Nu, can you sit down there please? Nu. Okay, before we continue we have a question that has to be answered from last שיעור. So, at this moment, please pay attention, let's hear. First say what the question was and then... Question is how come פקוד יפקוד is considered to be an אות? סימן. A סימן. If everyone would kind of know that that the לשון is is the actual keyword, so anybody basically can come along and say it. So the answer is, one of the answers really, that it was actually a secret that was given over. And it was given over to שבט לוי and it was given over, and when it came down to משה's father, so משה wasn't didn't wasn't didn't grow up in his father's house. So he's and he like ran away to מדין, so he would not have known the key לשון. So the fact that he said that, they kind of knew that he was the man. Who says that? The רמב״ן. רמב״ן, okay. I think it's like פרקי דרבי אליעזר. Okay. And then also one of them is that משה usually stutters, and then when he said that he said it normal, he said it like without stuttering, so they, I think they figured that. And who says that? The רבינו בחיי? I think he argues with it. רמב״ן. And then there's another one that that it was given over as a נבואה, this double לשון, so השם, השם was making it that anybody who said דווקא this double לשון was the actual person. It's not going to be like a fake person coming, saying this double לשון. It was like a נבואה from... No, double לשון, we're good, but they knew it. The question was if they knew it. Yeah, it was like a נבואה when when השם gave them that לשון... I see what you mean. ...as a נבואה as if no one is going to try to... Ah, השם like said that no one is going to come and lie, and if someone will say it that must have been it would be the truth. In other words, that's a that's a that's a נבואה. In other words, השם was saying the future, that the future is that no one is going to come and lie unless it will be the real one. Okay. I'll tell you the truth, to me it's also new. The only תירוץ that I knew of was the second one. That's a that's the only תירוץ that I have heard before. That's why I'm interested who says it, that משה רבינו stuttered and he wasn't able to say... So משה רבינו actually it seems like the way I heard the ווארט, I didn't see it inside, but I heard that משה רבינו couldn't say a פ׳. Oh yeah, it says that's it. It says there, yeah? He couldn't say a פ׳. That פשט he... Some people you know can't say a ל׳, אואמד they say, אואמד, they can't say a ל׳. משה couldn't say a פ׳. And פקוד יפקוד he said very clearly. And it says on משיח that somehow it says he's not going to be able to say a צ׳. And he's going to say it with which which לשון? It's a פשט in a פסוק. Said also a double לשון? I don't remember. But this of משה, this is a תירוץ. But this other two תירוצים, okay. So the first תירוץ basically a lot of people said that obviously no one knew, I mean so it seems if the רמב״ן says it, that's a very good. Okay. Now I could sleep. Tonight, I wasn't able to sleep at night with not knowing the answer to this question, now we'll be able to sleep.

Okay, we're holding here eight page 832, middle of the first column, that in order to answer the שאל... to explain the רבי, why is there a connection, what's the connection between יוסף and the גלות, יוסף and the גאולה? So the רבי started explaining the דרגא of יוסף, that יוסף was a different מדרגה, a higher מדרגה than the שבטים and even than the אבות. The שבטים and the אבות were רעי צאן, they were shepherds because in order to stay דבוק to השם, they had to seclude themselves from the world. So a shepherd doesn't have anything to do with the world, he sits there out in the forest and it's quiet, no problems. יוסף, he was able to be in פוטיפר's house and able to be the king of מצרים and still stay the same צדיק. And based on that the רבי explained the פסוק where it says that הם לא הכירו, that the שבטים did not recognize יוסף. So what's the פשט they didn't recognize? So the the רבי טייטשט the פשט, they didn't have an understanding in such a מדרגה, in a מדרגה that you could be a צדיק and still be involved in דער וועלט, because that wasn't their מדרגה. Okay. דערמיט, this is where we're holding, דערמיט ווערט מבואר וואס עס שטייט, this explains פשט in the פסוק where it says אלה תולדות יעקב יוסף. These are the children of יעקב, יוסף. What does that mean? The children of יעקב is only יוסף? So, in פשוט פשט we have, רש״י explains, but חסידות explains אז תולדות יעקב, די גילויים פון יעקב'ן, וואס יעקב ענינים זענען אין אצילות, האט יוסף ממש געווען אן אראפגעטראגן אין די עולמות בי״ע ביז אין עולם הזה הגשמי. יעקב, כל האבות represent מדרגות in אצילות. But the כל כוונה is to take it from אצילות down to the lower מדרגות till it gets to us. Since they were so high, they couldn't bring it down. They're too high. יוסף was the one that was able to take the השפעה from יעקב and bring it down from אצילות all the way down to בריאה, יצירה, עשיה, till עולם הזה הגשמי. און דווקא יוסף האט עס געקענט טאן. Only יוסף could do it. Why? ווייל זיין מדרגה איז געווען אין דעם ענין א העכער פון יעקב'ס מדרגה, because in this aspect he was greater than יעקב, דערפאר האט ער זיך געקענט אראפלאזן נידעריקער, because he was higher, he could bring it down lower. ווי דער כלל, we have the rule, כל הגבוה גבוה ביותר יורד למטה מטה ביותר. Whatever is higher could come down lower. ווי אזוי ס'איז העכער, אלץ מער קען זיך אראפנידריקן, come down. And we see that אפילו there's a משל in חסידות brought to this ענין. See, sometimes we use a לשון that it falls lower, whatever is higher falls lower. That's one thing. There we say something that falls from a higher place will fall with a bigger קנאק. Or another משל there, when you have a wall of bricks, so when the wall falls, the higher part, when it falls, will be further away from the from the place. But here it doesn't say falling, see cuz the לשון sometimes is כל הגבוה ביותר נופל למטה ביותר, falls. Here it's not falling, here it's coming down, so it says כל הגבוה ביותר יורד למטה. Now there's a משל for that too. If a person has a סברא and you want to be מסביר it, a very deep סברא, so you could be מסביר it to a person that's smart. A person that's not so smart, you won't be able to be מסביר it. You know who could be מסביר it? Someone who's very, very smart, even smarter than this guy, he has the כח to take that deep thought and bring it down that even a simple person should be able to understand it. דאס הייסט, if you're very low, you could talk to a low person. If you're high, it's hard to talk to a low person, cuz אין ערוך. If you're even higher, then you could even talk to a low person, because כל הגבוה ביותר, if you're very great, you could come down very low, you could lower yourself very low. So יוסף, because he was higher, as we said, even than יעקב, he was able to take יעקב's מדרגה, which is the מדרגה of אצילות, and bring it down. דאס הייסט, the רבי explains it in detail, it means like this:

הגם אז אין קורין אבות אלא לשלשה, even though the real, the אבות are only three, נאר די דריי, אברהם, יצחק, יעקב, זענען אבות, these three are אבות. Now, the רבי is going to explain here, let's stop for a moment, what's the פשט that they were אבות? Why are only these three אבות? Why wouldn't a person be able to say, if a person knows he comes from שבט ראובן, why wouldn't ראובן also be called one of his אבות? אבות means our ancestors. These are the only three which are ancestors? ראובן was an ancestor of of שבט ראובן, לוי was of שבט לוי, they're different, so why is only אין קורין אבות אלא לשלשה? Which by the way, when it says אין קורין אבות אלא לשלשה, it's only שמונה עשרה. Otherwise we could, למשל, when we talk in the הגדה, one second, talking in the הגדה about the יידן in מצרים, how do we call them? No, no, no, not what title, as far for us, אבותינו. אילו לא הוציא הקדוש ברוך הוא את אבותינו ממצרים, now that wasn't אברהם, יצחק, יעקב, how do we call them אבותינו? So the כלל of אין קורין אבות אלא לשלשה, only אברהם, יצחק, and יעקב could be called אבות, is only in שמונה עשרה. That's the דין. Okay? But let's get back to the point. Why are only these three called אבות? Yeah? היי, ודאי, everyone's a ייד. So the answer is because they Sounded like something broke. No, it's still It's whole. Oh, whole. Lucky it didn't fall from higher, it would have fallen, יורד למטה ביותר. So אבות means that they are משפיע to their children. The מדרגה of אברהם, יצחק, יעקב every איד has to have. They're משפיע their מדרגות to every single איד. ראובן, שמעון, whatever, the others are משפיע only to theirs, to their people. And ראובן is a different מדרגה, ראובן is ראיה, שמעון is שמיעה, לוי, whether is is is is פעם ילוה אישי, whatever all these מדרגות are. So when we say that the אבות of כלל ישראל are only these three, so he says like this: So we only have this, נאר די דריי, אברהם, יצחק, יעקב זיינען געווען אבות, אז יעדערער פון זיי האט אויפגעטאן אין יעדער איד. Each one of these three accomplished, affected every single איד. ממשיך געווען אלוקות דורך א באזונדערע מדה, that they brought אלוקות to every single איד, every one of the אבות with a different מדה. אברהם through חסד, יצחק גבורה, יעקב תפארת, which is רחמים. יוסף אבער, האט קיין נייעם ענין נישט אויפגעטאן. יוסף is not the fourth one that he is ממשיך something new other than the אבות. עס איז געווען תולדות יעקב. יוסף was only the one that was called תולדות יעקב, ער האט דורכגעפירט אין וועלט די המשכות פון יעקב. He brought the המשכות of יעקב in the world. And יעקב is the one בחיר שבאבות, דער אויסגעוועלטער פון די אבות, he's the one that was chosen amongst the אבות. What he's trying to say is that when you say that he was ממשיך from יעקב, it really means אברהם and יצחק also, because יעקב included both. יעקב was the chosen one, ווייל זיין מדה תפארת איז דער קו הממוצע צווישן חסד און גבורה, וואס עס איז כולל ביידן. Because יעקב was קו הממוצע, יעקב is תפארת, and תפארת is combined of חסד and גבורה, ממילא when you say he was ממשיך the ענינים of יעקב, it was ממשיך the ענינים of all the אבות. What's the פשט תפארת is a combination of both? Well, חסידות, the way it says, the לשון is a משל, just like you have one color, it's very nice. If you mix two colors, ooh, that becomes even nicer. So when you have חסד and גבורה, so it's a combination of both, and actually חסד and גבורה also have colors. What's the color of חסד? White. What's the color of גבורה? Red. But white doesn't mean white that's like water, like glass. No, this white means the color white. The color of white like water, that white is a גוון עצמי. That's higher than than this. Yeah. Anyway, the bottom line, that's why תפארת is called nice, because it's a mixture of both. But what does that mean as far as a מדה? It's very nice words, because you have two colors, it's nice, and חסד and גבורה is not, but why is תפארת חסד and גבורה? What מדה is תפארת? This חסד, גבורה, חסד is אהבה, תפארת is יראה, what's גבורה? What's חסד is אהבה, גבורה is יראה, what's תפארת? Well, here it says in the שיחה in parentheses, I just didn't say that, maybe I did say the word: רחמים. What's רחמים? Mercy. Mercy. Why is that תפארת? How is that a mixture of חסד and גבורה? Okay, right. חסד means you give the guy, no matter what. The fact that he doesn't deserve it doesn't play a role. חסד means there's there's no גבורה, חסד is pure חסד. So if a guy doesn't deserve, you don't care, you still give him. גבורה means you stop. If a guy doesn't deserve, you don't give him. That's דין, גבורה. What's רחמים? Do you give or you don't give? Nu, so why is that different than חסד? You give with Give with a restraint, that's רחמים? It says that? It's like a, yeah? So why is that חסד and גבורה? So how does it, nu, so Okay, true. Hold on, but חסד means that you don't even see the other guy doesn't deserve it. You don't see. רחמים means I see you don't deserve, and I know you don't deserve, I have רחמנות on you. So you do feel the גבורה, and nevertheless you give. So you're doing חסד, and you have the feeling of גבורה, it's a combination of both. So יעקב, which is his מדה of רחמים, had a combination of חסד and גבורה. So when יוסף we said was ממשיך the מדרגה of יעקב from אצילות to בריאה, to יצירה, עשיה, to עולם הזה, it doesn't mean only of יעקב. It means also of אברהם and יצחק, because יעקב had them both. That's why יעקב יעקב, the רבי, it doesn't say that's why, but he says it clearly. יעקב is called the בחיר שבאבות or בחר שבאבות, the chosen of the, why is he chosen? Chosen means the best. Why is יעקב the best of the three? Because he has both. He contains them all. And this is what יוסף was ממשיך אין וועלט. So ממילא יוסף was not a new מדרגה. יוסף, there are three מדרגות, אברהם, יצחק, יעקב, אין קורין לאבות אלא לשלשה, and יוסף was not new. He just brought down the ענינים of the אבות into the וועלט. איז aber דאס גופא וואס יוסף האט געקענט אראפבריינגען the המשכות from בחיר שבאבות למטה מטה, the fact that יוסף had this power to bring down the מדרגה of the of יעקב, which is of all, down here so low to us, איז ווייל ער ער אליין איז געווען גבוה גבוה ביותר, because he was higher than them in a certain aspect, ממילא he was able to take their מדרגה and bring it down. So what comes out from here, that we know that the מדרגה of יוסף is higher than the שבטים and higher than אברהם and יצחק.

I was thinking, should we get into this a little bit? How is בכלל שייך something that's lower to have more than his own the one he comes from? If יוסף gets his השפעה from יעקב, how could, let's call it a מסובב be stronger than the סיבה? See what I'm asking? I'll explain myself. סיבה ומסובב, סיבה ומסובב, סיבה is cause, מסובב is effect, and a מסובב cannot have something that the סיבה doesn't have. So the שאלה is על דרך what the גמרא says, רבי לא שנה, חייא מניין? רבי חייא who wrote the ברייתות, he was a תלמיד of רבי. So if רבי didn't learn it or basically if רבי didn't know this דין, how would רבי חייא know it? Can't know something that his master didn't know, because he got all his תורה from him if he didn't give it. In other words, you can't have a a סיבה have less than מסובב and a מסובב can't have more than סיבה. Here we're saying that יוסף had more than than the the אבות, which means, but even though יוסף comes from the אבות, יוסף took everything from יעקב and יעקב from אברהם and יצחק, so how is it שייך he should have more? So, he mentioned a good ווארט that we do find something like that, יפה כח הבן מכח האב, you find that a child has more than his father. So what is the what is the answer to what does it say, how is it שייך? The father, חס ושלום, is blind, and the child that's born, who comes from the father, is could see. How could he have more if the father didn't have the כח of sight, the כח הראיה, how could the child have? So what's the answer? The answer is that in עצם הנפש the father had, everyone has, there's no such thing. למעשה, it didn't come out בגילוי for whatever reason. So, since the child takes from the עצם of the father, so ממילא the child does have it. So it comes out לפי זה that יפה כח הבן מכח האב, the way the רבי טייטשט, יפה כח הבן מ כח האב, the כח הבן comes from the אב, so לפועל the אב is greater, the אב is not less. Here it seems like we're saying that יוסף was טאקע greater. But I'll ask a שאלה by a lot of things you find like that. It says in חסידות that ספירת המלכות has a מעלה over the other ספירות. ספירת המלכות the לשון is מושרש in עצמות. ספירת המלכות is מושרש in the עצם, in עצמות אין סוף. Now if מלכות comes from יסוד and from הוד and from the other מדות, how could מלכות have something that they don't have? Is it possible? No, but we're talking about מלכות מצד this עצמות, where does everything come from? You know, I'll ask a שאלה in a different way or maybe it's another שאלה. Everything comes from עצמות. What do you mean מלכות is מושרש in עצמות, everything is מושרש in עצמות! Everything comes from עצמות, where does everything start from? So everything the שורש of everything is עצמות. What do you mean מלכות is מושרש in עצמות? And that's why מלכות has a כח more than מלכות What could make creation? What's the מדרגה right before בריאה, עולם הבריאה, that made בריאה which is יש מאין, who did that? מלכות! That's why only מלכות. The end of אצילות is מלכות and מלכות could create בריאה. But the other עולם the other ספירות could not create. They don't have the כח of עצמות to create, that's what it says. Only מלכות has the כח What does that mean? How could מלכות have a כח which the other ספירות don't have? And that כח that we use is מושרש בעצמות. So two שאלות: what's the פשט they don't have, and the שאלה is, what do you mean they don't have? The first what do you mean they don't have and מלכות has and מלכות is later and also what do you mean they don't have? Everything is מושרש בעצמות. So the פשט is like this. Everything comes from עצמות. But when a certain מדרגה is נמשך from עצמות By the way, I hope to remember that this is going to go on the test. When any מדרגה comes from עצמות obviously, it doesn't have the הרגש of עצמות. The only way that it could come, that from עצמות should turn into a certain מדרגה, אחר הצמצום, is because the ענין of עצמות that's there is בהעלם. אודאי it's there. If it comes from עצמות, it's there, in the thing. It's there because it came from עצמות, so it has the ענין of עצמות. But it's basically covered up since it's not felt. And as the מדרגות, the השתלשלות goes from one מדרגה to another, עצמות is felt less, and less, and less. For some reason, when it comes to ספירת המלכות this ענין of עצמות which is there in all the מדרגות, it didn't start by מלכות. By מלכות, it gets נתגלה. That's what we mean מלכות is מושרש בעצמות. Not that the שורש of מלכות is עצמות. Everything is שורש is עצמות. In מלכות, that שורש of עצמות is felt. Why is it דוקא the שורש of עצמות felt in מלכות? Nu, who could tell me? What? No, but why? Okay, those are fine. Those are good right words. Sure the beginning and the end meet always. No, so every כתר should have it. No, but we're talking here about ספירת המלכות. I'll ask another שאלה, and I'll be giving away the answer. I'll ask another שאלה. We always talk about מלכות being We just said מלכות is מושרש בעצמות. Oh, a high מדרגה. Don't we always say פֿאַרקערט? לית ליה מגרמיה כלום. מלכות has nothing. Just like the moon doesn't have its own light, it only a reflection of the others. Says בנין המלכות, if all the ספירות בנין המלכות doesn't have anything, which in itself needs ביאור. What is the פשט מלכות doesn't have its ספירה? But בפועל it says לית ליה מגרמיה כלום. Whatever מלכות has is only מקבל from the ספירות before. So, מלכות is the lowest. What's the answer? Good, nu. So So, is it highest or the lowest? It says it doesn't have Anything it has is taken from someplace else. Ah. That's the פשט. מלכות doesn't feel of any מציאות. And because it doesn't feel itself as any מציאות, therefore, it has the גילוי of עצמות. Why are all the ספירות not a כלי that עצמות should be בגילוי? Blocked. Because it's blocked by what? By something that's not עצמות. But with the moment you have ביטול, and you don't realize you're בטל, if you realize you're בטל, then you're not בטל anymore. I once I know who said this, one of the משפיעים in ליובאוויטש said, מלכות is always נקבה, זכר and a נקבה. זו״ן, מלכות נקבה. מלכות said, מלכות needs a שידוך. מלכות sent a שדכן to חכמה. I want to do a שידוך with חכמה. So חכמה asked the שדכן, \"You know, when you talk a שידוך, you got to hear what's the מעלה? What's your מעלות?\" Went back to מלכות, \"What's your מעלה?\" So מלכות said, \"What's my מעלה? My מעלה, I have ביטול.\" So חכמה said, \"No good. The moment you realize that you have ביטול, you realize a מעלה of ביטול, then you don't have ביטול anymore. That's not, so you lost your מעלה.\" I mean it's like a a ווערטל. But the וואָרט is מלכות לית ליה מגרמיה כלום, מלכות doesn't have its own מציאות, doesn't feel it's a מציאות because it תקי doesn't have a מציאות, which needs ביאור in itself. What's the פשט מלכות doesn't have a מציאות? מלכות is a ספירה. Could anybody tell, what's that מלכות has no מציאות? By the moon we have a משל. The light does no light, but what's the מלכות has no מציאות? Why is no מציאות? So, just in one וואָרט I'll tell you because it's late. Maybe tomorrow, if you remind me, I'll elaborate on it. מלכות, what's the מדה of מלכות? The מדה of מלכות is, what's the מדה of kingship? The מדה of מלכות is that I'm the boss. What's a מלך? A boss. What kind of מדה is the boss? The whole וואָרט, you say a person is a חכם, that's a מדה, that's a מעלה. A person is a בעל חסד, What's the מעלה, \"I'm I'm the boss\"? Does it have any מעלה? It just how I'm related to something else, I'm that boss. If there wouldn't be anything else in the world, then I'm nothing. A boss is only שייך if there's something else. Say אין מלך בלא עם. The whole מעלה of a מלך is he has an עם. If he has no עם, he's not a מלך. The whole feeling of מלכות is התנשאות. I'm above. That's not a מידה. That's something that you that's when you measure something, say this is on top of this. Does that describe this? Is it a description? חכמה is a description. מלכות is not a description. מלכות is a ספירה doesn't have anything. What does מלכות mean? I'm the best. The best in what? In חכמה, in בינה, in דעת, in in חסד? So מלכות is built from other things, it doesn't have its own מציאות. The moment it doesn't have מציאות, it's בטל. If it's בטל, it's a כלי for עצמות. So what all the ענין the ענין of עצמות that goes through all the ספירות, not a פשט that the which is there, and it's there in מלכות too, and it takes it from the higher ספירות. But there it's נתגלה. The same thing with יוסף. When you say יוסף was higher than them, there's something higher that's there by everybody, that high מדרגה, but it's not בגלוי, and it came to יוסף, it became בגלוי. So יוסף טאקע came from the אבות, but he had a מעלה בגלוי which they didn't have. And because of that, he was able to be ממשיך everything of them lower, and that's the פשט, אלה תולדות יעקב is יוסף.