Does everyone have their sichot or is the ganav again? Chassidishe ganav. I just don't know why he needs so many copies, the ganav. They steal one copy because he needs it. No one loses. It's only stolen. You think they steal from him too? Oh, he says he gives them out, יפוצו מעינותיך, so he gives out to people. He steals from the rich to give to the poor. Robin Hood. Okay. We discussed everything, right? Sure. Okay, we're holding here at the end of 833. The Rebbe is explaining the the connection between Yosef the similarity, actually, between Yosef and Shemini Atzeres. Avraham, Yitzchak, Yaakov is Pesach, Shavuos, Sukkos. Yaakov is Sukkos. Shemini Atzeres is an extension of Sukkos. Same thing with Yosef. Yosef is an extension of Yaakov. And just like Shemini Atzeres has two inyanim, two opposites in it. On one hand Shemini Atzeres is a רגל בפני עצמו, it's a separate Yom Tov. The raayah is we say shehecheyanu on Shemini Atzeres even though we said shehecheyanu the first days, unlike when פסח, שביעי של פסח, we do not say shehecheyanu because it's not a separate Yom Tov. And Shemini Atzeres we say shehecheyanu again. So we see Shemini Atzeres on one hand is a separate Yom Tov, on the other hand it's called Shemini Atzeres. It's the eighth, which means it's a hemshech. So the Rebbe explained they're both true. It's a hemshech, but the reason it could be a hemshech is because it has something special. Yeah? Just certain, sometimes it says that Shavuos is like the second half of the Yom Tov. But we don't call it like that. Shemini, yeah, but here not. Yeah, Shavuos we don't. And the Rebbe explained al pi Chassidus that Sukkos, all the hamshachot are nimshach, but בדרך מקיף. It can't come down lematah in a pnimiyut. Shemini Atzeret, it comes down in a פנימיות. So it's not a it's not a new thing. It's taking the old המשכות of Sukkot, that's all it is. But it has something special that Sukkot doesn't have, something more, and that's why it's able to bring it down. Same thing with Yosef. Yosef doesn't have his own madregah, new madregah. It's taking Yaakov's madregah and bringing it down. The fact that he could bring it down shows that he has something special that Yaakov doesn't have, and this also means that the Avot don't have. Okay, we're holding at the bottom of 833. Noch mer, it's more than that. סוכות האט מען מקריב געווען שבעים פרים כנגד די שבעים אומות. Sukkot, they brought the 70 animals, the 70 פרים for korbanot. And it says why did they bring it? The Gemara says, כנגד the 70 אומות. Now they didn't bring 70 in one day or they didn't bring 70 every day, but how did they do it? What, what? Pochet veholech. It went backwards. First day was 14, then 13, 12. So if you add them all up together it'll come out to 70. So they brought it why? Because it's כנגד the 70 פרים. Shemini Atzeret was not part of the חשבון. Shemini Atzeret, how many did they have? One. פר אחד, איל אחד. What's the difference? So the Rebbe explains, דאס הייסט דאס פון די המשכות וואס בחג הסוכות זענען נמשך געווארן בבחינת מקיף, that the המשכות that came on Sukkot because they were מקיף, קענען די אומות העולם האבן א יניקה און אנהאלט אין זיי. So the goyim could still have a connection to it. דערפאר האט מען מקריב געווען די שבעים פרים כדי צו מברר זיין די שבעים אומות. So they brought the שבעים פרים because bringing korbanot is a בירור and it connected to the 70 nations, you were able to מברר the 70 nations. אבער בשמיני עצרת, כאטש דאן קומען אראפ אלע המשכות למטה. Shemini Atzeret the all לכאורה, they are all the same המשכות as Sukkot, come down. פון דעסטוועגן האט מען מקריב געווען א פר אחד, איל אחד, there was only one, וואס אויף דעם שטייט יהיו לך לבדך ואין לזרים אתך. Only you, goyim had no connection. אז די זרים האבן נישט אין דעם קיין שום אחיזה און יניקה. The goyim have no connection, no nourishment. So this is בדוגמה צו מדרגת יוסף, וואס אפילו זייענדיק אין מצרים ערות הארץ, האט ער אים האט עס אים כלל נישט מבלבל געווען צו זיין בתכלית הדבקות באלקות, ואין זרים אתך. Yosef was the same thing. The גוים had no effect on him. The other שבטים, the גוים could have had an effect. Had they been together with the גוים, who knows, that's why they were shepherds. And Yosef was not affected by the גוים, similar to Shemini Atzeres.

I want to explain just this for a few moments. It says, why do the גוים have a yenikah or a connection to Sukkos? Because the hamshachah is bechinah makif. Now, what does that mean? Why is it like that? The Rebbe doesn't explain it at all, because it says in Chassidus, the Rebbe doesn't have to explain everything, it says in Chassidus again and again. But what's the pshat? Why is it that because the hamshachah is bechinah makif, the שבעים אומות, the nations could have some kind of connection, and Shemini Atzeres, when it's not bechinah makif, when it comes in the pnimiyus, then they have no connection? So, one nekudah is not the the second half, that because Shemini Atzeres is so high, they can't have a connection. But what's the pshat, what's it noge'a to makif? Not like that's that's exactly it. What I'm trying to say is, I'm not asking a kushya, because Chassidus explains this be'arichus, that kelipah could get more yenikah from makif more than they could get for pnim'i. Now let me explain. It says in Torah Ohr, look at the Torah, it says in that maamarim. The Emes is that kelipah gets its whole yenikah from kedushah, from Elokus. How do you know that? How does it there? How does exist? Can't be There's no such thing as existing something without Elokus. So it has that yenikah from Elokus. The only thing is it gets very, very little. It gets very little. Why? Because kedushah only gives to those that deserve, or as the lashon that's brought down, אין השכינה שורה אלא במי שבטל אליו. The Shechinah is there, kedushah is there, Elokus is nimshach only to something that's batel. Kelipah is not batel, so kedushah can't come. Nu, they cannot get hamshachah of Elokus. But they only get a little bit. Why did they get a little bit? Because everybody, everything has a little bit of bitul, enough to to to exist, to survive. What kedushah really want What kelipah really wants is to get more. They can't get more because they only can get if they deserve, if they're batel. So they have an eitzah, they're trying to get this is like a maamar in Torah Ohr, other maamarim, too, but in Torah Ohr, lately in Parshas Vayishlach, Parshas Vayeitzei, in Parshas Vayeitzei, I think Vayeitzei, that kelipah tries to get from makif. From makif it could get. Why? Because when it's a pnimi, it means it's connected, it comes into a pnimiyus, so if you're a keli to it, you can get it. If you're not a keli, you can't. Makif, you don't have to be a keli. B'gashmiyus, if you want to put something in the glass, the glass has to be a keli. If you pour too much, it'll fall out from the glass. Why? Because there's no keli, the keli can only take a little bit. So kelipah also, since pnimiyus means it goes inside, it can't go inside kelipah, so kelipah can only get a little bit. Makif means on the outside. On the outside, let's say if you want to pour water in a glass, so you pour into the glass, the glass could take 10 oz, it's 10 oz. What goes outside, you could have 20 oz, you can have 100 oz. There's no shiur, there's no limit, because it's not in the pnimiyus. Um'meila you don't have to be a keli for it. So קליפה, even though it's not a כלי, but from מקיף, it could get. In other words, in Chassidut, it says מקיף is so high that what happens down here or what is not נוגע. You couldn't care. Chassidut brings the lashon of the פסוק, שממית בידים תתפש והיא בהיכלי מלך. Can someone translate those words? שממית בידים תתפש והיא בהיכלי מלך. Yes! The spider web. You could feel a spider web, yes, but you could find it in the palace of the king you find spider webs. Why? Because in the in the palace of the king, they're involved in such high matters Who cares spider web ah'er, who cares? If you lig in small things, then you want things, this has to be clean, but if you're in a person what's ligt in hechere inyonim doesn't care about these things. So when you're מקיף, it means who cares if you do like this. It's like you say, you know, the cockroach that was going here deserved I should do it, and if it's not, you know, if it if it if they did something like this, \"Ah, it doesn't deserve, I won't give it,\" that makes no sense. Who cares what the cockroach does? An ant on the floor. So from מקיף, everything that we do down here is like an ant, who cares? M'meila, you're good, you're bad, it could you could get anyway. So קליפה tries to get from מקיף. So that's why the seven days of Sukkos, where the המשכה is מקיף, קליפה tries to get. And we find that in many places that קליפה tries to get from מקיף. Says, why did Haman make the tree 50 אמות high? Because he wanted to reach שער הנו״ן, שער הנו״ן is מקיף. And from there he thought he, as קליפה, would get. So קליפה can get from מקיף. From פנימי, קליפה can get can't get. Now normally we say why can't he get from why can't קליפה get from פנימי? Because פנימי is lower. So you what you do makes a difference, so if you're bad you can't get. Here we're saying it can't get because it's higher. What do we say? There's something higher in Shemini Atzeret, that's why קליפה can't get. How does that fit to what we're saying? No, it has, and it's taking the מקיף into פנימי. But from מקיף it could get. And it takes the מקיף into a פנימי, what does that mean? No, it takes the מקיף into a פנימי, so it has that high מדרגה, but in a form that this high מדרגה is in a מצב that it's תופס מקום what happens down here. That's why it's a פנימיות, but it's the same מדרגה. But the truth is it's even deeper than that. The פנימי here, why is it able to be lichora this is such a high מדרגה of מקיף, how could it come down in the פנימיות? Why doesn't it come down Sukkos in the פנימיות, we said? Because it's too high. How all of a sudden Shemini Atzeres it could come down? So we say it because it's even higher. So that's called, let's give the right words to it, Chassidus says it's an inyan in Chassidus which is noge'a to know, nu, the vort is there is חיצוניות המקיף and פנימיות המקיף. חיצוניות המקיף, קליפה could get. פנימיות המקיף, קליפה can't get. That's the answer to a stirah, because it says in many places in Chassidus that קליפה gets from מקיף, and in other places in Chassidus there's a lashon that says that אור המקיף מסמא עיני החיצונים. The אור המקיף מסמא means blinds the eyes of the קליפות. So קליפה can't get from מקיף. Here it says קליפה gets davka from מקיף, here it says קליפה can't get from מקיף. The answer is depends which part of מקיף. חיצוניות המקיף, because it's מקיף, קליפה could get. But if you look into the מקיף, the real, real פנימיות of what the מקיף really is, there only kedushah could get. That's why it says there is a pasuk that says, ״הלוא אח עשו ליעקב״, is anyone familiar with the end of the pasuk? ״ואהב את יעקב ואת עשו שנאתי״. Yaakov and Esav are brothers, I love Yaakov, I hate Esav. So Chassidut says, what do you mean Yaakov and Esav are brothers? Who doesn't know they're brothers? When they're brothers, it means they're both the same. They're both the same. So there is a madregah where they're both the same. There's no difference how you behave, who you are. What madregah is that? מקיף. Nevertheless, if you're talking about מקיף, the pasuk says, but still, I love Yaakov and I hate Esav. Why? Because if you look in the real, real מקיף, the depth of the מקיף, who's the ikar there in the real, real מקיף? The highest madregah is Yidden, not goyim, kedushah, not kelipah. So that's the peshat here, that when Sukkos is מקיף, קליפה could get. So kelipah could get because it's חיצוניות המקיף and it's not such a high מדרגה מקיף. Comes Shemini Atzeret, that same מקיף is nimshach, but through it which mamshich the פנימיות המקיף. So it comes down in the פנימיות, and because of פנימיות המקיף, קליפה falls away and ״פר אחד איל אחד אין לזרים אתו״. Yeah. Not we can say, it's beferush like that. Not only we can say, that is. But what is the peshat? You build and you build up, and you come to a matzav of a madregah which is higher than the seven, which could bring down the seven. Can anyone give me an example, where else do we where do we find the same thing? We have the seven days and then we have the eighth day and it's a hamshachah and it's it's a Where? Okay, that's not what I had in mind, but you are right. Brit milah, What? Where do we see? Where is there a pasuk that talks about the eight? Which פסוק, ויהי ביום השמיני? By the משכן, ויהי ביום השמיני. That's שמיני למילואים, the eighth day of the miluim, of the the preparation to build the Mishkan. So, there, in the sichah in חלק ג', like I said חלק ג' is the so these חלקים are the יסוד to everything the Rebbe has spoken many many שיחות later. It says there he brings the Kli Yakar. The Kli Yakar says that Shemini is a high madregah, higher than seven. What's seven? Seven is sheleimut. שבע, seven is The seven days is a complete week, עד כדי כך that the seventh day is Shabbos, the holiest days, the completion. But that doesn't come to the eighth. And he says a לשון, which is so strange, the Kli Yakar says that seven לגבי eight is כחול לגבי קודש. Seven is Shabbos. Shabbos is שבת קודש. And he says, it's כחול לגבי the eighth, לגבי קודש. That's how high the eighth is. And the sichah, there, the Rebbe explains that it's called a separate day. It's not the same like the seven. והראיה, on that day the Shechinah came down, and the Kli Yakar says, why was the Shechinah Why did the Shechinah come down davka on שמיני, שמיני למילואים? Cuz that's the eighth. The eighth is something special, much more. שבע is teva is למעלה מן הטבע. Exactly. We see everything is divided in seven, seven days of the week, What else? Seven middot, what else? Seven a year Seven years of shemitah, what else? Seven mitzvot, okay. It says the מצוות דרבנן, seven מצוות בני נח. What else seven? You said seven years of shemitah and Seven shemitot in the Yovel. That's we're saying Trying to say the higher dargah. That's the Shemini. That's נגלה למשיח. That's כל השביעין חביבין. I'm trying to say, where do we see, fakert, the not the חסרון, but seven is שלמות of טבע only. What else is there seven? Seven מדות. Nu, he says Seven weeks between Pesach and Shavuos, which is also a cycle. Seven רקיעים. There are seven heavens. And that's all seven. The eighth is the highest, is something div- different, something higher. And there the Rebbe explains the same thing, that seven Eight, I mean, has both inyanim. On one hand, eight, nu, is a hemshech to the seven, and, at the same time, it's something completely different, which is exactly like Yosef. Yosef is a hemshech to Yaakov. Nu. What is this? סדר קבוע of listening to the שיעור למעלה. A שיעור סדר קבוע. So, Yosef is the same thing. Yosef is a hemshech to יעקב, אלה תולדות יעקב יוסף, and at the same time Yosef is his own מדרגה higher than the rest, higher than Yaakov, higher than the אבות, higher than the שבטים for sure. So, this is the connection between Yosef and Shemini Atzeres. נאך אן הסבר אין די שייכות פון שמיני עצרת צו יוסף. Another explanation in the connection between Shemini Atzeres and Yosef. צווישן די טעמים וואס דער יום טוב ווערט גערופן שמיני, הגם עז ער יום טוב פאר זיך One of the reasons why this Yom Tov is called Shemini even though we said it's a separate Yom Tov for itself, איז ווייל אין אים לייט די מדריגה פון שמיני, וואס איז העכער פון סדר השתלשלות. In Shemini Atzeres shines the מדרגה of שמיני, which that מדרגה is higher than סדר השתלשלות. And as we said went through the whole thing now. דער מספר שבע מיינט דעם גאנצן סדר השתלשלות וואס איז אויסגעשטעלט און איינגעשטעלט, און ס'איז אלץ פון זיבן. Seven represents סדר השתלשלות, where everything is in seven. שבעת ימי ההיקף, it's called seven days. What's taich, seven days of the היקף? We said seven is not מקיף. No, seven is מקיף. This is the pnimiy, what- whatever. What's טייטש שבעת ימי ההיקף? What's the word hakef here? Ah? What is this? Seven days of s- surrounding? That means the seven days of the cycle. A hakef is a cycle. What's a cycle? A cycle. That's what, yeah. Cycle, it's a circle. It's seven days of the cycle. דער מספר שמונה ווייזט אויף דער מדריגה וואס קומט נאך און איבער דער מספר שבע, that comes higher than the seven, העכער פון סדר השתלשלות. און ווייל אין שמיני עצרת לייט די מדריגה פון שמיני, since in Shemini Atzeret, nu, the level of Shemini shines, וואס איז העכער פון סדר השתלשלות, which is higher than סדר השתלשלות, איז עס נישט באגרענעצט אין זיינע מדידות, fine, in זיינע מדידות והגבלות, not limited to any הגבלות, דערפאר קען אין שמיני עצרת אראפקומען אין א פנימיות אויך די המשכות וואס זענען העכער פון וועלט, וואס זענען נמשך געווארן אין סוכות בבחינת מקיף. Since it's such a high madreigah, you could have all the hamshachot that were there in the, in the makif could come down in the pnimiy. And that's all hinted in the number Shemini, because it's on top of the seven. Where do you have, efshar, a remez that the eighth is the one on top of the seven? In Chassidut, it's brought down on the פסוק אז ישיר משה, what's az? Az is eight. It's eight. But it's not a ח'. It's an א', the lashon in sefarim that it says, that az means the א' הרוכב על ה-ז', the א' that rides on the seven, which means it's on top. So, one and seven equals eight. But here we're stressing the fact not only that it's the eighth, because the eighth shows only a hemshech to the seven. Here it's making the א' as a separate entity. So, it's the one, but it comes on top of the seven. So, it's a madreigah of א', and א' we always know refers to the highest מדרגות, אחד, א' is אלופו של עולם, א' is יחידו של עולם, א' is the א', and that's on top of the ז' as the madreigah of א' that comes after the ז'.

אזוי געפינען מיר אויך ביי די ענין פון מילה, find by a ברית, וואס איר מצוה איז ביום השמיני, the eighth day, ווייל דורך ברית מילה ווערט נמשך די בחינת שמיני, because through milah you reach such a high מדרגה וואס איז העכער פון השתלשלות, גיט עס א כח צו ממשיך זיין די העכסטע מדרגות פון קדושה, through milah which is such a high madregah it brings down all the madregot of קדושה וואס זענען העכער פון די וועלט, which are higher than the world, which is the madregah of כתר שלמעלה מהשתלשלות. It's keter, and keter is higher than השתלשלות. And the ha'arah says, מצות מילה is almost the only mitzvah, mitzvot aseh that if you don't keep it, you get karet. Usually karet is only for a mitzvot lo ta'aseh. If you do something that you're not allowed to, certain aveirot, you get karet, but not keeping a positive mitzvah is no karet. No such thing. A person chas veshalom doesn't put on tefillin, doesn't get karet, doesn't get, doesn't get malkot. There are only two mitzvot aseh in the whole Torah that if you don't do it, you get karet, and they are milah and and קרבן פסח. If you don't do those, any of these two, you get karet. The word karet is the same אותיות as keter, and that's what the Rebbe says here in the ha'arah. And that's why he says that the eighth day is connected to כתר שלמעלה מהשתלשלות, און ס'האט, so this has such a כח to bring it down און צוזאמענבינדן מיט יסוד סיום דגופא, connected to the body, the physical body, and the end of the body which also shows the lowest מדרגות, דאס ענדע פון גוף האדם, the end of the body, דאס הייסט אז דורך ברית מילה ווערט אויך דער גאנצער בשר גשמי פון א אידן אויסגעאיידלט און פארבונדן מיט'ן אויבערשטן, א ברית עולם, and even the physical body of the person gets refined through the brit and gets connected to Hashem. That's all, why is it able to happen? Why through other mitzvot you can't, it's not a mitzvah that the body gets connected? Because they're not so high. Can't come down so low. You have to be very high to come down so low, like we said by Yosef, that Yosef is very high, that's why he could bring down everything low. און די מדרגה פון Shemini וואס איז מאיר אין Shemini Atzeret, this madregah of Shemini, which we said shines Shemini Atzeret, דאס איז די מדרגה פון Yosef HaTzadik. That's the madregah, צדיק יסוד עולם. And why does he bring the pasuk all of a sudden, צדיק יסוד עולם? Because of Yosef, but why, by every tzaddik we can say it, why davka does he mention it to Yosef? Because he wanted to connect it to brit milah, and he said brit milah is connected to which part of the body? Yesod. And he said before יסוד סיום דגופא, the end of the guf that's yesod. So yesod is connected, and he's trying to show the connection between the eighth of brit milah and Yosef in the same madregah, so he says the word יסוד, צדיק יסוד עולם. And yesod is connected to the dargah of Shemini, because the lowest is connected to the highest. And we see another connection between Yosef and sefirat, midat, sefirah, midat hayesod, in which way? Nu? Yeah? Ha? Okay, it's true, it's foundations, but since we're saying that yesod is connected to the brit milah, and he was in this mitzvah, he was very, very strong, that anything that's connected to this inyan, he overcame his yetzer hara, even though with all the, Gemara tells us all the things that she did to him. Not brit milah, with the inyan which is connected to the same part of the body. And he was so strong in it, ad kedei, and the Gemara tells what she did, what she tried, how she tried, the midrashim, what they say, how she went out of her way, tried to convince him to do the aveirah, all kinds of things. And nevertheless, he stood strong. Why is it? Because he was the midat hayesod, the midat hayesod in kedushah worked on it, that's why צדיק יסוד עולם. But it's all connected also to brit milah, because the Rambam says in in Moreh Nevuchim that one of the reasons for ברית מילה, one of the reasons for ברית מילה is that that weakens the ta'avah that's connected to this part of the body. And Yosef, he was the one that had this koach to weaken the koach, so that's all connected to the דרגה of שמיני. Why does milah have the koach? Because milah is a דרגה of שמיני.