Number four. הא? No, I don't mean the reason. What is, because in a, in mashpia you have three inyanim, not to go into what it is, three inyanim, and the mekabel has the fourth. And this is the reason why there were three Avot and four Imahot. Avot are the mashpi'im, like always, man and a woman, man is the mashpia, the woman is the mekabel, that's why על פי קבלה woman is always ספירת המלכות, מקבל. So since the mashpia is in the geder of three and the mekabel is in the geder of four, so that's why three Avot and four Imahot. Okay. The puzzle is not finished yet. There's more that fits into this whole puzzle. So we're holding here סעיף ו'. Al derech zeh is בנוגע יציאת מצרים. So too is by יציאת מצרים. And in the geulah from Mitzrayim, wie sie is gekumen milmaalah, in the geulah of Mitzrayim, the way it came, the first stage came milmaalah, is geven כולל בכח die gantze גאולה בשלימות. When the geulah started, the whole geulah is already included in it b'koach, potentially. See, this is b'hemshech, we, I just, when I gave the hakdamah, I missed one vort, that the chiluk between the Avot and the Imahot, which are mashpia and mekabel, that in the mashpia the whole kabbalah is only b'koach. Just like he said in the example, in the father the whole vlad, the whole child with all the details, is only b'koach. In the mother, already becomes developed, which is all because in the mashpia everything is included potentially only, and in the mekabel it's there already b'foal, exact, actually. So he says in the geulah, the way it came mil'maalah, it געווען כולל בכח die gantze גאולה בשלימותה. The whole geulah, all the way to the end, is included בהעלם, בכח, in the beginning. אייך die geulah, wie sie is gekumen dernoch, die גאולה בפועל of Matan Torah, even that aspect of the geulah that came at the end by Matan Torah, which there already it was a geulah not only mil'maalah, but a geulah that had the inyan of mil'matah also, was included b'koach. 's is nor, was dort is es בהעלם. In the beginning, it was בהעלם. When the Yidden went out of מצרים, בכח already was the inyan of Matan Torah. Why did they go out of Mitzrayim? What did the Oibershter say to Moshe Rabbeinu when He said him go tell the Yidden, go tell Pharaoh to go, let the Yidden go? What did He say they're going to do when they go? תעבדון, בהוציאך את העם הזה ממצרים תעבדון את האלקים על ההר הזה. When you take them out of Mitzrayim, they're going to serve Me on this mountain. That's Matan Torah. So בשעת יציאת מצרים בכח already was מתן תורה, בכח only, בהעלם, which is the end of the יציאת מצרים the way it's from the Yidden's side. B'foal was only the way it was מלמעלה, נגלו עליהם מלך מלכי המלכים. Und dos is אייך from the חילוקים between Matzah and יין כוסות. That's what also the difference between the wine, hey, the Matzah and the ד' kosot, the wine. The זכר לגאולה וחירות, let me just say it first outside and then we'll say it inside. What is l'maaseh, not in the amount, but l'maaseh in the chiyuv, the difference between matzah and wine? Matzah is a chiyuv mid'oraita, ד' כוסות חיוב מדרבנן. Now we know that the difference between d'oraita and derabbanan is referred to sometimes as the difference between the av and the em. There's a pasuk that says, שמע בני מוסר אביך, veiter? ואל תטוש תורת אמך. Good. שמע בני, listen, my son, mussar of your father, and don't forget, אל תטוש, don't forget the Torah of your mother. What's the double talk here? Who's What's the father, what's the mother here? So it says Chassidut, not only Chassidut, other sefarim, when he said שמע בני מוסר אביך goes on תורה שבכתב, ואל תטוש תורת אמך goes on תורה שבעל פה. The chiluk between, the chiluk between תורה שבכתב and תורה שבעל פה is, תורה שבכתב is given מלמעלה. What's תורה שבכתב? The words of Chumash that was actually dictated word for word by the Oibershter. The Oibershter gave it as is. What's תורה שבעל פה? The Oibershter gave us the rules and told us, sit down and figure out yourself what I mean. I gave you the tools, I gave you the rules, use it to figure out every din. I told you in פסוק, לא תעשה מלאכה, don't work on Shabbos. I gave you rules how to figure it out, compare it to the Mishkan. and all kinds of rules, and then sit down and use your own brains to figure it out. So

תורה שבכתב is more מלמעלה למטה. תורה שבעל פה is ממטה למעלה. That's תורה שבכתב comes from the Eibershter, תורה שבעל פה is that we work with the koach of the Eibershter, but we work. So now we see the connection between תורה שבכתב and father, and תורה שבעל פה and mother. Because תורה שבכתב is milmaalah like the father who gives the hashpaah, the mashpia, not the mekabel. תורה שבעל פה is the mekabel. It comes from within the Yidden. That's why it's called mother. On the other hand also, תורה שבעל פה is included בהעלם בכח in תורה שבכתב. תורה שבעל פה is not a new thing, not made up things. It's all included in תורה שבכתב, just like in the father is included b'koach everything that comes out later from the mother. So here we see the whole picture of how everything fits: the three and the four, the fathers and the mothers. And what's the chiluk between the matzah and the wine? Matzah is תורה שבכתב, and wine is תורה שבעל פה. That's why matzah represents the father, represents the three, represents the way it's the mashpia, the noten, the Eibershter, and this is the mekabel. Let's learn this inside. דער זכר לגאולה וחירות מצד תורה שבכתב, what do we do to remember the geulah and the cheirut by יציאת מצרים as it comes from תורה שבכתב, which is מוסר אביך? תורה שבכתב is hinted in the words מוסר אביך, which is the mashpia, is מדגיש גאולה וחירות מצד הקדוש ברוך הוא. The way it's מצד תורה שבכתב, which is the mashpia, what does the mashpia look at יציאת מצרים from the mashpia's point of view? Un deriber, therefore, how do we remember this part, through doing what? איז דאס על ידי number one, על ידי אכילת מצה. Matzah is תורה שבכתב, מצה is d'oraisa, matzah is the first level of חירות, which comes from the משפיע, און in a מספר פון ג', and that's why matzah is three. ווייל די השפעה is כולל in משפיע, ווייל די השפעה is כולל in משפיע שטעלט עס זיך אויס אין דריי קנאל, because the השפעה, the way it's in the משפיע, it's three. So that's why we have in the משפיע, in the אביך, in the מוסר אביך, which is תורה שבכתב, we have the matzah, which is three. The חכמים, which is תורה שבעל פה, and תורה שבעל פה is hinted in the words תורת אמך, אל תטוש תורת אמך, which is the mother, the מקבל. So the חכמים האבן מוסיף געווען ומתקן געווען, they added and they were מתקן, אז דער זכר לגאולה וחירות, that this זכר to יציאת מצרים מוז אויך זיין אין אן אופן אז מען זאל דערהערן ווי די גאולה is מצד המקבל. Since the חכמים are the מקבל, so they wanted to make that we should also do something the way it's מצד המקבל, מצד די יידן. So what did they do? What did they add? They added the wine. און דעריבער קומט עס, therefore what they added to show the יציאת מצרים מצד די יידן's part, so they added number one, שתיית יין, wine, which we said wine represents the מקבל how? וואס האט א טעם, wine has a taste, matzah doesn't, because we if you do it מצד you're forced to it, the אייבערשטער pulls you, you don't have a you don't have a geshmak in it. But if you do it from yourself, you have a geshmak, that's wine. And in a מספר פון ד' דווקא. That's why it's in four, because the מקבל is something that is divided into four. Let's learn הערה 42, which gives another kind a little a kabbalistic insight into this whole thing. It's already kabbalistic when we talk the numbers and the אב and the מקבל, משפיע, and all these different things. The bottom line is when you come out with this sichah, you have a whole one of the sichot I like to chazer. When I speak, okay, in my shul I can't chazer it, because I probably they heard it five times from me already, so they know it by heart. But it's a sichah that when it comes to chazer it's a very geshmake sichah, because when you see how everything pashut fits together, whether it is the halachot and the Kabbalah and the numbers and father and mother and three, it's all fits, it's a geshmake sichah. So now we're going to have another dimension here.

All this the Rebbe says מתאים, fits, למה דמבואר בכתבי האר\"י ז\"ל. It says in Kitvei HaAri z"l, and he quotes different places in קבלה, דג' מצות הם כנגד ג' מוחין דאבא, וד' כוסות כנגד ד' מוחין דאימא. It says what's the חילוק between אבא and אימא? אבא is חכמה, and אימא is בינה. Now חכמה and בינה is the father and the mother. So we're again talking about the Avot and the Imahot, the same idea. In חכמה, it says there are ג' מוחין דאבא. בכלל, in מוחין we have three: חכמה, בינה, דעת. But in אבא itself, in חכמה itself, there are three מוחין, and in בינה, it says there are four מוחין. Where do we see בכלל in the tefillin the inyan of the three and the four? The ש'. Number one, the tefillin on the head is connected to the מוחין, that's for sure. תפילין של ראש. And that doesn't mean only תפילין שעל הראש, תפילין שבראש. Tefillin represents what's inside the head. Inside the head is mochin. Most people have brains in their head. Some, unfortunately, don't. So there are... so tefillin is mochin. On one side of the tefillin we have a ש' with three lines, on the other side we have a ש' with four lines. Al pi halachah or al pi peshitus, where does this come from? Why is it like this? Does anyone know? Why do we have on one side a... we're supposed to have a ש'. ש' is from Shem, Eibishter's name, ש' ד' י'. So why on one side there's a ש' with four? You ever saw a ש' with four kepelach, with four lines? ש' has three lines. Ah? I'm talking al pi peshitus, I'm not going into Kabbalah, that's what we're going to go soon. Al pi peshitus, why is there such a funny ש' on one side of your tefillin? Anyone know? Inside what? Oh, the whole ש' is הלכה למשה מסיני. It's not clear if the ש'... ש' is made of three, no question, ש' is made of three. But is the line, are the lines the ש', or is the empty space the ש'? If you have a ש' of four like this, if you look in between, you have one, two, three. So the she'eilah was, that's why we have both, one like this and one like this, is the kavanah of the Eibishter to have the three lines makes the ש', or this makes the ש'? Okay, that's the pashuter pshat. Al pi Chassidus and al pi Kabbalah, why do we have one of three, one of four? What? Which different shemot? What's the... Ah? No, ש' is... it's only a ש', it's not... where's י-ק-ו-ק here? Four parshiyos? What's it got to do with the ש'? This is part of what we call ידיעה כללית, חסידישע ידיעה כללית, general knowledge. Even the first thing I said about what the ש' comes from is general knowledge, which is very good to know. But al pi Chassidut, this is also general knowledge. How many levels in moach do we have? Ask any person, child, who starts learning Tanya knows that there are three: Chochmah, Binah, Daat. There are ג' mochin. But sometimes it says that there are four mochin. Where did that fourth moach come from? Daat is נחלק לשנים. Sometimes daat is divided into two. So you have Chochmah, Binah, and two of daat. Why is daat divided into two? So let me just explain it in Chassidut, just that you should understand it. I don't know if you came across it in Chassidut. What's the inyan of daat? Now, the inyan of daat, what it says based on what it says in Tanya... No, you're not going to know, you're not going to know this if you don't listen. You're not going to know it either if you don't listen. If you listen, you'll know it. Hopefully there'll be a test on this. There should be on the test this daat thing.

So what's the inyan of daat? What Chochmah and Binah is we know. If a person learns something, learns a sugya, has ten kushiyot, doesn't understand, sits down and starts thinking, what happens? He gets the, first the nekudah, gets like a lightning: \"Oh, I get it!\" He doesn't know yet how it will answer and explain everything, but he has a nekudah, that's Chochmah. Then you sit down and you take this נקודת החכמה, and you develop it, and you think about it, and you do this, you add this, and now the whole sugya fits, everything makes sense. That's Binah. Binah is the development. Vayter, what's daat? What? So in Tanya it says daat is יתקע מחשבתו בחוזק. After you understand it in Binah, you gotta knock it into your head. It should not only understand it, you should dach aflegen, it should be clear in your mind. But when it comes out, and he says that if you had, taka in Tanya, what does he say there? That if you don't have daat, what's gonna be missing? In order to have the proper middot, because from from from mochin, if you understand something, it'll bring on emotions. To have real emotions when you understand something, you have to have daat. If you don't have daat, he says, you might feel, you understand the truth of Hashem great and you love Hashem, but it's not really, he calls it דמיונות שוא, you get imaginations, it's not real. But if you have דעת, יתקע מחשבתו בחוזק, you put yourself into it very strongly, and you think again, and again, and again. It doesn't add to your understanding, but it adds to your apleig, you internalize it, then the midot will be proper midot. You'll get ahavah and yirah and all the midot. So it comes out that daat is a memutza between mochin and midot. Daat is not another level of mochin, purely. It's not another level of understanding. It's a level of understanding, but taking the understanding and bringing down that you should be able to apply it and have the proper midot. So daat is really in between mochin and midot. So since how many midot are there? The ikar, two. Everything is a branch. You have ahavah, chesed and gevurah. Tiferet is a mixture of chesed and gevurah. The other ones are branches of chesed, everything is from chesed and gevurah. So meimela, if daat is a memutza in between mochin and midot, so daat is part of mochin, it's also part of midot. Since midot is divided into two, so automatically daat is divided into two. So if you count daat as divided into two, so how many parts do you have in in in mochin? Chochmah, binah, and two of daat, which means daat as it's a makor or a memutza to ahavah and to yirah, to chesed and to gevurah. So it's four. Just to lighten this up, it's not noge'a to the inyan, when I was in Russia, this came up. Maybe I told this over once. When I was in Russia, one of the things that they asked me to do is, they the organization Ezrat Achim used to send packages to Yidden in Russia. And with the packages they would get stuff, and they would sell it on the black market, and they could live from it three months, five months. Before I left, there was, the digital watches came out. It was like 35 years ago, the digital watches. And they wanted to know how much ruble they could get on the black market for a digital watch. So one of the things I had to do is, they couldn't do it through any other communication, so when I was there, they asked me to find out. Somehow I should find out what they get. So when I came there, I met this guy in the house, Getzel's house, whole story how I got to his house, I called him up and spoke to him on the phone, few blocks away from the hotel, because all the phones around the hotel are bugged, and I asked him, so he asked how to get there, so he told me in Yiddish the address, he said in Yiddish, אבער מפני מראית עין, give him a false address, told in Yiddish. Don't give him the right address, give him a block away, and you'll, anyway. We got to the house, and this guy Yehuda was in the house, a bochur, and I gave him the watch, and I asked him, before I leave, which is gonna be in two weeks from now, I would like to have an answer how much ruble he could get. And the question was, can you get 300 ruble or 400 ruble for it? That was the question because if this was a new thing and you could get 400 ruble, a guy could live on that for a year. There, after a few days, I went to Odessa, I went to Leningrad, and then I went back to Moscow. The last day before I left, I come back to Getzel's house, somehow you know, through hidden ways, when I got to the house, I couldn't call this bochur on the phone because if the KGB would hear a foreign voice, that's the worst thing in the world. So the man from the house, Getzel, calls up the bochur in front of me. But he couldn't ask him either, how much money he could get for this in the black market, I mean, so he asks, he calls him up, and I sitting there, and I hear him talking to him in Yiddish. He says, oh it wasn't actually Yiddish, he was talking in Hebrew, because the bochur didn't understand Yiddish, but he wanted me to, so he says to him, \"nu, what's your answer?\" That's all he said, \"What's your answer?\" He had to explain to him which question he's asking, so he said, \"The question of the person from the מקום ארצו.\" What's מקום ארצו? The person from Miami Beach. That's what he meant. So, \"What's your answer?\" So, I don't hear what he's saying on the other side. Hangs up the phone. He tells me his answer was, he told me it's the inyan of Chabad. So he says, \"So obviously you got your answer. It's three! Chabad is three. So it's 300 ruble. Your question was 300 ruble or 400 ruble, so it's Chabad.\" So I said to Getzel, \"But in chassidut it says sometimes there's Chabad at at Chabad is four, cuz דעת is divided into two.\" He says, \"You're right!\" Picks up the phone, and he says to the guy, \"Yehuda, is דעת נחלק לשניים or not? Is דעת divided into two parts?\" So he answers him, \"No, דעת is not divided into two.\" Hangs up the phone. \"It's 300 ruble, it's not 400 ruble.\" That's how it was. דעת is not נחלק לשניים. But that was only on that phone call, but bichlal it says in חסידות דעת is נחלק לשניים sometimes. So sometimes we count three מוחין, and sometimes we count four מוחין. So therefore, on the tefillin, on one side of the tefillin, on one side of the tefillin the ש׳ is three, and on the other side of the tefillin the ש׳ is four, because the ש׳ on the תפילין של ראש represents מוחין, and you have three and four. בכללות it says more connection to three and four, since דעת is after חכמה and בינה, as it connects to חכמה it's more three, as it connects to בינה it's more four. Because חכמה is the beginning, there it's not שייכות to מידות yet. Why is דעת considered two? Cuz דעת already שייכות to מידות. But when דעת is connected to חכמה, it's only three. דעת connected to בינה, it's already שייכות to מידות. And that's what he says here, that in קבלה it says that מוחין דאבא is three, מוחין דאימא is four. But all this fits to the whole ביאור of this שיחה, that אבות are three, so אבא, which is חכמה, which is the father, is three; the mother, which is בינה, that is four. So it fits to all the different פרטים of three or four and matzah and wine, this fits in.

Then the Rebbe continues in the הערה: ולהעיר גם כן the Gemara says in ראש השנה, מדלג על ההרים מקפץ על הגבעות, says the Aibershter skips on the mountains, jumps on the valleys. So the Gemara says מדלג על ההרים is בזכות אבות, מקפץ על הגבעות בזכות אמהות. So the mountains are connected to the אבות, the valleys to the אמהות. על פי המבואר בפנים, what we said in the שיחה, cuz this פסוק, מדלג על ההרים, talks about יציאת מצרים, the Aibershter took us out, that these two are two ענינים of יציאת מצרים, שכנגדם, parallel to these two inyanim, is ג׳ מצות, which is כנגד the ג׳ אבות. So that's one part of Yetziat Mitzrayim is מדלג על ההרים, which is the avot, and the ד׳ כוסות כנגד ד׳ אמהות. What? Oh that's that's nothing to do with the sichah, that has to do with the with the Gemara, why is הרים... I don't know the put the high points of the ש׳... No, it's it's because it's strong it sticks out, it's stronger. And this is the valley, this is like משפיע and מקבל. This is something there, and this is the the the valley is the receiver. It's like the כלי קיבול, and this is the one that has. But all all fits to the chiluk between three and four and משפיע and מקבל in Yetziat Mitzrayim and the matzah and the wine. Poshuter pshat, yes.