than most of the sichot that we've learned, this is a sichah from חלק ג' which usually we do not learn, not bichvanah, but just comes out we do not learn the sichot from the first four chelakim for two reasons. One reason is because in my mind, still from the old times, that the first four chelakim everyone knows. Everyone knows it by heart. Why? Because there were many, many years that all we had were four chelakim of Likkutei Sichot. The second chelek were the sichot that were the first one was תשי\\"ח, that year came out the weekly things, then came out תשכ\\"ג, and from כ\\"ג till כ\\"ט there were quite a few years that there was only four volumes of Likkutei Sichot. So every year when you came to the parshah, you only had two sichot to learn. So everyone learned it, you learn Likkutei Sichot, so everyone knew it. So in my mind it still remains that even when I chazer a sichah in the shul every Shabbos I chazer, I usually do not chazer from the first four chelakim because why should I say things that everyone knows? I learned b'meshech hazman that it's lav davka. There are certain people that don't know certain sichot in the first four chelakim. So lefoal what? So it's takeh it was hard, that's why they say Boro Park knew the sichah of the sleeping on Shavuos through and through. Everyone in Boro Park knew it because every year they would chazer the same sichah on Shavuos, where to go, because there's not much choice. You could take from מאמרים עפעס a vort, how much can you take from a maamar? You take from the בלתי מוגה שיחות which the Rebbe spoke, you kind of This was and the reason the Rebbe gave out the sichot was for chazering in the shuls. It used to be called, wasn't called Likkutei Sichot, when they made the volumes they called, it was called, no later they gave lechatchilah it was called תוכן ענינים בדא\\"ח לחזור בבתי כנסיות. It's a tochen of inyonim in Chassidus to chazer in the shuls. That's how they got the Rebbe to be magiah. The Rebbe said he can't be magiah, he has no time, but they told him they needed to chazer in the shul so so they got the Rebbe into it and then the Rebbe continued already. So that's all they had, four volumes, but but you got to know that too. So I see that lav davka everyone knows it, and even if you do know it you can chazer over it again. That's one reason, a second, and the second reason is because the signon, the style of the first four chalakim are different than the later volumes. Bichlal every gang, every part every like first two is in one style, kiv'yachol, and the other two, and then you have from ה' to ט' is another style, and from י' to י\\"ד another style, and from י\\"ד this to ל' it's all style, kiv'yachol, written sometimes by different people, different, but this is written more simple. So א' and ב' is written very simple. See, why the sichos in Yiddish originally? Kiv'yachol it was made that even people who don't know how to learn should be able to understand it. The sichos of the Frierdiker Rebbe are in Yiddish, why? That even women who don't know how to learn, pshute yidden should be able to read Yiddish. So it started with this also, and it's takeh like that. The first two volumes are much easier read. ג' and ד' is not so poshut, but not the same, still not the same as from ה' and on, there it's already different shprache, it's lamdishe shprache and shprache of Chassidus, of deeper inyonim in Chassidus, so that's why it comes out longer, cuz it's written in a different style. Things which later on would be one line, here could take five lines. So that's why it's longer, it's more oisgeschrieben. But l'foal, you got to know these sichot too, and I'll tell you another nekudah. Not only you have to know these sichot too, the first four chalakim are the yesodot, first of all the yesodot in hashkafah, they're yesodot of all the other 35 volumes of Likutei Sichos. So many Likutei Sichos later which are based, it's written the Rebbe started the inyan here, later it's farandergeshriben and written more and deeper and there, but the nekudat ha'inyan, the yesod the yesodot are in the first four volumes. So today we're going to learn start learning a sichah of Vayechi in חלק ג'. What were you going to say? All the The years in between how did they remember all the Did they write down the sichot after each one and then No, the hanachot were written. No, these are not the hanachah after every farbrengen they wrote down what the Rebbe said. So when did all that become Likutei Sichos? No, that didn't become Likutei Sichos. Every week they would take a sichah, some old sichah, and rewrite it, write it in a way that give it into the Rebbe to be magiah, and that became the likut for the week. And then when a whole bunch of likutim came out, that turned into sefarim, and then when more came out, turned to more sefarim. That's how Well, this needs already a shiur in to explain the whole style of how Likutei Sichos came, and how this is when. So we we have to do that takeh, no, that's nogeia pashut to understand this is a major inyan in the history of Lubavitch. Tomorrow? Tomorrow. Okay, remind me. Okay, so now let's

This is all hakdamah to the sichah, now let's get to the stuff itself, this is all to understand why we're learning the sichah. In siyum of Parshas Vayechi they tell the Torah, in the end of Parshas Vayechi the Torah tells us ויוסף האט אנגעזאגט יידן די בשורת הגאולה. How Yosef told the Yidden the besorah of the geulah that they will go out of Mitzrayim, and this is the lashon that he used, ואלקים פקד יפקד אתכם, השם will remember you, והעלה אתכם מן הארץ הזאת, He will take you out of this land. אז זיי וועלן ניגאל ווערן און ארויסגיין פון גלות מצרים. See, right away, the רבי טייטשט אזוי אויס the pasuk. He says the pasuk and he explains that means that Yosef was telling them you will go out of Mitzrayim, you will have the geulah. So it seems from here, not seems, we see from here that the geulah is connected to Yosef. Yosef gave them the besorah that the geulah will come. So the Rebbe explains, סיי די ירידה אין מצרים איז געקומען דורך יוסף, the yeridah going down to Mitzrayim also came from יוסף, צוזאמען מיט אים זענען געקומען יעקב ובניו קיין מצרים. Because of Yosef, Yaakov and his children came to Mitzrayim, so the reason for the galut Mitzrayim was יוסף, און סיי די יציאה פון מצרים איז געקומען דורך יוסף, and the going out of Mitzrayim came through Yosef. ער האט אנגעזאגט די בשורה, he told them the besorah, און געגעבן דעם siman, and he even gave them a siman to know that the geulah is coming. און ניט נאר סתם א סימן, not only gave them a siman you should know when to decide when the geulah is coming, נאר אויך דעם כח עס זאל זיין די והעלה אתכם מן הארץ הזאת, he also gave them the koach, the power, that they should be able to go out. And what was the siman? What was the siman? Pakad yipaked. And he said to them that when a person will come that will use this word, you will know that he is the one that's going to take you out and he's bringing you the message from the Eibershter that you're going out of Mitzrayim. And when Moshe Rabbeinu came, what did the Eibershter tell Moshe Rabbeinu to tell the Yidden? Which words? פקד פקדתי. Which is the same principle as פקד יפקד. But פקד יפקד is the future, פקד פקדתי is already the past, that I am remembering you now, it's the present. So he gave them the siman to know when to go out of Mitzrayim. I want to ask a sheilah, I'm not going to give an answer, I'm going to ask somebody to find the answer to this sheilah. If Yosef gave them the siman that פקד פקדתי will be the siman, what raayah, when the person who came to say that he's going to do it, everyone knew it! Maybe the guy's a liar! If a person comes and says, you know, פקד פקדתי. If all the Yidden knew, Yosef told them this will be the siman, so all the Yidden knew that this is the siman. Came a person and said פקד פקדתי. He knew, he knew that this is the siman, so he's a liar and he came and he said it. What made the Yidden realize that this is true because of the siman? Ah? Anybody could have come. Any person who's an imposter could know that he heard from his father, [?] that Yosef told them פקד פקדתי is the siman, he'll come and say, \"ווהיי, I'm a prophet, I'm saying פקד פקדתי,\" and then you'll know. That proves nothing! Ah? He told them, yeah. Surely he told them. Yosef told them, it says here, gave them the siman. See? Look in the ha'arah 1. The Targum Yonatan and Tanchuma says that this was a siman. If you, how will you know, if a person comes and says the Eibershter is taking you out of galut? How do you know he's saying the truth? How do you know he's the right guy? Maybe he's a liar! So he said if he'll use the word פקד פקדתי, then you're going to know that he's the right guy. But everyone knew that, no? But that wasn't the siman! That's something else. If you say, so forget about the siman, just say if a person will come and makes mofsim, that's a different story. But he used another thing, he said he will give a siman! So everybody could come and say that! Ah? No, not because they said, \"Maybe you're a liar.\" They didn't believe because of עבודה קשה. Lichorah, the first thing they should have said, \"Prove yourself!\" Not only that, what kind of siman is it if everyone knows it? That's called a siman? If I, if I tell everybody, you know that the siman that on the test, the siman that you write if you say if you write a ג? Everyone's going to write a ג! I mean, what's what's what's Right, that's that's my kashya. So what happened? So what you're answering now what Yosef told it? Right, so if everyone had to know, it's no more siman, no? That's exactly what I'm asking! I understand what you're answering. If everyone knows it's a siman, farkert, if no one knows, If there are three people who know, if only the Sanhedrin knew and most people don't know, so if a person who's not among, a person who's from the Sanhedrin will say it means nothing, but if it's a person outside and he doesn't know the siman and all of a sudden he uses the word, stop. it's true. But here it seems like everyone knew. Unless we're going to say that maybe he just told it to his brothers, and they kept it a secret, and they only passed it down to very few. But I would imagine that Moshe Rabbeinu would be from those that knew. Moshe Rabbeinu was the son of Amram. Amram was, what was his title in the time of of Mitzrayim? Rashi says that he was the גדול הדור. He was the leader of the Yidden in Mitzrayim, Rashi says. So for sure he knew. So I would imagine that his children knew, unless Moshe they said came from outside, but till 13 he was in Mitzrayim. He knew. So I would imagine that he knew that this is the siman. So what kind of siman is it if he knew? Huh? Yeah, but the guy himself could make that same connection. The guy heard, heard from his father, he heard, all the Yidden knew bepashtus that the that the גואל ישראל is going to say פקד פקדתי. And he came and said פקד פקדתי. Big deal. What does it mean? Why would Moshe not know? Some say he's in the palace, but and also, but if so many people knew, I would imagine that somehow that the word got to him, too. I mean, if everybody's, unless it's not public, and they knew that Moshe came from someplace else and Moshe was in the palace, I mean, it's a strange Why not? So that's not a siman again. So anybody who comes and says, \"I'm taking you out of Mitzrayim,\" it must be that that he's saying the truth. But what'd they have the siman for? If it's stam, because nobody would want to lie because they'll see he's a liar, he'll come and say, \"I'm taking you out,\" and nothing happens. Good, so anybody who comes and says, \"I'll take you out,\" is believed. But the sheilah is what's the siman here? Okay, we got to find out. So who's going to find out? I think you're going to find out. Okay. We got our a volunteer. All right, Feldman is going to tell us tomorrow where we find this, what's the answer. No, it's it's No, it's noge'a to know, it's poshut als knowledge, not davka in the sichah and not davka official because of the shiur. It's it's I was always curious how to find out this, and I think I know the teirutz, but I'm not sure myself, but I think it says in a midrash or something. You'll find out. Okay. So lefoal we see that there's a connection in Mitzrayim with Yosef. The ירידה מצרים is connected to Yosef and the יציאת מצרים. The שייכות פון גלות מצרים און יציאת מצרים to Yosef, what's the connection, takeh? Why is יוסף, ס'איז נוגע to Yosef? ס'וועט מען פארשטיין, we'll understand this בהקדם די מעלה פון יוסף.

First let's understand the maalah of Yosef. וואס אין אייניגע ענינים איז ער געשטאנען אין א העכערע מדרגה, ניט נאר פון די ברידער, די שבטים, נאר אויך פון יעקב אבינו. Yosef's madregah in many things, different things, was higher, greater not only than his brothers, the shevatim, but even than his father, Yaakov. וואס מצד דעם, וואס אין רוחניות איז ער געווען אין די ענינים הנ״ל העכער פון זיי, and because he was beruchniyut in a higher madregah than the brothers and than יעקב, דאריבער איז אויך אין גשמיות איז ער געווען במקום מלך. That's why begashmiyut he was like a king, because we're talking about these people, like Yosef and this these people, their gashmiyutdikeh life is a reflection of their ruchniyutdikeh life. So since he was on top of them beruchniyut, that's why begashmiyut he was on top of them. און די שבטים, און אויך יעקב האבן זיך משתחוה געווען צו אים. Therefore, the shevatim and Yaakov bowed down to him, ווי געוויזן פריער בחלום יוסף, first he saw it in the dream that they're going to bow down, און דערנאך מקוים געווארן בפועל, and then they actually did it. די שבטים מערערע מאל, the shevatim bowed down to Yosef many times, און אויך Yaakov, he also did it. ס'ווערט דערציילט, ווי ס'דערציילט זיך אין אנהייב פון דער סדרה, it says in the beginning of ויחי, וישתחו ישראל על ראש המטה, that he bowed down. So we find in Chumash we find once that he bowed down. By the shevatim, if you look סיי אין פרשת מקץ, סיי אין פרשת ויגש, we find that they bowed down to him, so they bowed down a few times. Why did they do that? Because he was in a higher, he was the מלך בגשמיות. Why? ווארום אלע זאכן וואס פאסירן אין דער גשמיותדיקער וועלט, because all the things that happen in this gashmiyutdikeh world קומען אראפ און שטאמען פון די זאכן וואס פאסירן אין רוחניות, they all come down, and they come because of their similar things, they're in ruchniyut. So in this case, since beruchniyut he was higher, begashmiyut he was higher. ובפרט בנוגע דעם לעבן פון די אבות און שבטים, especially when we apply this to the avos and the shevatim. Till now, by every person, every person, there's nothing gashmiyus that's not a reflection of ruchniyus. There's no such thing. But we don't usually see it. By the shevatim, by Yosef, by יעקב, וואס זייער גאנצע לעבן איז געווען רוחניות, by them, their whole life was ruchniyus. See, by us, our life is gashmiyus. It has a counter what's it counterpart of ruchniyus, so obviously it's a reflection, but our life is gashmiyus. By them, their whole life was ruchniyus, ווי דער אלטער Alter Rebbe אין Tanya, the Alter Rebbe says in תניא, אגרת הקדש, שחיי הצדיק צדיק אינם חיים בשריים, the life of a tzadik is not physical life, life, flesh life, כי אם חיים רוחניים. Life of a tzadik is ruchniyusdike life, שהם which are emunah and yirah and ahavah. It's interesting how he picks these three things: emunah and yirat Hashem and ahavat Hashem. Okay, and in this order. But al kol panim, by a tzadik, especially by big tzadikim like them, their physical life was spiritual, there was nothing physical by them. Az dos leben fun dem tzadik, you see the Rebbe translates it in Yiddish, az dos leben fun dem tzadik iz nit keyn fleishike leben. The life of a tzadik is not a flesh life, nor chayim ruchaniyim חיים רוחניים, spiritual life, vos dos zaynen emunah un yirah un ahavah. Iz doch gevis, so for sure, אז אלע זייערע געשעענישן אין גשמיות, so certainly all the things that happened to them in גשמיות, אויך דאס וואס יעקב מיט די שבטים האבן זיך געבוקט צו יוסף, including this that they bow down to Yosef, איז דאס מצדם, it's because אז אין רוחניות איז ער געשטאנען אין א העכערע מדרגה פון זיי. Because baruchniyus, it was a higher madregah. So, that's the first point the Rebbe is making. He didn't explain yet what the connection between Yosef and Mitzrayim is, and גלות מצרים, and גאולת מצרים. But this is the beginning of the explanation. Number one, we know that Yosef was in a higher madregah than the shevatim, than Yaakov, and even and because of that, begashmiyut, he was also on higher madregah, he was the melech that they bow down to him. Okay. So, what is the maalah of Yosef? We're saying he's in a higher madregah, but in which way does it express itself? You see, you're noticing the difference in the way the Rebbe writes the sichah is written, and the way sichot in later volumes are written. Here, it's very Look, even the Yiddish is a more a more what kind it's a more simple Yiddish. It's more a יידישיסטישע יידיש, it's more eat- more Yiddish. You see, you take their later volumes, even though it's officially Yiddish, those that most of them are Yiddish, take every line, probably three-quarters of the line is Hebrew, and one-quarter is Yiddish: איז, וואס, ווען, these are the words in Yiddish. But every other word is in lashon kodesh. Anybody who doesn't understand lashon kodesh will not understand the sichot, even though they're in Yiddish. That's the way the Rebbe spoke also. Actually, the Rebbe once wrote, it was not when after these volumes, in the later volumes the Rebbe wrote that the Yiddish that you write זאל זיין א תורה יידיש. So from then on, it like it changed, that it's a תורה יידיש. If you look at the read a line, every second word is lashon kodesh. And that's the way we speak in Yiddish if you speak a Torah language. Like you would say, פאר וואס האב איך דאס נישט געטאן? Why didn't I do it? ווייל ס'איז געווען א אינה הזמן גרמא. That's supposed to be in Yiddish. I'll tell you the famous joke. It's it's There was once a guy, this is mamash a joke, it doesn't belong in a שיחה שיעור, but it's there was once in Germany, they had the Daytsh, the the the Yekkes, there was of so a guy got up in shul and he insulted the Rav. Before Kriyat HaTorah, he said something out loud and insulted the Rav. Now imagine, chutzpah, like a chutzpah, but in in Germany, by the Yekkes, they're very proper and they're very this, to say something like that, oh, s'iz getan, it was a terrible thing. They took him to court, this guy. Took him to court, the judge said he wants to hear from the Rav the complaint. So, the Rav says he doesn't speak German. So the judge said to him, \"Do you speak Yiddish?\" Said, \"Sure.\" \"Okay, Yiddish is really another way of speaking German, so say it in Yiddish what you want to say, and I'll listen.\" So the Rav gets up and he says like this: לכתחילה בין איך געווען מלא כעס, א חוצפה און א עזות, אז א בן אברהם יצחק ויעקב שטעלט זיך אוועק אין א בית הכנסת, אין א בית המדרש, און פאר קריאת התורה איז ער מחרף ומגדף א מרא דאתרא בישראל? אבער בדיעבד בין איך מוחל במחילה גמורה. See, this is Yiddish. So, the sichot, the other sichot are almost Yiddish like that. In this sichot, you see are mamash much more, I mean, it's not the regular Yiddish, but it's. Okay, so we know already that Yosef was in a higher madregah than the shevatim and Yaakov. וועגן דער מעלה פון מדרגת יוסף, considering the maalah, what's the maalah of Yosef's madregah? אויך די מדרגה פון די שבטים און די אבות, סתם, it's a mistake, it's supposed to be אויף, I would imagine. What's his maalah over אויף over the madregot of the shevatim and the אבות, ווערט דערקלערט באריכות אין חסידות, so it's explained in חסידות באריכות, אז די אבות און שבטים זיינען געווען רועי צאן. די אבות און שבטים, what was their occupation? Shepherds. What's the inyan of a shepherd? אפגעזונדערט פון די עניני העולם, isolated from the things of the world, וואס קענען זיי שטערן אין זייער עבודה, that could, that could interrupt them in their avodah. Because over there, there's nothing to do, there's no city, there's nothing, you sit, you just have to take care of the sheep, but there's not much to do, you can sit and learn and have devekut in the אויבערשטער, טראכט חסידות, you can do anything you want during then. But in the city, when you have all kinds of things going on, I mean, a yeshivah bachur doesn't know that, because he's in a yeshivah, and there's nothing that, the outside world has nothing to do with him, so there's nothing going on. But people who are not in yeshivah, not yeshivah bachurim, people outside in the world, feel that there are so many things that could disturb them from being close to Hashem. So therefore, they didn't want to be disturbed, so what did they do? They chose to be shepherds. אבער יוסף איז געווען א משנה למלך, he was a king, וואס איז פארבונדן מיט די גרעסטע טרדות, connected to the biggest bothers, ובפרט אין מצרים וואס ווערט גערופן ערות הארץ, מצרים is called ערות הארץ, so it's worse than a regular city. און דאך האט דאס נישט געשטערט אז יוסף זאל גלייכצייטיק אייך שטיין בתכלית הדבקות באלקות, and it didn't disturb him from, at the same time when he was involved in Mitzrayim, to stay davuk, connected to the Oybershter. He was b'tachlis, completely connected to the Oybershter. What does גלייכצייטיק mean? Huh? At the same time. גלייכצייטיק comes the word, צייט is time, and גלייך means equal, equal time, at the same time that he was connected to Hashem. This is the maalah of Yosef over the Shevatim, even over Yaakov, even over the Avos.

דאס איז אויך דער טעם, אט דעם וואס די תורה דערציילט, this is the reason for a pasuk in חומש, ויכר יוסף את אחיו והם לא הכירוהו. Yosef recognized his brothers, they didn't recognize him. אז די ברידער האבן יוסף'ן נישט דערקענט, the brothers didn't recognize him, why? ווייל זיי האבן זיך נישט פארגעשטעלט, see פשט'ס פשט, why didn't they recognize him? Because when he left, he didn't have a beard. Not because he shaved, not because he pulled it, it just didn't grow yet. And now, when he was, then he was 17, now that he was 30, he had a big beard, a chashuve beard, mistama. So they didn't recognize him. He recognized them because when he left them they had beards, and now they had beards. All right, maybe it got a little bit white, you still can recognize, but no beard to a beard, you can't recognize. That's פשט'ס פשט, but the Rebbe says the pshat, chassidus says, they didn't recognize, ווייל זיי האבן זיך נישט פארגעשטעלט אז עס זאל זיין מעגלעך, they couldn't imagine the possibility, אז דער משנה למלך אין מצרים זאל זיין יוסף הצדיק. They knew Yosef Hatzadik, what they did to him because they felt he deserved it, but he was a tzadik, they knew. So they couldn't imagine this guy who runs the country of מצרים, ערות הארץ, should be Yosef, their brother. Couldn't, it's not they're also, couldn't see the light of a tzadik? Couldn't see the ohr of Hashem shining off him? It says that when Yosef was... You're talking פשט'ס פשט, you can't ask a shailah. פשט'ס פשט we don't look at the light of a tzadik. So pashut. Here is saying a different pshat. Here, they were thinking it's possible, but there was something that ברוחניות that showed them that he's not, because they couldn't imagine, that's why they didn't have a hakarah, they couldn't imagine such a thing that a person like that should have such an avodah, that can't be. So even if they seemed to think he's a tzadik, what they thought in their mind, something is wrong, we're seeing something confusing here, it can't be. Varum loyt zeyer seder in avodah, according to their seder in avodah, iz velt a stira tsu dveikus baElokus, the velt is a contradiction to being close to Hashem. Mimela, that's why they didn't imagine. Oych iz der pshat, there's another point here, והם לא הכירוהו, not that they didn't recognize him, zey hobn nisht gehat kein derkentinish, they didn't have any recognition, kein hakarah in aza hoiche madreigah vi es iz geven di madreigah fun Yosef. They didn't have any understanding of a possibility, that's such a hakarah. See, the first way saying they didn't recognize him because they didn't think that this was Yosef Hatzadik, but then they said, it's a deeper pshat, they didn't have any understanding, any recognition of such a thing, such a possibility that a person like this, who's a king in Mitzrayim, should be a tzadik, and therefore they assumed that it wasn't Yosef. But this is all to prove the point that Yosef's madreigah was higher than them in which way? In the fact that he was able to be involved in velt and at the same time be davuk to Elokus. He didn't really choose to be involved in... Huh? He didn't choose to be involved in... Yeah, but the Eibershter made it so and it still didn't, a stira. Obviously, maybe on his own he would have chosen to be different, but l'poel the Eibershter made and it worked. You said that that's the horaah, that we should also try to choose to be different, and not like... No, we have to... We have horaos of Torah, we have horaos of the Rebbe, we can't just decide.