it to somebody, you have to use the words. But the שכל is a שכל in itself, but here you see more how it's a fact. The fact is, בגשמיות, you put these 10 things together, it works. You have to, how a watch works. Like nowadays it's much easier because you have a battery. But before they had a battery, they had hundreds in pieces, I don't know, thousands of little, tiny pieces how made a watch work. That's why the big חידוש of the רבי מהר״ש, when he was still a young, maybe a young boy, he once took apart a watch, put it together. A watch had some hundreds or maybe thousands of little, little, tiny pieces that you have to put them together. You have to know how to do it. And he just took a watch apart, and then he was able to on his own to put it together. It's a great, oh, this guy is so smart. But the whole שכל there is a שכל of a fact. The fact is that if you have this ring and this thing, and these things get together, and this makes the whole thing move. So the סברא of שכל מעשי is a fact. The אותיות, the words of how to teach it are words how to transmit it, and for the person that's going to learn how to understand it. But that's not the סברא. The סברא are not the words. The סברא are the facts. But here it's physical facts, פשוט a fact, גשמיות. The same thing is in the second level of שכל, called שכל עיוני. שכל עיוני is not facts of גשמיות, but it's also a fact. Let's use an example, a simple, elementary example of שכל עיוני. There is a סברא, a fact, a סברא: המוציא מחבירו עליו הראיה. That's not גשמיות, it's not tangible. See, the שכל מעשי is a שכל of something tangible. There's a fact if you do this. This is all in the level in the world of שכל. המוציא מחבירו עליו הראיה. If there's a dispute between two people, who has the burden of proof? So the שכל says the one that's trying to take it away. The one that has the money, the one that's the מוחזק, doesn't have to prove that it's his. He has it in his hands. It's the best proof. Someone's trying to get it out of him, so the שכל says, you want, bring עדים, bring a ראיה. So here is a סברא. The סברא has words. The words are המוציא מחבירו עליו הראיה. But the words are not the סברא. The סברא is an abstract fact. The fact is in the world of שכל that if there are two, it's a question of one is a מוחזק and one is a מוציא, the מוציא has to bring the proof. Now, how can I in my mind take that סברא into my mind? So I have to find the words: המוציא מחבירו עליו הראיה. How can I tell somebody else this סברא? I have to give them with words. So the words is only a כלי for the שכל. The words doesn't make the שכל. If nobody would find the proper words for this סברא, the סברא doesn't exist? If no one would even remember that סברא, the סברא doesn't exist? It exists. איי, it's not tangible, but in the level of שכל it is a fact. So שכל, true שכל is a fact. That's why it says in חסידות, not to get too too carried away, it says in חסידות that every human being in his נפש has what we call a כח המשכיל. I'm not talking about כח השכל. Everyone, everyone has שכל and you know, able to understand things. Everybody has a כח המשכיל. What's the כח המשכיל? The source of the שכל. In the כח המשכיל, it says in חסידות, all סברות in the world are there. It's a kind of box, I'm just kidding, a box, but it's which contains all the information that's there. When a person has a and then finally comes up with a סברא, where did he get this סברא from? He didn't have it before, and now all of a sudden, thin air comes, flies in a סברא. We tell a person, \"You don't understand פשט here, think. Think about it. Sit down, טראַכט אַרײַן.\" So what's going to be as טראַכט אַרײַן? I don't have it. if you tell the guy go look it up, the ספר tells you, go ask somebody, that person will explain to you. What do you mean think? What will thinking help? How does thinking help? What is it that you think? טראַכט, נו. I don't know the סברא, I don't understand it to be able to טראַכט. The פשט is like this. Every person in his נפש has the ability to understand every סברא, or as it says a לשון, every single סברא that's there in the world exists in the in the כח המשכיל. The נפש of the person, and we're not even talking about נשמה, the life, every person who's alive, that life is the source of all his attributes, all his כוחות. That life he has is the מקור of his סברא, שכל, of his מדות, of his hands moving, of his eyes seeing, is the מקור of everything. But the way it's in the נפש, it's not specific yet. When it comes out into the body, there's a certain part that uses for שכל, certain part for מדות. In the שכל itself, the way the source of שכל is in the person, he has a כח that's the מקור of all סברות. Any real סברא that is there, any true סברא is an existence in itself, without any people, it's there בעצם. And the כח of the person is, the כח המשכיל contains all the סברות. It's a computer. Where do you think they got the idea of the computer, from the person's brain. But the computer is only what you will put in. You can put in all the information, and it'll make the connections. But you whatever you didn't put into the computer, that's not going to know. But the person's brain, the person's כח המשכיל contains all possible סברות that are there in the world. The only שאלה is, where do crooked סברות, קרומע סברות come from? Where do stupid סברות come from? I don't know, that's a good קשיא. But we're talking about normal סברות, that you have a סברא, and that's the פשט when we tell a person, \"Think. You don't understand it, טראַכט.\" What's going to happen when you think? You know what will happen when you think? You're digging into your שכל deeper, deeper, and when you dig deeper and you get there, you will be able to come to have that סברא, and if you dig in because it's there. אלא מאי, you have to take it out. Just like when you have to dig for water, there's water underground, no matter what. There's always water there, you just got to dig. Sometimes, there 6 ft under is water, like in Miami, and sometimes you got to dig 150 ft till you get the water. I remember when they dug the תשליך back of 770. The רבי used to go to תשליך in the Botanic Gardens, used to go a half hour, more than that, used to be a walk. Then they decided it's too hard for the רבי to go, they're going to make a תשליך in 770. But it says it should be or a river or a מעיין. You have to get a מעיין. So they hired a company to dig. So you expected they going to have to dig 50 ft, 60 ft, 70 ft underground, so they were ready for it. They dug, I remember it was days and weeks, they were digging and digging and digging and digging. 50 ft, 60 ft, 70 ft, 80 ft, 90 ft, there's no water. I don't know how far they went, 120, I remember, they were about to give up already. They dug more and more, and finally they got to water. Same thing with a person. When you think and trying to understand, you're digging into your כח המשכיל. Now, the same here, sometimes a person has a very thick layer, and he has to dig a lot, he has to think very hard, and it's very hard for him to get to understand. And sometimes a person digs a little bit and gets it. When we say this person האָט אַ גוטע קאָפּ, we all know some people have better heads than others. This guy takes 5 minutes to understand, this guy has to work an hour to understand the same סברא. The difference is not in the כח המשכיל, the כח המשכיל everyone has the same. The difference is how much is there between the כח המשכיל and the שכל הגלוי, how much is it? So, a person that has a good head means that there's not much, and you only dig a little bit and you get to the water right away, you get to the source, and if somebody has a שוואַכע head or what the פשט is, there is a bigger, thicker layer, you got to dig further, and maybe he'll dig and dig and never get to it. Now, the truth is he will get, but maybe it will take him 25 years. Since he's not thinking about it for 25 years, he won't get to it. But בעצם every person has this in his כח המשכיל. And that's the פשט, why is it? How the פשט that the כח המשכיל is like like a box that has all the סברות? All the סברות are there בעצם in the world, these are facts. in an abstract way, I'll give you a simple elementary משל. 1 and 1 = 2. We cannot understand one and one equals two unless we have one paper and another paper. The סברא one and one equals two has nothing to do with two papers, has nothing to do with two hats, has nothing to do with anything. It's a concept. It's an abstract concept that one and one equals two. It's a fact, not because one hat and another hat equals two hats, the hats. The concept of one and one equals two is an abstract concept. For us to understand it, we have to put it into words. So what I'm trying to say is that שכל is a fact regardless of the words. Certainly we understand that by שכל מעשי, because there really, what's the שכל? The שכל is how to make the car, and the car is a fact. You're understanding this fact, that's all it is. The fact is there whether you understand it or not. But שכל עיוני, some people don't know, wouldn't כאפ that it's also a fact. How a fact? There's no מציאות there. No, it's a fact in the level of שכל. So the אותיות, the words that come along with the שכל, that we would call the מקבל. The שכל is the משפיע, if we're looking in the שכל itself, the שכל is the giver and the אותיות is the מקבל.

So now let's try to see what it says here: על דרך משל פון די אותיות פון א דבר שכל, he gave a משל, what he said before that by the משפיע there is three, by the מקבל there is four. There is another dimension when he is מקבל, when he receives it, the dimension of the מקבל. So he says for instance, the אותיות of a שכל. Now the אותיות, he says in parenthesis, is the מקבל. יעדער שכל האט זיינע אותיות אין וועלכע ער איז אנגעטאן. Every שכל has his words, his letters, his words in which it's put into. אבער אין דעם דבר שכל עצמו, but in the שכל itself, in the סברא itself, ווי ער איז נאך איידער דער מענטש באגרייפט עס בכלי שכלו, before the person grasps it in his שכל, the שכל the way it's בעצם. And where is it? Where is it בעצם? Where is it? That's within the person, כח המשכיל. But why is it in כח המשכיל? Where is בעצם the סברא? Yeah, in אויר העולם. And more, you could say what does that mean? When you have, how do you call this, an email, where is it? And then you get onto it, where is it found? Or you have, ah? The cloud, ווי דאס, someplace in אויר העולם. Which even before that, when you have radio waves, where are the radio waves? You open the radio, you hear the radio. Where are the waves? Everywhere. So this is all a גשמיות'דיקע reflection of the way סברא, שכל is. שכל is all over. The סברא that one and one equals two is not only when you have two papers. Here, all over. The שכל before it comes into the person's שכל, זענען די אותיות נישט ניכר. You don't feel any letters, any words. עס הערשט דער תוכן. In the world of שכל you have the meaning of the שכל, דער אור השכל, he calls it the light of the שכל. So you have the כלי השכל, the כלים, which are the words, then you have the light, the שכל itself. בשעת דער שכל ווערט אויפגענומען אין די כלי השגה של האדם, when the שכל is taken, grasped by the כלים of the person, ווען די אותיות ווערן נתגלה וניכר, then the אותיות are נתגלה. Till then you don't have any אותיות, then they're נתגלה. So it comes out like this, that you have something that happens by the מקבל. What he's trying to bring out in these brackets is that there is an additional thing that happens by the מקבל over the משפיע. So he says by the משפיע you have three מדרגות, three stages. The מקבל is a new stage, so he wants to show where do we see the מקבל is a new stage. He says in שכל itself. In שכל itself you have the אותיות of the שכל, which is, the אותיות are called the מקבל. What's a מקבל? A container, a כלי קיבול, a container. The אותיות contain the שכל. So before that we don't have that, it's not ניכר, and when you come to the say, the אותיות, when you give it into words, you have another dimension into the שכל. Now I just want to add, it's not נוגע to the שיחה here, that when the שכל comes into the אותיות, it minimizes the אור השכל. Even לגבי the way the שכל is in the משפיע, when you have a סברא in your mind and you understand something good and you give it over to somebody else, there is no question about it that when you put it into words, it's מצמצם the שכל. You cannot put into the words the full-fledged אור השכל. You can't. Now it doesn't mean that the one that listens to the סברא will not get the full-fledged סברא. How could you get the full-fledged סברא if it's not put in? Because if the מקבל has brains himself, when you give him the סברא through the words that you used, which was מצמצם, automatically, his brain starts working and takes out from what you told him more than what you put in. And you could get to your to your שכל. If the מקבל and the משפיע are בערך, if the מקבל and the משפיע are באין ערוך, then the מקבל will never understand it, because the משפיע's שכל, whatever he put in, he put in, but there's so much that's not put that you can't put in, and the מקבל himself can't work it out. See, if the מקבל is בערך to the משפיע, so let's say you only put in 60% of the שכל, האור השכל, 40% is missing, so, but when the מקבל hears it, his brain starts working and he without even realizing, he develops in his mind from what you told him the whole סברא. But if they're באין ערוך, you can't develop it. That's why it says עד ארבעין שנין לא קאי איניש אדעתיה דרביה. If a רבי teaches a תלמיד, till 40 years, he will not understand the depth of what his רבי taught him. When it comes 40 years, he's able to understand it. Why wouldn't he understand it before? We're talking about a רבי, it's באין ערוך, because you can't put it in. After 40 years, when the תלמיד reaches a certain מדרגה, when ארבעין לבינה, whatever the פשט there is, he's able to develop it and be able to reach that that סברא. On one hand, because even though it's not there, but inside, in what you were מצמצם, בהעלם it's there. Whichever the ביאור is. But because it's a מקבל, the מקבל is always less than the משפיע, that's for sure. A מקבל is less than the משפיע. Now, it doesn't mean, again, that the מקבל can't reach higher than a משפיע. אפילו in גשמיות, you have a משפיע, a משפיע who has תלמידים and he the תלמידים are מקבלים from him, so usually, the מקבל is lower than the משפיע, but does that mean that eventually, this תלמיד cannot become in a higher מדרגה than the משפיע? Whether it's in עבודה or in in שכל, ודאי he could. Why? Because he will take what he was told and develop it and since he has a better head than his משפיע, אלמאי he was younger. Think משפיע, מקבל, משפיע and a תלמיד means the משפיע is is is ich vais vos. He just happened happened to be born a few years before the תלמיד, just his luck or unlike, I don't know what it is, he was born before. That's all it is. So, he tells you and you don't have it yet, but when you reach that מדרגה and when you get, you could become much better than him. And you could take what he said and develop it even more. But the whole point of getting back here is that the רבי is trying to use an example to this נקודה that when you have a מקבל, the מקבל adds a adds a dimension. So, therefore, if the משפיע has three, there's another נקודה when it comes to the מקבל. That's why מצה, which is the נקודה of the אייבישטער's חלק, the נותן, the אייבישטער the giver, the way he took us out of מצרים without our involvement, that's three, cuz three is the משפיע. But when we say the the יין, which represents the other מדרגה, when we already got involved, so we're talking about the מקבל already, when it gets to the מקבל, there's another dimension, and that dimension is the fourth. That's why it's four. Now, here the רבי says an interesting thing.

דאס איז אייך איינער פון די ביאורים אין דעם חילוק צווישן די אבות און אמהות. Everything fits so perfectly, like I told you in the beginning, this we have, how many אבות? ג' אבות און ד' אמהות. Three fathers and four mothers. Now, you could say, \"Well, why is it?\" Just happens to be that there were three fathers, happens to be that three mothers, uh four mothers, a big deal. Everything is מדויק, everything has to fit exact. דער תואר אב און אם איז פארבונדן מיט זייער השפעה. When we say father and mother, we're not talking about the אבות in their מדרגה. When we talk about אברהם as אברהם, what's it got to do with him being a father? The word father means that you have his children. The גמרא says at the beginning of בבא קמא, \"ארבעה אבות נזיקין,\" the משנה says, so the גמרא asks, \"אבות, מכלל דאיכא תולדות.\" You could only call someone a father if he has children. The whole מציאות of a father is that he has children. A person that doesn't have children, רחמנא ליצלן, you can't call him a father. You could be 70 years old, it's not like you so you say a young person is a is is a person, and then when you get older, little kids call, \"A tatty.\" It's not the ווארט, the ווארט is you have children. So, the whole מושג of a father or a mother is the is in connection to their having children, which is being משפיע. So, he says, \"הולדת בנים ובנות.\" The ענין of a father and mother is giving birth to children, sons, daughters, און פון די חילוקים צווישן זיי אין דער השפעה איז How, what's the difference in their השפעה, in their contribution to having children? אין טיפת השפעת האב כלול בהעלם גדול. It starts off with the father, like it says in תניא פרק ב׳, but the whole child, the whole body of the child, the way it's included in the father's aspect, are all so concentrated and so, it's all in that one טיפה that comes from the father. אבער די אם מוציאה זו לידי גילוי והולידה סוף כל סוף, who develops it and eventually makes it into a complete child with hands and feet and all the parts of the body, that's the mother. מצד האב, דער משפיע, איז נאך דער דבר המושפע, דער ולד, נישט אין ציור גלוי. From the father's perspective, from his חלק, there is no real child. There's no real child בגלוי with all the אברים, even though it's there בהעלם. It's there בהעלם. דער גילוי השפעה בפועל ממש, כלי המקבל איז דורך דעם אם. What makes it בגלוי is through the mother. But בהעלם it's there in the father. That's why the גמרא says that זרע לבטלה is murder. This is what the גמרא says: זרע לבטלה. If someone has זרע לבטלה, it's murder, it's killing. Why? Because in the זרע, there is the potential of a child. Not only potential of a child, it's טאקע there בהעלם, and if you, and if it comes in a way that will not make a child, that's killing. That's called murder, because it's there בהעלם. איי, people ask, if so, what about people who can't have children naturally? Why is it not זרע לבטלה? Or people who are older and it is after the age that they could have children, why is it not זרע לבטלה? Why is it not called killing? So the רבי in a שיחה brings from the, from the אריז״ל that there is always considered having a child ברוחניות. There is an ענין of children ברוחניות. But if it's זרע לבטלה, it's murder. Why? Because in the טיפה of the אב is included a whole body. And אמאל it was very hard to understand. How could you say First of all, I want to say that לאו דוקא that medically they agree with it, but we don't care. Medically, they say it has nothing to do, it's not included in the טיפה of the אב, it's not whatever, but that's not נוגע. But in חסידות it says that it's included in the טיפה of the אב. So we do say it's, it's, it's there. But אמאל they wondered, how is it possible to say that in such a small thing includes a whole body? The truth is, it's not only included the body, it's, it's included a thousand, a thousand pieces of זרע is there, and only one of a thousand or 10,000 turns into a child when it does, so it's even smaller. So how could you say it includes the whole body? Well, nowadays it's not a problem to understand. Now Oh, no, DNA shows what it is. Now, when we say from one cell, you could develop a whole body. You could take one cell, okay, provided that they didn't develop it yet בגשמיות, בפועל, to clone a person, but they did do it with a sheep. It wasn't developed good, that's why the sheep didn't, got sick and everything, but there is, the concept is there, that you could take one cell of a sheep and do things to it, and that one cell turned into a whole sheep. One cell. I think that's what the מדרש says, to show that only the אייבערשטער could create and no person could create, so it says a לשון: אפילו כל מלכי מזרח ומערב, all the kings in the world will get together, they won't be able to create אפילו כנף אחד, even one wing. What's what's כנף אחד? Because I think what it means is whatever they could do is take the cell and develop it, but to create that first cell, that no one could. But there is a concept of a cell. What? That's a different child, I don't know that. But there is a ענין that in every cell is included That's why you could have, that's what the whole שאלה of that they have this whole discussion of of of of, נו, stem cell research, and what they could do is they could take a cell of a person, in theory, I know if they developed it 100% or not, and make out of that cell, which is microscopic, make out of that cell into an organ of this person. A person needs a transplant, a heart transplant, you've got to find a match. Imagine if that from the person himself, that's the best match, they could take one cell and from that one cell make an organ, make a heart, make a kidney, make this, and that's the whole discussion, can should they do it or should they not do it. But the ווארט is you could have in one little thing. So getting back here, so in the טיפה of the father is the whole body, but where is it developed? It's developed in the mother. So the father is a משפיע, but it's not yet נקלט, by the mother is the מקבל. What did we say is the connection between 3 and 4 to the אבות? To the, to the, three is the משפיע, the נותן, four is the מקבל. Since the אבות, the fathers are the משפיע, that's why there are three. The אמהות are the מקבל, the mothers, that's the is מקבל, that's why there are four. So let's finish inside. דערפאר זענען דא גימל אבות, three אבות, ווייל די השפעה ווי זי איז מצד and in the משפיע, אבות, the way the השפעה is in the father, איז אויסגעשטעלט אין דריי בחינות, and like we said by the משפיע there's three. מה שאין כן the אמהות, the mothers, which is בחינת מקבל, זענען זיי אין מספר דלת, that's why there's four. So everything fits together here, that we have the three מצה, four wine, three fathers, four mothers, and all fits the ענין of משפיע מקבל.