It's to be a very interesting ענין מחנוכה. What we're going to try to do, we have Monday, today is Monday, Tuesday, Wednesday, Thursday back Thursday, a regular day. So I would like every day to learn a whole sichah. Yeah? We won't go as slow as we go every day 4:30. So we'll just go through the sichah, I mean maybe a stam stop a few things to explain, but the Rebbe explains the nissim, very down down to not practical in inyan, but very pashut to the words of the הנרות הללו, the words of על הנסים. Pashut to explain it. Okay. בתפלת Al Hanissim, this is from חלק ל' as you could see. In the tefillah of Al Hanissim, שאימרים בחנוכה, that we say Chanukah, and we thank the Oibershter for the nissim, so we mentioned in the על הנסים: מסרת גבורים ביד חלשים, you gave over the strong ones in the hand of the weak, רבים ביד מעטים, many in the hand of the few, טמאים ביד טהורים, the tame'dik in the hands of the טהור, רשעים ביד צדיקים, the רשעים in the hands of the צדיקים, וזדים ביד עוסקי תורתך. זדים means people, like the Rebbe will explain, people who do aveirot. זדים comes from the word מזיד, if you do an עבירה במזיד. So they were given over in the hands of those that are עוסק in Torah. וכבר תמהו מפרשי התפלות. So those that the מפרשים on siddur, on the davenen, asked a שאלה, ששלשת הסוגים האחרונים, the last three categories, טמאים and רשעים and זדים, לכאורה אין זה מפעולת הנס. Lichorah it's not part of a nes. When we are trying to explain that the Oibershter made a nes, so the first two make sense. If the few or the weak won over the strong, that's a nes. If the few won over the many, that's a nes. But what's the nes that the טמאים fell into the hands of the טהורים? And the רשעים fell into the hands of the צדיקים? And זדים, the bad people fell into the hands of עוסקי תורתך? The טומאה וטהרה ורשעים וצדיקים וזדים ועוסקי תורתך אין ענינו גבורה וחולשה. It's not of a strong or weak. להחשיב התגברות הטהורים על הטמאים לנס, to say that the fact that the טהורים, the fact that the kasher'dik, the fine people, the good good Yidden, the people the Yidden won over the goyim, they're טהורים, that's eppes a nes? What's the nes here? So why is it mentioned here in Al Hanissim when we thank Hashem' for the nissim?

הנה יש שתירצו, some answer על פי מאמר חז\"ל, מאן חלין רבנן. Chazal say who are people who are sick? תלמידי חכמים. Why? דאפילו בבריאותן הן תשושי כח. Even when they're healthy they're they're weak. מפני שהתורה מתשת כחן. Torah makes you weak. There is a pasuk that says Torah, there is a based on a פסוק איש ותושיה, the Gemara says, תורה מתשת כחו של אדם, תורה makes a person weak. It gives strength also, but it makes a person weak. The Gemara even says Gemara that the Yidden are עזין שבאומות, the Yidden are the strongest of the nations, but l'poal they're not. Why? Because the Torah weakens them. So people who study Torah become weaker. ונמצא, so according to this comes out, שיש גם בענינים אלו גבורה וחולשה. So when we say that these people learned Torah and the ones that didn't learn Torah fell into the hands of those that did learn Torah, it's also weak and strong. בכח הנס, from a נס, החלשים על הגבורים, because it was a nes that the ones that learned Torah won, and the ones that learned Torah are usually weak, so that's a nes. ולפי זה, according to this peshat, the Rebbe adds, אין כאן אלא תוספת ביאור עליפות נס דגבורים ביד חלשים. So mainly the main vort is that the strong fell into the hands of the weak. Later on we just explain why were the Yidden weak, besides the fact that Yidden were weaker than the goyim, certainly those that learn תורה, שזה שבני ישראל היו חלשים, the fact that Yidden are weak, אינו מפני שכן הוא טבע גופם, it's not because they're naturally weak, אלא יען שהיו עוסקי תורתך, because they study תורה, התורה מתשת כחו של אדם, תורה makes you weak. So comes out that when we said these words that the Oibershter made that they fell into the hands of the ones that study Torah is also a nes, but for not a different nes than the one before, it's the same nes as before. And the nes is that the Yidden, the ones that study Torah are weak and nevertheless they won. אמנם, the Rebbe obviously doesn't like this peshat. נוסף לזה, first of all, שלפי זה אין זה מדגיש גודל הנס. What does it add? It already says that they were strong and we were weak. ומאי נפקא מינה מה היא סיבת החולשה והגבורה? What difference does it make why we were weak? This is only an explanation. The nes is the first thing, that they're strong and we were weak and they and we won. Then he explains why were we weak, according to this peshat, because we learned Torah. What difference does it make? הרי גם בגוף, so besides, that's one she'eilah, why would we mention that extra thing, who cares, how does that add to the nes? But besides that, הרי בגופו ענין לפי פשוטו קשה לפרש כן. Besides that, it's hard to explain this peshat, why? כי ענין זה שייך רק לאלו שתורתם אומנותם. Where do we find who, which people are weak? We said those that study Torah, but it's only those that sit and learn all day, that's their profession. על שהתורה מתשת כוחו כנ\"ל, that makes them weak. It doesn't mean that a person who is a baal habayit and has a shiur, a keviut in learning and he learns an hour a day, that makes him weak. The main people that weak, the people that are involved in Torah the whole day. ואם כן, מלבד זה שעדיין אינו מבואר טעם אמירת טמאים ביד טהורים ורשעים ביד צדיקים. So now we have another problem. Besides the fact that this only answers one of the three, the kushya that the mefarshim had was on three: טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך. The answer that they give only fits to the last one, that he mentions that they didn't, don't study Torah, we study Torah, that's why we're weak and that's the nes. So number one, what about the other two? What does the טמאים ביד טהורים add? What does רשעים ביד צדיקים add? But besides that, שבא שלא מודגשת בהם מעלתם בתור לומדי תורה, there it doesn't mention that they learned Torah. Tzadikim has nothing to do with Torah, I mean, has nothing to do with Torah, but it's not learning Torah. Tehorim is nothing to do with Torah. The only one is עוסקי תורתך. So this only answers that one. But besides that הרי גם בנוגע לזדים ביד עוסקי תורתך, even the third one, where it says clearly that the zedim fell into the hands of those that study תורה, קשה לפרש כן. You can't say, it's hard to say that פשט, כי דוחק לומר, it's hard to say שכל אנשי הצבא של מתתיהו ובניו היו רבנים. All the soldiers of Matityahu's army were all חכמים, שתורתם אומנותם? Why aren't you listening there? Listening? Yeah. You there? I'm talking to you. Why, are you listening? It's not, it's not a hard shichah. It's just Really, the reason I'm doing this is to make it easier on you guys, cuz to sit in zal and do nothing is much harder than sitting and listening to a shichah. I can tell you that. Cuz you you'd go crazy sitting and doing nothing. So reading, as much as he's talking about Tehillim, it's so boring. A shichah is, it makes it easier. At least you're listening to something, and you don't really have to do much. You just sit and listen. You don't have to involve... You can ask she'elot if you want, but you don't have to get to make it makes it easier, Chanukah easier to pass. I have a question. Yes? It's not I mean On the shichah or on what we just said now? Oh. It says that Torah is מתשת כוחו של אדם, right? Yeah. And we said that, and you said that normally Yidden are, were the strongest nation, right? So Yeah, but the Torah weakens. But what makes us the strongest nation? No, that's that's some Cuz we're, you know, we're Yidden, we have the Torah, so. No, no, Torah is a strength also, Torah is strength, oz vetushiyah, Torah is oz also. But gashmiyut, that's a רוחניות'דיקע ענין, but in גשמיות תורה makes you weak. Torah makes you weak, you sit and learn Torah all day. I think פשוט'ע פשט, if you learn Torah all day, I mean, I don't know, this is not the real peshat, this is just, maybe a joke, you don't do exercise, you don't, you just sit and, you know, Yiddish, kvetch a bank. Yiddish, I'm already used to say kvetch a bank, you sit in the bench, and you sit on the, press a bench, and sit all day and you learn. No, so how much koach can you have? The guys who go out and play ball, and you know, so they'll do exercise. Now, lifting Gemaras is also Okay. It's it's a workout, okay. Especially מסכת שבת is a big Gemara. Could you say that it's just like, it's maybe poetic, the way they like, the על הנסים? Yeah, but it has to make sense. No, it makes sense. It's a nice thing to say. No, no, but that's a nes. We're saying על הנסים, על הפורקן, and what's the nisim? בימי מתתיהו this, and you made a nes. No, it has to make sense. And there's no such thing as in davenen poetic. They make it, but a פיוט, what's the טייטש of a פיוט? Huh? פיוט is like What's a פיוט? A poem? Yeah, a poem. So that's poetic. Most of the פיוטים are poetic, but every word makes sense. They were written by tzadikim, by גדולי ישראל. This probably was written by the אנשי כנסת הגדולה, so everything has to make sense. Every word is meduyak. So, just like the other sichah that we learned, in הנרות הללו, every word is מדויק, תשועות, ניסים ונפלאות. Okay, so now we have three she'elot. According to Rashi, there was 12 people. It's possible that each one was Yeah, but that that Rashi is in itself, I mentioned Shabbos in shul in my speech, I mentioned that Rashi that I don't understand it, so guys came over trying to find things, no one found anything. The best that they found was ArtScroll. Says that the Elazar was a, must have been that it's a different guy, not one of the sons. Okay, another guy. Cuz I had many she'elot: Elazar isn't he one of the sons? Where do you get 12 sons, and why were only 12? No one Someone showed me that the סדר הדורות brings this Rashi, and he says he has no idea where Rashi took it from. Then someone brings that there's a midrash that Matityahu had five children, there's a midrash he had seven children, there's a שיטה he had 12 children. Okay? But still, doesn't it say that he gathered people to fight? Yeah, that's what it seems like. So, how does Rashi say...? Okay, but that's a different inyan. So the bottom line is we have three she'elot on the peshat of that מפורש. That מפורש is דבר שלום. The Rebbe brings in the הערה. So there are three she'elot on this peshat. Again, what's the she'elah on this that the mefarshim ask? When we mention the nissim of Chanukah, so what's the nes in the fact that they were טמאים against, we were טהורים and they were טמאים, they were we were צדיקים and they were רשעים, we were עוסקי תורתך and they were זדים. What's the nes there? So the Dvar Shalom gives one an answer, that learning Torah makes you weak, so that's also a nes. But we said that they were strong and we were weak, so we explain why we were weak because we learned Torah. So the Rebbe has three shailos on this pshat. What are the three shailos? Someone tell me. One shailah, that's not the order, but still, one is it only answers the third thing, doesn't answer the first two. What's the other shailah? Who cares the סיבה, it's only a reason why we were strong or why we were weak and they were strong. But it doesn't add to the nes, so why mention it? That's a second thing, and what's the third thing? No, what's the third shailah? What's the third shailah? That only by תורתם אומנותם, somebody learns all day, that's the person that gets weak. But somebody only learns a little bit, so you're going to say that every soldier, all the soldiers in the army, were all people of תורתם אומנותם and learned all day to say that they were all weak? Now the Rebbe on that פרט continues,

ובפרט על פי מאמר חז״ל, especially the Chazal say, שלולי דוד שעוסק בתורה לא עשה יואב מלחמה. When Yoav, Yoav was a general, and David had מלחמות, so David sat and learned Torah, Yoav went to war. So it says, if not for David who studied Torah, Yoav wouldn't be able to fight the war. זכותו של דוד שעוסק בתורה עמדה לו ליואב במלחמותיו של דוד. That the זכות of David, that David studied Torah, that זכות made that they should be able to win the war, otherwise Yoav wouldn't win the war. שמזה מובן, from that we understand, שבבעת המלחמה, at a time of the war, על תלמידי חכמים, רבנן, החוב ליתחזק יותר בלימוד התורה. Farkert, the חכמים shouldn't go to the war. At a time of the war, how do תלמידי חכמים help to win the war? By not going, כדי שזכותם תגין על אנשי הצבא והמלחמה. So their zechut should be magen on the people who fight. ואדרבה, דווקא בזה תלוי ניצחון המלחמה. That's what the Rebbe once spoke of of Tishrei, בנגיעה that in Israel they want to draft, because now they're takeh doing it, they wanted to draft yeshiva bachurim. Which even in the United States they don't draft yeshiva bachurim. Even in the time when there was the draft, my time when I was in yeshiva, there still was a draft, but the yeshiva bachurim were p'turim. We were 4D, 4H, forgot already. One of them is the meshugaim, one of them is the, is yeshiva bachurim. I forgot which number. I think we were 4H. But the numbers was one next to each other. One is meshuga, the meshugaim were free from being drafted, and so the, not yeshiva bachurim davka, it's called divinity students. Those that study to be a rabbi or להבדיל to be a גלח. So they, but the yeshiva bachurim were p'turim. But in Israel they wanted to take בחורים. So the Rebbe once spoke about it and they said, lichora, their ta'anos is a right ta'ana. And the Rebbe quoted, used the לשון הפסוק, האחיכם יבואו למלחמה ואתם תשבו פה? What did Moshe Rabbeinu say to Bnei Gad u'Vnei Reuven that wanted their share on עבר הירדן? You're going to stay here and then they're going to go fight. האחיכם יצאו למלחמה ואתם תשבו פה? So the Rebbe said that, that's the ta'ana that the freye people have. What, their sons are going to fight and you yeshiva bachurim are staying home? So the Rebbe explained that when it comes to fight a war, you have to have two things. על דרך דוגמה, just as an example. There's some people who go actually to the front to fight. And there's some people stay in the office, and they work in the plans and they set up the plans what to do. You could ask the same she'eilah, you guys are sitting here in the, working in the office, and then other guys are going putting their lives in danger and get killed. Why? Because you have to have both. Imagine you're going to send soldiers to war and you're not going to make any plans, you're not going to have people sit here and and work and, it can't work. You have to have both. You can't sit and make plans and not have guys go and fight. Same thing here. This is בגשמיות, two things. ברוחניות also. You have to have people go fight a war, and then you have to have people to sit and learn. Learning is the zechut, that's like the the the part that you do with the books in order to win the war. So, you have to have both. So לפועל, who would go to war? Those who are not the תלמידי חכמים. פארקערט, דער ענין איז צדיקים, and they had to they bichlal they were tzadikim, great people maybe, but לאו דווקא תלמידי חכמים. תלמיד חכם had to sit and learn. So that so that makes the she'eilah even stronger. How could you say that they were all weak, the soldiers of Matityahu were all weak because they studied Torah, when be'emet the ones that study Torah did not go to war, shouldn't go to war, they should sit here to be מגין. Why are you looking like this? Why aren't you looking in the sefer? What? Nothing? I understand. You know, the sichah... You can't be listening to that. It says the Alter Rebbe writes in Likutei Torah that it's impossible to have two machshavot at the same time. Alter Rebbe פסקנט like that, so I doubt you hear everything. Don't promise. I'll ask you questions after. Good. All right. I accept I accept it. Right, that's not תלמידי חכמים, that's that's why I said tzadikim. It says anybody, says כל הירא ורך הלבב ילך וישב לביתו. If you're afraid, go home. Afraid of what? מעבירות שבידו. And what's called an aveirah? What does the Gemara say, what's called an aveirah? If he spoke between the של יד and של ראש. This just shows how careful you have to be when you put on tefillin. And you have to, ah? What? No. No, it says bichlal. No, there it means pashut speaking, saying something that you shouldn't be talking, not to be מפסיק to davenen. Bichlal, to speak between של יד and של ראש is not allowed to. That's called aveirah, and a person should be afraid to go to war for that. Certainly talking in the middle of davenen, other things that you know might happen. Okay, right there. Yeah. Yeah. No, but good and bad is always the good is always better. No, but it's no nes, I mean what's the nes here? No, but if you have people that are tahor, so what's the nes that the tahor won? Tzadikim won over the resha'im, I mean... קליפת נוגה is קליפת נוגה. We're talking about the Yidden are not not קליפת נוגה. Yidden are kedushah. Yidden have a neshamah, Yidden... I mentioned once that the Satmar writes that, that this is the nes. The nes is that klipah didn't win over kedushah. That's klipah should win over... If there's a she'eilah, machloket between kedushah and klipah, klipah has to win. על פי דרך הטבע, קליפה has to win, unless there's some reason, you got to find a reason, but stam azoi, kedushah is kedushah. Basically, the Eibishter and the samech mem, who should win? The Eibishter should win. If it's a nes that the Eibishter... It's a special nes. Yeah. Yeah. See, if the goyim start up with you. He's asking a very interesting question. What would be the din here? Did everyone have to go to war? מלחמת מצוה, it says אפילו כלה מחופתה. Men, women, everyone has to go by מלחמת מצוה. By מלחמת מצוה, it says there is no thing, everyone has to go, even the and what's one of the מלחמת מצוה? מלחמת מצוה is מלחמת עמלק, מלחמת מצוה is שבע אומות, also עזרת צר, if goyim start up with Yidden, they come to fight with Yidden, it's a mitzvah on everybody to fight back. It's a mitzvah, you must go. Everyone must go. תלמידי חכמים, everybody must go. True. Oh, the she'eilah is what din did it have over here? They didn't come to fight with the Yidden. They came to force the Yidden to do aveirot. And the Yidden went and fought back. Ad kedei kach there is even a she'eilah were they allowed to fight? Ad kedei The Rebbe in a different sicha has a she'eilah were they allowed to go and fight. Oh, I thought you're talking this case. In Israel, if it's a מלחמת מצוה... Now, could be... No, what you're saying is a she'eilah if if they need you. If they actually need you to fight, you probably have to go. But they don't say because they need you, this As a matter of fact, part of their their things of wanting to to to draft yeshiva bochurim not because they need them. The yeshiva bochurim are the biggest headache for the army, unless they're the modern from the from Mizrachi, they they're... But they going to take a yeshiva bochur with lange payos, they're going to take him It's the biggest headache for the army. They need them like a hole in the head. They're doing it צו להכעיס, they're doing it in spite. They don't need them. I remember there was once a bochur that was learn to learn so he was in 770. He was actually not even a Lubavitcher, a Vizhnitzer bochur. He was a Vizhnitzer, but he learned in 770, learned. לפועל, he was an alter bochur, he never came to seder, he got himself a job, he worked. Finally, the government got up got got behind it and they realized and they he's not learning really, and they drafted him. So I remember that I remember the farbrengen, he came over to the Rebbe by the farbrengen and he gave mashke cuz next day he was going to be draft going to the army. The Rebbe gave him a berachah. A week later, I see him back. No, in America! See him back. Maybe two weeks later. What what happened? So he's this is what he said: as much as he's drafted in the army, but there's freedom of religion. Woke up in the morning, everyone runs out of bed, he's not getting out of bed. Why? I need negel vasser. I can't get out, that's it's a Shulchan Aruch, so you can't. Okay, they had to bring him negel vasser. Next day, he has to go davenen, he has to do this, he can't to davenen. Came Shabbos in the morning, puts on his kapote, he was I think he put on his shtreimel! Religion, our religion, I have to. After a week, they threw him out. They didn't need him. He goes, they needed I think he said before Shabbos he made sure, I have to have cholent. Because Shabbos without cholent is nisht kein Shabbos and it's mamash Anyway,

ולכאורה צריך לומר, so we have to say, שאין הפירוש בזדים ביד עוסקי תורתך, when it says that the זדים fell into the hands of those that learn תורה, it doesn't mean שכל אנשי הצבא היו רבנים שתורתם אומנותם, doesn't mean the every single person who should study תורה was a תלמיד חכם. אלא שמנהיגי המנצחים במלחמה היו עוסקי תורתך, the leaders were תלמידי חכמים, the צדיקים and learned a lot of תורה. So that's one way to learn that it doesn't mean every single soldier was an עוסק בתורה. יתר נראה לומר, what does נון למד mean? נראה לומר or נראה לי? Well, could be either, knowing the Rabbi I doubt he would say נראה לי. Usually would probably נראה לומר you could say שעוסקי תורתך כאן, when it says here עוסקי תורתך, לא רק אלו שתורתם אומנותם, it doesn't mean learning תורה, אלא כל לומדי תורה גם בעלי עסק הקובעים עתים לתורה, all people who learn Torah, not תורתם אומנותם. A person who's a בעל עסק and learns Torah an hour a day, he's also called an עוסק בתורה. שכולם נקראים עוסקי תורתך, they're all called involved in Torah. Okay, ומוכח מזה שכל אחד ואחד מישראל חייב בברכת התורה, everybody makes a ברכת התורה in the morning, כולל הברכה לעסוק בדברי תורה, and you make the ברכה לעסוק בדברי תורה. Now we don't make that ברכה, the Rabbi in the הערות says this is a נוסח אשכנז. Our נוסח in the morning is אשר קדשנו במצותיו וצונו על דברי תורה, but there is a נוסח לעסוק בדברי תורה and there's a So and there the reason we don't say לעסוק is for a different reason, nothing to do with this, but every איד is called an עוסק בתורה. That's why this ברכה fits to every איד. Why? Cuz as soon as you learn a few few pesukim and a few mishnayot, you're called an עוסק בתורה. So when it says that זדים ביד עוסקי תורתך, it doesn't mean תלמידי חכמים, it doesn't mean רבנן, it means אידן, cuz all אידן are עוסק בתורה. ועוד יש לומר, you could say different, שלשון עוסקי תורתך ולא לומדי תורתך, why does it say עוסקי תורתך, not those that learn Torah? כאן לא בא להדגיש אופן העסק בלימוד התורה, it doesn't mean people who are involved in learning Torah, אלא כולל גם עסק המצות. עוסקי תורתך means that they are involved in your Torah, means learning Torah, doing מצות, שהוא תכלית הלימוד. Doing mitzvot is why you learn Torah. לימוד המביא לידי מעשה, לימוד brings to ma'aseh. וזהו שנקרא עוסקי עסקיה ולא לומדיה, that's why they're called oskim, not lomdim. כי לומדי תורתך, if it says learning תורה, היינו הלומדים תורה, it means those that learn תורה, שזה שייך לשכל והבנה שלו, those that learn Torah you understand, you learn Torah with your sechel. מה שאין כן עוסק בתורה מורה, the word עוסק בתורה shows שהאדם בכל עניניו וכחותיו עוסק בתורה, a person not just his brain, osek means he's involved! You're involved with that. How is a person involved in Torah? You're not involved, you're learning. What does that mean? היינו כשלוֹמד על מנת לעשות, you learn in order to do, באופן שכל עשייתו בכל רמ״ח אבריו היא על פי הוראת התורה. Whatever you do, you are involved in Torah. So when a person, if you say learning Torah, when a person puts on tefillin, pashut ma'aseh, he's not learning Torah. He's not an עוסק בתורה. He's a lomed he's not a lomed Torah, he's an osek, but עוסק בתורה he is, he's not learning Torah, but he's involved in tefillin which is a mitzvah of the Torah. על פי זה, ומתורץ בפשיטות קושית המפרשים, this answers by the way the kushya that some mefarshim ask, למה אומר זדים ביד עוסקי תורתך ולא יאמר דבר והיפוכו. Why does he say zedim against עוסקי תורתך? Usually the other ones are two sides of the same coin. What are the other ones? Gibborim, what's the opposite of gibborim? Chalashim. And rabim? Me'atim. Teme'im? Tehorim. Resha'im? Tzadikim. Each one is the opposite of it, except this last one: זדים and עוסקי תורתך. What's זדים? זדים are the people who do aveirot. What's the opposite of people who do aveirot? People who don't do aveirot, people who do mitzvot. So why does he say that's the kashya that he brings in the Darchei Chaim. So על פי הנ\"ל is גם בזו דבר והיפוכו. This is also two opposites, because עוסקי תורתך is not those that learn תורה, הם המקיימים את מצוות התורה, do the mitzvot. That's the hepech of זדים. What's זדים? עוברים בזדון על צווי התורה, those that bemezid go against the Torah. So lichorah we have to learn the פשט באמת that עוסקי תורתך doesn't go on those who learn Torah. So be'emet, how many peshatim does the Rebbe have in what's פשט עוסקי תורתך? How many peshatim did we learn? How many peshatim do we have now in what עוסקי תורתך means? Who's gonna tell me? Ah? Yeah, that's one. Mitzvot. Ah. Good order. The first one that the Rebbe said, that the עוסק בתורתך goes on the manhigim. It takeh means they study Torah all day, but those were the leaders, study Torah all day. It's one peshat. Second peshat is that means all the Yidden, even if you learn an hour a day, a half hour a day, you're still called עוסק בתורה. And the third thing, עוסק בתורה means mitzvot, also. And that refers to all the Yidden. That's what the Rebbe says, this is in the second peshat, that's why yesh lomar. Second peshat fits better, that's why veha're'ayah he says you say עוסק בתורה, everyone says it. So the first peshat takeh doesn't fit, but there are three possible peshatim. But the bottom line is that the peshat that the Divrei Shalom says is afgeshlagn. His peshat that what's the, what's the nes of טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך is because since we're עוסק בתורה, we're weak. And that's the nes that we nevertheless won. So the Rebbe had three she'elot on that, and lefo'al what comes out? Hadra kushya liduchta, so the kushya comes back, מהו הנס? What's the nes in מסרת טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך? What's the nes here? Likhora yesh lomar. I don't know why the air conditioner is not working, it's very hot. Okay, nu. I'm older, in Russia they didn't have air condition either and they did learn still. They didn't need it? You bet they needed it. Summer? Not now, not this time of the year. In summer, especially when they were in Samarkand, Tashkent, those that's mamash summer, it's hot like you can't imagine, it's... Did they go to the fields? The fields? Wasn't hot. No, they didn't go to the fields. KGB is going to come to the fields to watch them. Okay. Likhora yesh lomar. They were underground? Doesn't mean they learned under the floor. You can be on the seventh floor and be underground. I went to Russia, did a shiur on the ninth floor, was an underground shiur. Till someone knocked on the door. And then what happened when they knocked on the door, we had sitting gemarot, Gemara Ketubot I was learning. And as the knock on the door was, everyone in a second all the gemarot were put away, and wasn't dreydlech, but we put down soda on the table which had ready from before. And the only thing, they still had a problem. What was the problem? Me. What am I doing there? Mila they could get together and have a party, but what's a foreigner doing there? The worst aveirah is if you have a foreigner, especially from a western country, from United States, to come there and sit with them. That's the worst thing. That's the worst... Ah? This is מ\"א. And lefo'al, he opened the door, it was a latecomer to the shiur. But bish'at ma'aseh they gave a knock on the door, knock on the door is a knock on the heart, so everyone got scared. Well, I was the most scared, they are probably used to it, they live with that. So it's not simple. Even when we had a farbrengen, I told you this with the farbrengen of Purim, which we had with the goyah that came with the mashkeh, I told you that, that's also. Sitting Purim farbrengen, and then there was we came into the house a whole group, but we went separately. Two people went and ten minutes later another two people, so they shouldn't realize. But there was the אלטע גויה sitting in the bottom, downstairs. She was the, kivayachol, the guard or whatever, sitting there. sitting there. The whole purpose was no one should realize that there's some kind of gathering. So we sat down חדר לפנים מחדר, and this, and we put down a bottle of mashke. It was Ta'anis Esther at night, after the megillah. I had to fast, fast the whole day, and a שיינע פאסט זאך, my אפפאסטן זאך was with a glass of mashke. And and sitting there, and in the middle a קנאק on the door, imagine a bang on the door, and outside everybody got and that was my first baruch haba, that was the first night. See the two weeks later was this was the first night. And the guy, the baal habayit of the house, got very scared, and he walks out, I told you, he walks out, five minutes later he comes back, walks over to the bottle of mashke on the table, takes a glass, fills up the glass, and turns around to me, and says זה להמתיק את הדינים. What happened was he told because this guy didn't speak Yiddish and didn't speak English, I spoke in Hebrew, so he said that the goyah downstairs did realize that there was something happening, so she came upstairs. And you've got to get rid of her because otherwise she's going to call the KGB in a minute, because that's so what did he do? He filled up a glass of mashke and says זה להמתיק הדינים, and he walked out of the room to give her the glass. A couple minutes passes, and he comes back in with an empty glass, and he turns around to me, he says עוד לא נמתקו. He filled it up again, and comes out goes out. Just wait. Five minutes later he comes back, an empty glass. הדינים נמתקו, he thinks that she's going to shut up and she's not going to do anything, after two glasses of mashke. That's what happened there, but the heat didn't stop them. Okay, so now we're back to the she'eilah of what's the nes in these three things.

לכאורה יש לומר מה שכתוב טמאים ביד טהורים לכאורה you can say like this: when it says in Al Hanisim that you gave over טמאים ביד טהורים, טהורים ביד טמאים ביד טהורים etc., כל מה שכתוב לפני זה. Maybe, what the Rebbe is going to say here maybe it's not part of the nes. The whole kashya is based, he's trying to list the nissim, so the נסים, גבורים ביד חלשים, רבים ביד מעטים, טמאים ביד טהורים. So the she'eilah is these things are not nissim. Who says it goes on the nissim? Maybe the peshat is different. Maybe that goes on the beginning. First it says כשעמדה מלכות יון הרשעה על עמך ישראל, when the מלכות יון הרשעה came against the יידן, להשכיחם תורתך ולהעבירם מחוקי רצונך, they wanted to make us forget the Torah and go against the mitzvot. דהיינו לא מלחמה כפשוטה, it wasn't just a plain war, אלא גזירה על גזירות על הדת, decrees against the religion. So it was a מלחמה רוחניות. ומזה מובן, so from that we understand, שתהיה נצחונם של ישראל של אחרי זה. So since we said in the beginning that their fight was against ruchniyut, so when we show that we won, צריך לכלול, so that has to include לא רק את נצחון מלחמת אנשי הצבא, has to include not only the fact that the soldiers won the physical war, אלא גם ואדרבה בעיקר את נצחון הרוחני. Don't we have to show in the Al Hanisim that we won b'ruchniyus? If we say that the war was a רוחניותדיק war, that's what they say, what they wanted from us was not to kill us, to make us go against Torah, so when we won, so what happened? What do we have to mention? That we won ברוחניות, התגברות על הגזירות ובטולם, that we overcame the גזירות and we מבטל them. ולכן אומרים, that's why we say טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך, להדגיש ולתאר, to stress and to describe את נצחונם הרוחני של ישראל, the רוחניותדיק נצחון victory that we had. אף שאין זה בפועל הנס, even though it's not part of a nes, it's takeh not a nes. But who says we want to mention davka a nes? We're mentioning this not as part of the nes. Yeah? He's right. There are certain sichos where the Rebbe explains that we don't mix the two, the רוחניותדיק נצחון and the gashmiyusdike. Al Hanisim is for the gashmiyusdike, and that's one of the ways we celebrate by saying Al Hanisim and saying Hallel, and then the הדלקת הנרות is the רוחניותדיקע. Some sichos the Rebbe mixes them together. The last שיחה we learned, does the Rebbe mix them or not? Oh, yes, he does. He says תשועות, נסים ונפלאות. Yeah, but what's the תשועות? And what's the נסים? And this is by הדלקת הנר. By the הדלקת הנרות we mention תשועות, נסים ונפלאות. The תשועות were the story in Madai, the נסים is the big big war, and נפלאות starts ערשט with the finding of the oil. And the Rebbe says clearly that that the lighting of the Menorah is not only, says clearly, not only for the nes of the שמן, it's also for the other things, too. And there are other שיחות where the Rebbe goes in that דרך, too. Could be there I mean, one thing is clear: בכללות the נרות are for the שמן, על הנסים is for the war, בכללות, בפרטיות, each one has both. And some שיחות the Rebbe says that they're בפירוש not mixed. The Rebbe in the Sicha Bechatzerot Kodshecha, that שיחה, the Rebbe says clearly that here we do not mention the מנורה at all. But it doesn't mean not the רוחניות'דיקע. No, he takeh says רוחניות'דיקע. Yeah, yeah, he says no no רוחניות, that there is only the גשמיות'דיקע part, not the רוחניות. And he even explains why. Because if you'd mention the רוחניות, the גשמיות would get בטל. I didn't learn the שיחה lately, but that's what he says there. The גשמיות'דיקע נס becomes nothing compared to the רוחניות'דיקע, so if we're going to mention the רוחניות'דיקע, we can't mention the גשמיות, because it means nothing. So that's why we separate the two. But some שיחות the Rebbe mixes it too, and here you see that the Rebbe at least in this hava amina, maybe we're talking about the רוחניות'דיקע winning. And that's why we mention, not as a nes, we're just saying what happened! What happened was that the צדיקים won, and and then the עוסקי תורתך won, and the Torah won. אבל לכאורה, דחוק לפרש, it's hard to say שפרטים אלו, שבאים בהמשך לעל הניסים, it's hard to say that these details which comes בהמשך to the words על הניסים, which are the miracles, אינם בכלל הניסים והנפלאות שעשית לאבותינו בימים ההם, that they're not part of the nisim. Hard to say that. No, but the Rebbe doesn't say it's impossible to say, you could say. But it's a דוחק to say that as a pshat. So what must be back? That these things are part of the nes. And the shaila is how is how is טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך part of the nes? What kind of a nes is that? ויש לומר הביאור בזה. So the Rebbe says a pshat, a very geshmacke pshat.

ידוע מדברי הימים ההם, we know from the history of those days, שאף שגזירות נגד דת ישראל, that even though those decrees against the Yiddishe religion, which is להשכיחם תורתך ולהעבירם מחוקי רצונך, נגזרו על ידי מלכות יוון הרשעה, the gezeiros came through the מלכות of Yavan, the evil מלכות of יוון, שהם גזרו גזירות על ישראל, they were the ones that made the gezeiros on the יידן, וביטלו דתם, they were mevatel the דת, ולא הניחום לעסוק בתורה ומצוות, and they're the ones that didn't let us do Torah u'mitzvot. This is all the lashon of the Rambam. מכל מקום, היו כמה וכמה מבני ישראל, but there were many Yidden which were called the מתייוונים, שהצטרפו ליוונים. They became, how do you say in English, what they call them? The Hellenists. I don't know where what does that mean, where does that word come from? What does the Hellenist mean? מתייוונים has a meaning. You have Yevanim, and then they make themselves Yevanim. They're not really מתייוונים means they make themselves Yevanim, they made themselves, they're Yidden. I don't know where I I Someone has a Greek or Latin meaning that means Yidden who whatever. Helen of Troy. Huh? Helen of Troy. So what about him? She. She. Oh, they start of that's how they call it? And she was at that time? I think so. No, makes sense. It makes sense. They became followers of Helen, so they're Hellenists. Okay. מכל מקום, היו כמה וכמה מבני ישראל, there were many יידן שהצטרפו ליוונים, that joined the Yevanim. נוסף על אלו שעשו כן מפני אונס, besides those that were forced into it, there were many that did it willingly. ועד שמיעוט מבני ישראל נשארו שלמים בגלוי, בגלוי עם ה׳ ותורתו. Only a minority of Yidden remained loyal to Torah u'mitzvot, to the Eibershter. Most people were מתייוונים in those times. It's hard to imagine. We always think of the זמן הבית המקדש. Always thought זמן בית המקדש, בזמן הבית was kedushah and Elokus was מאיר בגלוי and it was געוואלדיקע ענינים and this. And to say, and this was not even the time of the churban. If it's a time of the churban, you'd say adraba, because they were bad, there was חורבן בית המקדש. But this was in the middle of the בית המקדש, ממש in the middle. It was 150 years before the churban. And the most of the Yidden were frei. So it reminds us of of nowadays. And now also we're a miut. How much are we? How much percent, frum Yidden? More? Yeah. Yeah. I would say out of How many Yidden do we have, 15 million Yidden? If you have a million and a half More than a million and a half I would say. Like a million tops. But if you have 2 million, then it's more than 10%, then it's 15%. Maybe. It's definitely a miut. The frei are not batel bashishim. That's for sure. Al kol panim, so at that time, most of the Yidden were not frum. Most of the Yidden were mityavnim. Ulai yesh lomar, so maybe you could say, שהכוונה בשלושת ענינים אלו, that the meaning of these three, טמאים ביד טהורים and רשעים ביד צדיקים וזדים ביד עוסקי תורתך, היא למתייוונים מבני ישראל, doesn't go doesn't go on the היינו means שנוסח ועל הנסים, besides the נס ש... בני חשמונאי גברו על מלכות יון, besides the nes that בני חשמונאי won over the יוונים, באופן of מסרת גיבורים ביד חלשים ורבים ביד מעטים, הנה אז שנמסרו לידם גם הטמאים והרשעים וזדים מבני ישראל גופא, that they won, the טמאים were given over in the hands of the טהורים of the Yidden. The טמאים of the Yidden were given over to the טהורים of the Yidden. And the, and the רשעים of the Yidden given over to the צדיקים, and the זדים to עוסקי תורתך. And that's a nes. What's the nes? וזה מגדיל ביותר את הנס, that makes the nes very big. ומשתי הבחינות, from two sides, from the gashmiyusdike side and from the ruchniyusdike side. הן בנצחון המלחמה כפשוטה, first of all also pashut to win a war. וכמובן בפשטות, גודל הנס, we understand simply how great the nes is כאשר מבני ישראל היו בצידם של היוונים, that many Yidden belong to the goyim, on the side of the גוים, ומכל מקום נצחו הטהורים, צדיקים ועוסקי תורתך, and nevertheless the frume Yidden won. The hardest war to fight is if you have what they call in the language a fifth column. A fifth column is if you have within your own side you have people who are against you. That's the hardest war to fight. The hardest war to fight is why is espionage such a important part of a war? Espionage, because, so number one is because you you know what they're planning to do. But besides that, if you have the enemy within me, within us, that's the hardest war to fight. So when you had a lot of Yidden, most of the Yidden, which is kivyakhol our side, against us, that's the worst. So to win that war, that's pashut a nes. And these טמאים, רשעים and זדים were all Yidden. And hey, let's talk רוחניות ענינים, and certainly from the ruchniyusdike side. זה שהקדוש ברוך הוא עשה נס עשה לישראל נס זה, this that the Eibershter made this nes, which is תוכן שזהו תוכן אמירת ועל הנסים, this is what ועל הנסים says, להדגיש לא היה זה נצחון טבעי אלא נס שנעשה על ידי הקדוש ברוך הוא, we're trying to say the Eibershter, it wasn't a natural thing. ואתה ברחמיך הרבים עמדת להם בעת צרתם, you did it, דנת את דינם, נקמת את נקמתם, מסרת, you, so we're trying to say the Eibershter did it. Why does the Eibershter do it? Because we have a zechut. So we're trying to say here, אף על פי שכמה מישראל לא היו ראוים לנס זה, so many Yidden and basically the majority of Yidden did not deserve this nes, why? Because they were טמאים and רשעים and זדים of the Yidden. So how could the Yidden deserve to make the nes? מכל מקום התחשב הקדוש ברוך הוא עם המיעוט, the Eibershter considered the minority, שהיו טהורים, צדיקים ועוסקי תורתך ועשה להם נס זה, and He made the nes. So if you say it goes on the Yidden, then that makes sense why it's a nes, because in the zechus, the whole thing is to have a zechus, and this took away from the zechus. So gashmiyus it made it hard, and ruchniyus it made it hard that they don't have any zechus. I know, but for the Yidden, since we're all, the Rebbe doesn't say that vort here, but that has to be, since Klal Yisrael is all one, so usually it doesn't work that the Eibershter will make a nes for one person. It's for Klal Yisrael, and the nes was for גאנץ יידן. And Klal Yisrael as a whole, as one big guf, all the Yidden are one big body, and the one big body, most of it was bad, so why would the Eibershter make a nes for this group of people? Vadai He could have made a nes for these few people, and the nes takeh happened to be for them, but l'poal it wasn't for them, it was a nes for Klal Yisrael. And Klal Yisrael didn't deserve, didn't have the zechusim. Huh? Because b'shaas maaseh they were fighting. B'shaas maaseh they were fighting us. Right. Yeah, exactly. Yeah. They benefited because l'poal they, l'poal they became, they they, no, they became frum. So the the reshaim, the reshaim part of them lost. And that the reshaim part of it got taken away. I mean this made the Yidden strong and made the Beis Hamikdash, and memeila they became no more reshaim. So you could say רשעים ביד צדיקים, their own tzaddikim, the tzaddikim that's within them. That's not the pshat that he says here, but that's included. No, that's not. They didn't go hand in hand. Afterwards they went. בשעת מעשה, that's what, so when you're saying cause He gave, מסרת, no, they didn't go hand in hand. They were fighting, and they were takeh pashut fighting. They were fighting the If you look at the In all these books that you see that they were fighting. How'd Yidden fight in the army? Yeah. And then they became frum. Yeah, after they build the Beit HaMikdash, this, and then the יידן מדרש says that they became frum? Yeah, yeah, it helped them then. So when we say this רשעים, it means the ones who were fighting against בני ישראל, or also רשעים means the of the Yidden. Yeah, but the The Yidden who were against the against the, yeah. But there were no group of רשעים fighting with the Yidden? No, no. Why would they fight? No, the רשעים fought with the Yidden? No, no. That's why he had such a small army. You'd have the רשעים fighting with them? Why would the רשעים fight with them? ולפי פירוש זה, the Rebbe says, according to this pshat, that מסרת טמאים, רשעים, וזדים קאי על מתיונים בבני ישראל, it goes not on the גוים, it goes on the מתיונים, יש לבאר גם כן הא דנקט ג' תארים אלו דווקא. He could explain why he picks these three expressions. If you're talking about the פרייע יידן, we understand why he calls them טמאים, רשעים, and זדים באופן של דבר והיפוכו, which is two sides, one against the other: טמאים ביד טהורים, רשעים ביד צדיקים, וזדים ביד עוסקי תורתך. Why? כי הניגוד בג' דברים אלה, the opposites of these in these three things, שייך לאמיתתו רק בבני ישראל גופא. The title טמאים, and the title רשעים, and the title זדים only fits by יידן, ולא ביחס שבין ישראל לעמים. Not when we compare Yidden to גוים, we can't call the יידן צדיקים and the גוים רשעים. You could call גוים רשעים when you talk about them. When we say מלכות יון, what do we say? הרשעה. We say בימי מרדכי ואסתר, and המן הרשע. We say המן, we call גוים רשעים, and then we know that. But if we want to compare the two sides, גוים against Yidden, it will not be רשעים against צדיקים. A גוי is not a רשע. And the Rebbe is going to A גוי is not a רשע, a גוי is not טמא, and a גוי is not a זדים, not included in the category of זדים. No, we'll see we'll see why he's You have to be in the category in order to be שייכות to say that you're not. To be טמא, you have to be in the category of טהור. If you're not in the category of טהור, you can't be טמא. You're not שייכות to be טהור, so you're not שייך to be טמא. You can't be a צדיק in the real way of a צדיק, so you can't be a רשע. So basically, it's worse. Al derech, I think once mentioned this that they say that in Otwock that when the ישיבה came to Otwock, there was two bakeries there to buy the bread. One was a גויישע bakery, so they had to have גוים working, but you had to have a ייד go in and start a fire or something. Then you had a יידישע bakery, but they were afraid. They said that some of the bakers don't wash נעגל וואַסער. So they didn't know which one to buy. So that's the story goes, I don't know if true or not. So they asked the פריערדיקער רבי. The פריערדיקער רבי said, \"Those that don't wash נעגל וואַסער is רוח הטומאה. A גוי is טומאה אליין, not רוח הטומאה.\" Now, it doesn't fit the way he's saying, because we're trying to say a גוי is not שייך to טומאה, but I'm using it as the תוכן that it's more it's more than just טומאה. See, like a רוח הטומאה is because a ייד is שייך to A ייד is tahor. No, he said to use the Yiddishe bakery. I guess what they did, probably went and made them wash negel vasser, that probably happened in the end, I imagine, but the vort is by a goy it's worse. So here it's not the word here it's not shayach to use the word tumah by a goy, because a goy is worse than that, he's a קליפה. ביחס שבין ישראל לעמים, when we say the relationship between Yidden and גוים, לא מתאים כל כך, you can't really it doesn't fit really לתאר, to describe, האומות כטמאים, רשעים, וזדים, בניגוד, these three, in comparison to the יידן, בני ישראל שהם טהורים, צדיקים ועוסקי תורתך. Why? Because the גדר of taharah and צדקות and עסק התורה אצל בני ישראל, by יידן, הוא מסוג אחר לגמרי, it's a completely different category, מכפי שהם אצל בני נח, as is by goyim. ואין זה בגדרם כלל, it's not in that גדר. You can't say a goy, problem is he's not like a Yid who's tahor, but he's tamei; he's not like a Yid who's a tzadik, he's a רשע; or he's not like a Yid who's an עוסק בתורה, he's a זדים. You can't say that. כי לא דמי. וממילא לא שייך לומר שמנגדים לישראל בענינים אלו. So since it's not shayach, because it's a different category, you can't say they are against Yidden in these ways מצד זה שהם because they're טמאים and רשעים and זדים. דכשם שלא שייך אצלם הענין דטהורים, צדיקים ועוסקי תורתך, כפי שהם בבני ישראל, just like you can't say there could be a goy a tahor, could be a goy a tzadik, could be a goy a עוסק בתורה like a Yid, so the same way you can't say that they do have it, כך לא שייך לומר שמנגדים לדברים אלו ועושים היפוכם. You can't say they're against, and they're doing the opposite. You can't say a goy is not tahor, he's tamei; he's not tzadik, he's a rasha; he's not he's not an עוסק בתורה, he's a זדים. Why not? והביאור בזה, the Rebbe explains that Okay, I don't think we'll finish the sicha, so tomorrow we'll finish it and we'll start the next sicha. גדר טומאה וטהרה, טמאים וטהורים על פי הלכה. When we talk about tamei, tahor in halacha, and the question is halacha because if not הלכה, סתם אז we could say שלוש קליפות הטמאות לגמרי, normally say a goy is שלוש קליפות הטמאות לגמרי, so we do use the word teme'ot, so we could use the word tamei when we mean what we mean, but in halacha, when we're talking about the הלכה'דיקע meaning of pashut tamei and טהור, שייך רק לבני ישראל. It's shayach by a Yid. כי הגוי אינו מיטמא. What does a גוי אינו מיטמא mean? He doesn't give off tumah? Doesn't give off tumah, it's not אינו מטמא. It's with a י', mitamei. What's the chiluk between mitamei and metamei? You know that in the beginning of Parashat Metzora, when it talks about the korban that Metzora has to bring, it says המטהר and המיטהר. Metaher is taytsh the one becomes טהור, המטהר, who makes tahor, and mitaher, the one who becomes tahor. So here he says, and here the word mitame means he himself can become tame, not metame. Doesn't mean he cannot make others tame. That would be metame. Just like when metaher means makes someone else tahor, mitaher is not to make someone, himself, the one who becomes tahor. Here also, a goy cannot be tame. ובלשון Rambam, the Rambam says: עכו\"ם שנגע במת, if a goy touches a dead body, הרי הוא כמי שלא נגע. It's as if he didn't touch, makes no difference. ולמה זה דומה? לבהמה שנגעה במת. An animal that touches a met, becomes tame? ולא בטומאת המת בלבד, not only טומאת המת בלבד, כל הטומאות כולן אין העכו\"ם ולא הבהמה מיטמאין בהן. A goy and a behemah can't become tame. U'vichlal, nothing that's alive is able to be tame, nothing. Only one that's able to be tame living is a Yid, nobody else, no behemah, no person, no one can be tame. Even the shmonah sheratzim, there are eight sheratzim which are tame. What does the pasuk say? No, but הנוגע בנבלתם במותם. These eight sheratzim, when they die, they're tame, but not when they're alive. There's no, nothing is tame when it's alive, only a Yid. שכוונת הרמב\"ם באריכות לשונו, when the Rambam says this, what does he mean when he says it ba'arichut? הרי הוא כמי שלא נגע בה, ולמה זה דומה לבהמה, made a lot of leshonot. He should have said a goy can't become tamei, finished! And he teitch'es this: can't become tamei, and it's as if if he touches a met, it's like he didn't touch, and he's like a behemah. Why is he trying to tell us this? The kavanah is שזה שהעכו\"ם אין מיטמאין, when a goyim can't become טמא, אין הפירוש בזה שרק נפקעו בפועל מדין טומאה, not only b'foal they can't become tamei. A goy can't become tamei b'foal בפועל. אלא שאינם בגדר טומאה וטהרה, not in the whole category of tumah v'taharah. דלעניין זה אינם מציאות. L'gabei this they don't exist. They're not a מציאות שיוכל לחול עליהם שם טומאה, that the name tumah could come. וכמו בהמה שאינה בגדר זה כלל, just like a behemah is not in the geder. So it comes out that the whole concept of tumah is not shayach there, and taharah is not shayach there, but the whole concept can't. Now, בדרך זה, and and עניין הצדקות is the same thing. The inyan to be a צדיק והפכו and to be a רשע בבני ישראל, by יידן, תלוי בקיום תרי\"ג מצוות שניתנו לישראל דווקא. What's called a tzadik? Who keeps 613 mitzvot. What's a rasha? Who doesn't keep them. שכן בבני נח, גויים, שעניין הצדקות והרשעות הוא רק בקיום ז' מצוות שלהם. A tzadik, a goy, all he has to do is to keep ז' mitzvot. A rasha means he doesn't keep the ז' mitzvot. And the chiluk between תרי\"ג מצוות של ישראל וז' מצוות דבני נח, the difference between these and these, אינו רק במספר המצוות, it's not only difference in number whether it's ז' or תרי\"ג, seven or 613, אלא הם שני סוגים שונים בהחלט. They're complete different categories כמו שמבואר במקום אחר באריכות, like we learned other places, and if you remember the sicha we learned Parshat Lech Lecha, I think the sicha on לך לך, that the the So the Rebbe brings here Yeah, he doesn't bring that sicha because it's in another sicha, so here he brings from חלק כ\"ה and חלק כ\"ד. We learned That one was חלק כ'. Huh? כ\"ה. כ\"ה, yeah, כ\"ה. Yeah, Parshat Lech Lecha, somewhere. כ' is also one. Anyway, but here it's but לפועל we know that they're two different categories. So you can't compare a Yid to a goy and call a Yid a tzadik and a goy a rasha. A Yid, a tzadik, means he kept 613 mitzvot. A goy, a rasha, means he didn't keep his 613? No, he's not in the גדר of 613, so that it's not דבר והיפוכו, it's not two opposite things. Let's skip the brackets, we'll learn that tomorrow. Let's go to the next paragraph. And זדים and עוסקים בתורתך is the same thing. השם עוסקים בתורתך שייך רק לבני ישראל. The name עוסקים בתורה is by Yidden. שהרי עכו״ם שעוסק בתורה חייב מיתה, a goy is not allowed to learn Torah. If he learns Torah, he's חייב מיתה. ואף שבני נח חייבין ללמוד הלכות דשבע מצות דידהו, even though the goyim have to learn the הלכות that have to do with them, מכל מקום אינו בגדר עוסקי תורתך, you can't give him the title עוסקי תורתך. שהם רק עוסקים בתורת השם שניתנה לישראל דווקא. Who's called עוסקי תורתך? Only the Yidden, because the Torah was given to the Yidden and they're עוסקי תורתך. כיוון שאינו עכו״ם בגדר עוסקי תורתך, since a goy is not in the category of עוסקי תורתך, הרי מובן שאינם גם בגדר זדים המנגדים לעוסקי תורתך. So you can't call a goy, just like he can't be in the positives, he can't be עוסקי תורתך, you can't say he's the opposite of עוסקי תורתך. Well, who could be? Another Yid. Because you have a Yid which is עוסק בתורה, a Yid who is not. You could have a Yid which is tamei and a Yid which is tahor, you can have a Yid which is a rasha and a Yid which is a tzadik. And these are the three things here, obviously, are talking about the Yidden, and that's the nes, that even though they had מתיוונים, nevertheless we won the war. Keep this page just for tomorrow.