נו, מ'וועט דעם גאַנצן עולם... מ'האַלטן רואיג. Nu. We're holding here סעיף ה', but there was something that had to be explained or answered, we missed it yesterday, so we're going to do it today. He mentioned בנוגע שמיני עצרת that Shemini Atzeres is a separate Yom Tov for six things, and the Roshei Teivos is פז״ר קש״ב, I said. And we we're going to hear now what is the meaning of פ' ז' ר' ק' ש' ב'. Payis, the lots, they had a separate one on Shemini Atzeres. Okay, so פ' is Payis, פ-י-י-ס, Payis, okay? ז' is Zman, they had its own... they had Shehecheyanu... they make a new Shehecheyanu, right? The Shehecheyanu is called Zman because we say שהחיינו וקימנו והגיענו לזמן הזה, yeah? ר' is for Regel... רגל בפני עצמו, yeah. ק' is קרבן בפני עצמו... a different Korban... ש' is for שיר, שיר בפני עצמו. The Leviim would have a special song that they would sing... בית המקדש, and ב' is for the ברכה בפני עצמה... a special Brachah... Shemoneh Esrei... The Brachah, which means in Shemoneh Esrei and in Kiddush we say a separate name, שמיני עצרת החג הזה. Or another Peshat, or it's the Brachah that Shlomo HaMelech gave on Shemini... Oh, they gave to Shlomo. Yeah, to Shlomo. And every year they would give a brachah to the melech on Shmini Atzeres, a separate separate inyan. They used to give it every Yom Tov? Ah? They used to give it every Yom Tov? No, Shmini Atzeres. Because by Shlomo HaMelech we find ויהי ביום השמיני ויברכו את המלך. So that's a special brachah, that's another pshat Rashi says. Okay, so now we know in which way Shmini Atzeres is different than Sukkos. So Shmini Atzeres is separate than Sukkos. On the other hand, Shmini Atzeres is a continuation of Sukkos, and the answer is that they're both true. And the same thing is with Yosef. Yosef is כנגד שמיני עצרת, that he's a hemshech to Yaakov, but really he's a separate madregah, and therefore he's able to be mamshich the hamshachot of Yaakov into penimi... Hamshachot of Yaakov down lematah, just like Shmini Atzeres is the time when we're mamshich the hamshachot of makif into penimiut. Now we're holding ה'. All this was in order to come to explain, the sichah started, this is coming to explain what it started in the beginning of the sichah, that we find that the inyan of גלות מצרים and יציאת מצרים have a shayachut specifically to Yosef. גלות מצרים has a shayachut to Yosef, how do we see it? He brought the Yidden to Mitzrayim. He brought the Yidden to Mitzrayim. It was because of him. He was sold to Mitzrayim. It's all because of him that they came to Mitzrayim. יציאת מצרים is a shaychus to Yosef, how do we see that? Because the whole thing was already... No, but what's the connection of Yosef to יציאת מצרים? No, that's galus... גלות מצרים. What's יציאת מצרים? What did he say? Nu. פקוד יפקוד... פקוד, he said פקוד יפקוד אלקים אתכם. He gave the siman of how we will know that the person who is going to come to them will be the right one. That if he's going to say פקוד פקדתי, which is the same lashon as פקוד יפקוד, they will know that he is the one to take them out. So who gave them the siman, which is the koach for יציאת מצרים? That is Yosef. So the whole thing in the sichah, that the Rebbe explained the madregah of Yosef, how it's different than Avraham, Yitzchak, Yaakov, and it's higher than them, etc., etc., is all in order to explain, nu, is all to explain the connection between Yosef and galus and יציאת מצרים. And then now the Rebbe says in סעיף ה', לויט דעם וועט מען אויך פאַרשטיין די שייכות פון גלות מצרים מיט יציאת מצרים צו יוסף... Now we're going to understand the connection between Yosef and galus and יציאת מצרים. And this is the connection: די כוונה פון דער ירידה אין גלות מצרים איז געווען כדי צו מיטנעמען פון דאָרטן ברכוש גדול. The purpose of going to Mitzrayim was to take out the great treasure. Now pshat pshat, it means a lot of money. But this is a Sichah Vayechi. In the Sichah Vayigash, which is a parshah right before this, the Rebbe explains ba'arichut what it means that the Yidden went out ברכוש גדול, and this was the kavanah. It can't mean just רכוש גדול, because the Eibershter said to Moshe, \"Go tell the Yidden to get gold and silver from the Mitzrayim, because if not, Avraham Avinu is going to complain: 'The first part of the promise to keep him in galus you kept, \"And the second part, ברכוש גדול, you didn't keep.\" So the Rebbe asked, \"Do you think Avraham wouldn't wouldn't, if you tell Avraham that the Yidden are going to go out from Mitzrayim earlier and not get any money, you think he wouldn't be happy?\" And the Gemara gives actually an example, the Gemara a mashal: somebody was in jail, they come to him, \"You know, next week we're going to take you out of jail, and we'll give you a lot of money.\" Know what he's going to answer? \"Take me out today, and forget about the money.\" So the Yidden also. So obviously the רכוש גדול doesn't mean the gold and the silver that they cared, pashut the Eibershter wanted they should have gold. Ela mai? The Rebbe explains ba'arichut, and later on in later sichot the Rebbe goes into a lot of details, into other years and other kerachim, but like I said, this is the foundation, that it means the ניצוצות הקדושה which is found in the gashmiusdike things. So when they took out the gold and the silver, it was because it had ניצוצות הקדושה, and that was going to be נתעלה. So Galus Mitzrayim and Yetzias Mitzrayim is for one purpose: to take out the ניצוצות הקדושה, the רכוש גדול. Dos heist, we're starting the top of the page, 835 835, tsu mevarer zayn di nitzotzos hakdusha vos zenen gefunen in Mitzrayim, to be mevarer these ניצוצות. Un ven Yidden hobn farendikt di avodah, when Yidden finished with their avodah, men hot mevarer geven di nitzotzos, when they were mevarer these nitzotzos, iz geven di geulah גאולה, that's when it's the geulah.

Does anyone remember how many nitzotzot they took out from Mitzrayim? How many nitzotzot are there altogether that fell into this world? רפ\"ח, how much is רפ\"ח? ר is 200 and how much is פ? 88, 288. How many of these 288 did they take out from Mitzrayim? Some guessing. There are 250 guesses here, right? 202. Yeah. Where does it say 202? Where is the remez in the Torah? Says when they came out of מצרים, וגם ערב רב עלה אתם, the Erev Rav came to them. Erev Rav means a mixture. Erev is a mixture of a lot of people, but the word rav is ר\"ב, 202. So in Kabbalah it says, וגם ערב רב עלה אתם, the 202 nitzotzot came out. How many nitzotzot are left? 86. So from Yetzias Mitzrayim till today we still have 80 we had 86 nitzotzot, and we're still not finished with them. The Rebbe said we were mevarer all the nitzotzot, but there's something still missing, obviously we didn't come out of galut yet. So there's something still there. So in 210 years they were mevarer 202 nitzotzot, נו? And now in three and a half thousand years we're still not mevarer, it's not finished with the 86. Okay, that's a good sheilah in itself, what's the peshat? I guess those those years they were mevarer faster, ich weiss nisht, whatever, it's not noge'a. Huh? So I said, the Rebbe says we're finished, but obviously there is still something, I don't know what what we have to do. After we finished, we got some loose ends we got to fix up, because if not Mashiach would be here. So there are some loose ends that we got to finish, or after we finish, after we finish the birurim, maybe you know when you finish something, when you have to put something together and you finish it, after you finish, maybe you got to straighten it out. Like we say, you got to put in a lot of pictures in a book, I'm just giving a mashal, and you sit down, takes you 10 a year, you put in all, everything is finished. So now you finish doing it. It's not ready yet, because now you got to write the write the title, write a heading, clean it up, I don't know, I mean they're saying, so something is still not finished with it, cuz if everything would be done completely, Mashiach would be here. So there is something that we have to finish. The Rebbe said this, that, you got to learn more about Mashiach, you got there's something you got to do. But it's so 86. Does anything else ring a bell of 86? Shem Elokim. So it has to do Shem Elokim, tzimtzum, mevarer the 86 nitzotzot, but the Yidden were mevarer the nitzotzot, and that was the whole purpose of galut and גאולת מצרים. וואס דאס איז אויך וואס עס שטייט, אז די גאולה פון גלות מצרים איז געווען בזכות דם מילה ודם פסח. It says they went out of Mitzrayim in the zechut of the blood of milah and the blood of Pesach. Weil der ענין פון דם מילה, cuz what's the inyan of דם מילה? צו מעלה זיין די נידעריגסטע דרגות, ישועת סיום הגוף. The mitzvah of milah is to go into the lowest madregot and bring kedushah even into the lowest madregot. And that's the inyan of a ברית בבשרכם, a brit in the flesh, in the physical flesh. And as we learned before we spoke about milah, that it's in the physical flesh and not in the highest madregot, not in the brain, but in things which are lower, and that's the inyan of דם מילה. So it accomplishes the same thing as בירור הניצוצות. בירור הניצוצות ניצוצות means to take away from the low madregot and elevate it. So that's why דם מילה was an introduction, צו קענען, איז דער כח צו קענען אראפלאזן זיך למטה מטה, און ארויסנעמען פון דארטן די ניצוצות, is in order to be able to lower yourself to a very low madregah, where the ניצוצות are hidden, and to take it out, געקומען פון יוסף הצדיק, it came from Yosef. So going to Mitzrayim and going out of Mitzrayim meant lowering yourself very low and being able to take out the ניצוצות. Yosef, as we said in the whole sichah till now, was a madregah that he was able to take the highest inyanim and reach into the lowest and bring it up. דער עיקר איז יוסף הצדיק געווען דער דורך וועמען עס איז געקומען די ירידה אין גלות. That's why Yosef was the one that through him came the yeridah in גלות, און דאס וואס האט, און דער וואס האט אנגעזאגט די בשורת הגאולה, and he was the one that gave the besorah of the geulah, gave the siman of the geulah. ווייל ער האט געגעבן דעם כח אויף דורכפירן די כוונה פון גלות, he gave the koach to accomplish what the kavanah of galut is, עבודת הבירורים, דורכדעם bringing the geulah, through this bringing the geulah. And just like it was by the geulah of Mitzrayim, the same thing is in this galut, that the when is the whole galut is in order to מברר the nitzotzot, and then when we get all the nitzotzot out and we finish the whole job with everything, we're going to go out of this galut, the same like there. So I just heard once that someone told me, I didn't see it inside, that R'' Nachman Breslover writes, nu, R'' Nachman Breslover writes, and he's somebody that even though Lubavitch is not Breslov, but Lubavitch is be'etzem good with Breslov. The Rebbe quoted him? Huh? Did the Rebbe ever quote him? The Rebbe quoted R'' Nachman Breslover? Yeah. Yeah. Well, they say he has how many sefarim, but mainly Likutei Moharan. But I know from the Alter Rebbe that most of the תלמידי המגיד were against R'' Nachman. They held that his derech is wrong and they were against him. The Alter Rebbe actually defended him. Did he agree with him or he just defended him? He didn't this, he didn't follow his derech, but he did he people said all kinds of things against him and he said, \"No, he's a great person, he's\" So the Alter Rebbe defended him. So Lubavitch was always well, Breslov Lubavitch was close to Breslov. So R'' Nachman Breslover writes some place that before Mashiach, there is going to be Someone's hiding behind the wall there. Oh, you're hiding. I couldn't see you. I was wondering who is this, you know? קל מסתתר, it says. Der Eibershter hides Himself. So he said that before Mashiach, there is going to be a tzaddik that is going to lower himself to the most lowest lowest places to get the ניצוצות דקדושה out in such places that no tzaddik before him ever dared to do it. That makes a lot of sense. We see that b'foel. There are all kinds of things that the Rebbe made to go to places which no one dared to go into such places. And even by the Rebbe himself it wasn't in the beginning, as it took time. Doesn't mean everybody could go there. The Rebbe said clearly that bochurim shouldn't go to the universities and bochurim shouldn't go to the kibbutzim in Eretz Yisrael, because it's not for, but bichlal people should go to places where people before him didn't dare to go. I remember that there was a time that when the bochurim went on מרכז שליחות, where is the place with the casinos, the city? Las Vegas. Las Vegas, no one they they didn't send bochurim to Las Vegas. Las Vegas was not a place that bochurim went on מרכז שליחות. Not not now. Now it's already 40 years, over 40 years that bochurim are going there. But in the year, I remember the earlier years of till the middle of the כ״ף's, there was no such thing as a bochur going bochurim going to Las Vegas. They didn't let. Later on, the Rebbe allowed bochurim to go to Las Vegas, even there. So the I remember the first group who went, so were two bochurim who came there, and knowing it's fine, they walked into a casino. So one bochur right away jumped back, said, \"Whoa, whoa, what are we doing here?\" And the other one didn't didn't know, said, \"What's the problem?\" He walked straight through it to the back and went, took out tefillin, and put on tefillin with guys. That that's the reason why you could send a bochur there, only a bochur like that. Like they tell the story with Shmuel'u, that he was once standing and and in a place where There's two different girsaot of the maaseh, we're gonna hear the real girsa. So some say he was standing talking to somebody, mekarev somebody, and it was in a place where, not far from there under over him was a picture, a poster which was not a tzniyus'dike poster. Some say he was actually standing next to some, whatever. And he was standing and talking to this guy, you know, with all this around, and there was this Ungarishe guy, like a Satmar or whoever, saw that. So later walked over to him, \"How how can a chassidishe person stand there for a half hour when you know mamash where it's...\" So you know what he answered? \"I didn't realize.\" He didn't even realize that there's something not tzniyus'dik there, because a chassidishe bochur you don't doesn't even pay you don't even pay attention. So I guess the bochur that the Rebbe started sending to Las Vegas is because הכל לפי המדריגה. There's things, so that this bochur, I know the bochur, he told me, like I saw you know both guys who came there, so this other guy said, \"We walked in there, I I I ran out,\" he says, \"and this other guy, my my chaver went in and walked in, and went straight you know how they have these doors epes these opening doors, went straight through, and and he said to him, 'What, you didn't even chap that there's a problem walking in there?'\" So the Rebbe lowered himself to places where no one dared before to go because he were able to. But again, depends who, depends what, and as a klal the Rebbe said that bachurim should not go to universities where it's not צניעות'דיק, and not to go to Eretz Yisrael, on the kibbutzim where there it's not צניעות'דיק. So you gotta keep that in mind. No, avadai, not that he didn't realize it's not tznius, he didn't realize the whole thing. He didn't realize this this picture, he didn't realize that there was a picture that because he was No, when he says this, אַ סימן אַ סך מענטשן that could make a mistake. Okay. Okay, let's go vayter. So now we already finished the inyan in the sichah, basically, to answer the sheilah. But now the Rebbe continues, Kevod Kedushat Mori Vechami Admor, the Rebbe said the פריערדיקער רבי האט געזאגט כמה פעמים, he said many times,

אז עס זענען פאראן די חסידישע אושפיזין. וואס מיינט? אזוי ווי די זיבן אושפיזין, אברהם, יצחק, יעקב, און אזוי ווייטער, just like we know there is simple ushpizin, the פשוט'ע אושפיזין, it says in the Zohar: אברהם, יצחק, יעקב, who else? אברהם, יצחק, יעקב, יוסף, משה, אהרן, דוד. Okay, ushpizin. The order, there's shitos, this the order that he just said is the accepted order. There's another order, obviously Avraham, Yitzchak, Yaakov, Moshe, Aharon are always the same order, but the other ones, Yosef who goes first, Yosef or Moshe, also. Anyway, so we have those seven, is יעדער פון זיי אן אושפיזא, everyone is an oreach, a guest, in a באזונדער טאג פון חג הסוכות, a different day for Sukkos. אזוי איז פאראן די זיבן אושפיזין פון די נשיאי חסידות, we have the seven ushpizin of the nesiim, the Rebbeim of Chassidut: Baal Shem Tov, the Mezritcher Maggid, the Alter Rebbe, the Mitteler Rebbe, the Tzemach Tzedek, the Rebbe Maharash, un the Rebbe Rashab. וואס יעדער פון זיי איז אן אושפיזא אין איינע פון די סוכות טעג, everyone is a guest in one of the days of Sukkos. איז פון דעם איז מובן בפשטות, אז כבוד קדושת מו״ח אדמו״ר, so if the Rebbe Rashab is the last day of Sukkos, so it comes out that the פריערדיקער רבי, וואס ער איז דער ממלא מקום, פון דער פארזעצער פון די חסידישע נשיאים אושפיזין, and he's the next one, איז זיין טאג, what comes after the seventh day of Sukkos? Shemini Atzeres. So the Frierdiker Rebbe's day is Shemini Atzeres. Now, let's go a step further, which isn't maybe it'll fit into the sichah, so what's the Rebbe's date? Simchas Torah. Nu, what's going on? And the emes is, by the Rebbe, Simchas Torah was b'gashmiyus, was his day. Simchas Torah, the Rebbe was b'hisgalus, that you could see. The whole hanhagah of Simchas Torah was different than every other day of the year. And Simchas Torah more than Shemini Atzeres, it was Simchas Torah takeh. Even though Shemini Atzeres also had hakafos, but Simchas Torah, that's where the Rebbe was b'hisgalus, it's it's it's I even say, not only after the nesius, even before the nesius, the Rebbe would dance hakafos on Simchas Torah a whole night. 770 upstairs he would dance, and what would happen is he would go into a circle, and whoever he he got behind and he was holding on to him, that guy was stuck, cuz no one would pull himself away. The Rebbe—he wasn't the Rebbe, he was the Rebbe's son-in-law, but still the Rebbe's son-in-law—so people tried to avoid him to just make sure that he doesn't stand right, get right behind them, because then they know they could be stuck for hours. But the Rebbe would dance a whole night. And even one year when the Frierdiker Rebbe was sick upstairs, I think it was תש\"ה, and they came down from upstairs saying that you should know that the noise downstairs, hakafos, is disturbing the Rebbe from sleeping, and the Frierdiker Rebbe was sick. So, the Rebbe told everybody to take off their shoes, and they were dancing hakafos without their shoes so it shouldn't make noise, and they were they were dancing the nigun, and the nigun was sung sung to the word שא, שא, שא, שא, like, \"Be quiet, don't make noise, and not to disturb the Rebbe.\" But the Rebbe danced. And even from before, from in Katerinaslav, when the Rebbe was still a bachur, it was Simchat Torah was his day. So, we see a kesher with Simchat Torah. The same thing goes with the sefirot. We know that just like we have the ushpizin, the rebbeim are also the sefirot. Which sefirot are the rebbeim? Starting from the back. So, there is a problem with the cheshbon. The cheshbon doesn't fit, cuz it starts off with No, Baal Shem Tov, just like here. Baal Shem Tov is what? No. No. No. Baal Shem Tov is keter. And the Maggid? The Baal Shem Tov and the Maggid are both two parts of keter. Baal Shem Tov is atik, the Maggid is arich. And the Alter Rebbe, chochmah. The Mitteler Rebbe, binah. The Tzemach Tzedek, daat. Then I don't know what happens. Then we go all of a sudden that the Rebbe Maharash is hod, and the Rebbe Rashab is the the no, the Rebbe Maharash is netzach, the Rebbe Rashab is hod. Now, what happened in between? Did ever anyone spoke about it, about the sefirot? It's not clear. Ask Rabbi Abrams. He, er iz gekochet in dem, he he knows these these cheshbonot and and they know, ask him. But I remember once by a farbrengen, it was a very interesting farbrengen. The Rebbe said like this, that the Frierdiker Rebbe didn't speak about himself too often in the farbrengens, didn't like refer to himself or speak madregot. But there was one farbrengen that he did speak about it. More once about Yosef, but the one he spoke about the sefiros of the Rebbeim. And he finished off, and therefore it comes out אז דער טאטע, the Rabbi Rashab, is ספירת הוד. So, he came, he made a cheshbon, you know. And then when he repeated it again at the same sichah, the Previous Rebbe, he said, so he went through the list: עתיק, אריך, then he says נצח, הוד, וכולו. So, the Rebbe said this was a a time when the Previous Rebbe was merumaz to what? To himself! That וכולו, what comes after הוד? Comes יסוד. So, the Rebbe didn't say the did not say clearly he's יסוד, but he said it in such a lashon that נצח, הוד, וכולו, so we know he's יסוד. And the Rebbe was talking about this sichah. The Rebbe, during this sichah, when he referred again to this inyan, so he says, so lefi zeh, it comes out that the Rabbi Maharash is נצח, and the Rabbi Rashab is הוד, and the shver is יסוד, וכולו. So, the same biur the Rebbe said on the וכולו of the Previous Rebbe, the Rebbe himself later on went on further: יסוד, וכולו. So, the Rebbe is obviously ספירת המלכות. And by the Rebbe, you could takeh see ספירת המלכות more than you saw the more the ענין of מלכות more than by the other Rebbeim. The Rebbe's hanhagah was hanhagah of מלכות. The other Rebbeim, לאו דוקא. By the Rebbe, בעצם הדבר, it was like a melech. I'm not talking about the Rebbe and everything, it's like a melech. No one could talk to him, no one stand, no one stood in his ד' אמות. Other Rebbeim, people could walk over and talk, at least look in the Reshimot and this, but if the Rebbe Rashab, people said something and. But the Rebbe, it was not shayach. It was mamash like מלכות. The Rebbe's behavior was was מלכות. And that's why you saw on the Rebbe two opposites. What are the two opposites in ספירת המלכות? It's לית לה מגרמה כלום, and it's the highest. Has everything. By the Rebbe, you actually saw these two things. The Rebbe never gave himself any credit, never. He always made himself, you know, like make didn't give credit that he did things, there is whatever is was credit to the Frierdiker Rebbe. It actually started even I heard this from from from Rabbi Nisan Mindel himself, that once, תשי\"א I think, The Rebbe came into Merkos. The Rebbe still sometimes at the beginning would walk into Merkos's office. He walked into Merkos and Rabbi Mendel was sitting there and Rabbi Chodakov was sitting there, and the Rebbe walks in and told him that he just got a letter about something of this, a brachah, he gave a brachah and the brachah was mekuyam. And the Rebbe came in to tell the story. And the Rebbe said, \"דאס זעט מען ווי דער רבי מאכט מופתים.\" He meant the Frierdiker Rebbe. \"You see here,\" so the Rebbe came in to tell over how that the shver, the רבי מאכט מופתים. So Rabbi Mendel turns around to the Rebbe and he says, \"א דער רבי מאכט מופתים. This Rebbe makes מופתים.\" So the Rebbe answered him, \"ביסט א פתי. You're a fool.\" And he turns around, the Rebbe, to Rabbi Chodakov and he says, \"And what do you say?\" Says, \"איך האלט אזוי ווי ער. I hold like him.\" The Rebbe says, \"ביסט אויך א פתי. You're also a fool.\" And this was the first year, but that's all the years like that. The Rebbe didn't like as if nothing by him. And on the other hand, the the accomplishments and the things that the Rebbe accomplished is כולל of everything all that the Rebbeim did v'chulei. So the Rebbe is exactly like ספירת המלכות. So it fits. The same thing here, the Rebbeim, all from the Baal Shem Tov on, are the ushpizin. Sukkos. שמיני עצרת is the Frierdiker Rebbe, and as the Rebbe will explain the connection to the Frierdiker Rebbe, then you have obviously, then comes שמחת תורה. שמחת תורה, that's the Rebbe's day. We'll see in the sichah, does this inyan that שמחת תורה is the Rebbe's day fit to the hemshech of the sichah? Because the connection to the פריערדיקער רבי, שמיני עצרת, which is Yosef, we have a right connection right away, before anything else: the name! The name! And the Rebbe connects it, that the name Yosef of Yosef is connected to to the Frierdiker Rebbe. Now בנוגע שמחת תורה, we have to find other רמזים, if there are, but al kol panim, there's definitely a connection. But the Rebbe is going to connect this to the inyan that he said before, what Yosef is and what the Frierdiker Rebbe is. And how does דם פסח have to do with being in the lowest? Well, the Rebbe doesn't explain, unless it's in the הערות. You'll see if the Rebbe explains דם פסח, what he wants to say. Because it's, when they brought the קרבן פסח, what did they do there? They