For a second, and then we're going to finish the הערה and then we'll go to the next שיחה. Okay. The נקודה of the שיחה was, just to recap the whole thing is that the שאלה is when we mentioned the nissim in Al Hanissim, we mentioned מסרת גבורים ביד חלשים, רבים ביד מעטים, טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך. The question that the mefarshim ask: m'meila the first two are nissim, giborim fell into the hands of חלשים, it's a nes. Many fell into the hands of a few, it's a nes. But the fact that the טמאים ביד טהורים, רשעים ביד צדיקים, זדים ביד עוסקי תורתך, what's the nes? And the Rebbe gave different possible pshatim. Finally, the last pshat the Rebbe said was that these three, טמאים, רשעים, and זדים do not refer to the goyim. It refers to the Yidden, the מתיוונים, the Yidden who joined the goyim, who joined the יוונים, and to have win over them, that's a real nes. And the Rebbe explained that the nes in two from two perspectives: one, פשוט בגשמיות, if you have your own people fighting you, you have an enemy within yourself, that's the hardest war to win. Were the goyim fighting? No, the מתיוונים. I know, but it's The מתיוונים were on the side of the goyim. So, when we had אייגענע מענטשן, our own people fighting us, were the goyim also fighting, or was it just The goyim of course were fighting. Baal korchach, the big armies. The people who the the Hellenists or whatever, they would also fight with the Greeks? I don't know if they special physically went, not against with the Greeks, they fought for the Greeks, yeah. Yeah, I don't know physically, they definitely were helping them, espionage, mistama, sure. The worst thing is when you have a fifth column, as they call it. If you have in the army you have people who are against you and they're, you know, inside you, that's the worst thing. So, to win that is a nes, and then ברוחניות it's a nes, because the way the Eibershter makes a nes, why does the Eibershter make a nes for Yidden? Because the zechus, Yidden have a zechus. Imagine if most of the Yidden are פרייע אידן, so the zechus of Torah u'mitzvot doesn't exist, there's no they don't have Torah u'mitzvot. So, to win a war when you don't have the zechus of Torah u'mitzvot is very hard. The Eibershter made a nes that אף על פי כן, even though you didn't have the zechusim, Yidden won. That's the And m'meila these three are nissim. And then the Rebbe explained that fits to why we use the word טמא and טהור, רשע and צדיק, זדים and עוסקי תורתך. The three expressions, טמאים, רשעים, and זדים do not apply to goyim. A goy is not טמא. Vadai when you say a goy is טמא, it's true, but a goy versus a Yid, you can never say a Yid is טהור and a goy is טמא. A goy is a different category בכלל, not in the category of טומאה. A goy can't be called a רשע. I mean the goyim are רשעים on their own right, but if you compare a goy to a Yid, to say a Yid is a צדיק, a goy is a רשע, makes no sense. A גוי לכתחילה is not in the category of becoming a tzadik because he doesn't even have the mitzvot. And then the third thing is זדים against עוסקי תורתך. Goyim are not called cannot be called עוסקי תורתך. Umemila to say that if they're not, they're against it, they're not in the גדר of עוסקי תורתך.

Let's learn now the on page 205 the bottom of the first column, the brackets, when the Rebbe says that the goyim are not being you cannot call them tzadikim I mean, you can't call them reshaim because they can't be called tzadikim, and the reason is because they do not have the 613 mitzvot, so the Rebbe says, 'לכן מצינו Therefore, we find שעיקר ענין דשכר ועונש הוא רק בישראל. The main thing of שכר ועונש, when you say the Oibershter rewards for doing mitzvot, chas veshalom punishes for not doing the mitzvot, is mainly by Yidden. כמו שכתוב, like the pasuk says, 'רק אתכם ידעתי מכל משפחות האדמה.' What does that mean? Who wants to taitch me those words? 'רק אתכם ידעתי מכל משפחות האדמה,' what does that mean? Only you. Knows the laws of the The words, 'רק אתכם ידעתי מכל משפחות האדמה,' רק, only you The Oibershter knows only Yidden, doesn't know everything? The Oibershter knows everything. ידעתי doesn't mean know. ידעתי mean what other taitch is there for ידעתי? It's all yeah, it's all from that same שורש, but what's the taitch? What does it say by Avraham Avinu? The Oibershter said, 'כי ידעתיו למען אשר יצוה את בניו ואת ביתו אחריו.' What does ידעתיו mean? ידעתיו means I love. Like by אברהם, כי ידעתיו means I love Avraham because he's going to be metzaveh his children to follow the right path. So, the Eibershter says, 'רק אתכם ידעתי מכל משפחות האדמה,' only you I love out of all the people in the world, על כן אפקוד עליכם את כל עוונותיכם, that's why I'm going to punish you for your aveirot. What does that mean? Because the Eibershter loves us, because we're special, that's why He cares about it most. Just like by a father and a child, when a father punishes a child when he doesn't behave, is it because he loves him or because he doesn't love him? Only because he loves him. That's why he always gives this example: If you see a group of children misbehaving, and then a man comes over, walks over to one child and gives him a gute patsh, you'll say, \"Oh, stam that's his father.\" Why? What if I can't? A father loves his child, a father won't hurt his child. Stam it's a stranger. No, a stranger wouldn't give him a patsh for that. Why not? Because he doesn't care. What do you think, a stranger care that this child misbehaved? What does he care? It's his son! He cares his son, about his son, loves his son, that's why he'll give a patsh. That's what the Eibershter says, \"Because I love you, that's why I will punish you.\" And he brings a Chazal, from the Radak, איננו חושש עליהם. The Eibershter doesn't care אם ייטיבו אם יריעו, good or bad. כן אמרו רז\"ל, שאני עכו\"ם דלא מיפקד דיניה עלייהו. By goyim the Eibershter doesn't care, doesn't punish them. אין ממהרים מן השמים לפקוד עוונותיהם עליהם. Rashi taytsh, the Eibershter doesn't rush to punish them, doesn't care to punish them. והיינו שאין מעשיהם חשובים לפני המקום לחשוב חטא. What they do is not important by the Eibershter to say whoa, whoa, they sinned. The Eibershter doesn't care. ושאמרו רז\"ל על הפסוק חטא חטאה ירושלים, the Chazal say on the pasuk says Yerushalayim sinned, so Chazal say אומות העולם אף על פי שחוטאים, אינם כלום, even if they sin, it's nothing. Al kol panim, what does this bring out? That the real title of resha'im doesn't fit the goyim. They're so far from from the truth, that you can't even call them a rasha. Tzadik and rasha is a person who's b'gedar he could be good, he could be bad. A goy is lechatchila a different category altogether. So mimela it comes out that when they when the it says that טמאים fell into the hands of the טהורים, and resha'im the hands of tzadikim, then זדים the hand of עוסקי תורתך, it all goes on the Yidden. And because the majority of the Yidden were רשעים, זדים, טמאים, so it's a big nes that af al pi chen we won. Means so both reasons, side begashmiyut that's a nes, it's a begashmiyusdike aspect, side beruchniyut. Don't the goyim get punished? They do, but not the same way. The goyim also get punished and the resha'im they're definitely resha'im, but the Yidden is a different category altogether. So when we put the two together, normally you taytsh טמאים טהורים, טמאים are the גוים, טהורים are the Yidden, says that can't be. You can't compare the two saying tamei and tahor. So therefore, it must be in the Yidden gufa. Okay, now we'll learn the ha'arah, next page, 206.

ומכאן עדות וחיזוק גדול לבני ישראל בדורנו זה. This is a great chizuk for Yidden in our generation. What's the What do we need chizuk for? We'll see in a second, what do we need chizuk. שנוסף לזה שאתם המעט מכל העמים, besides the fact that we are pashut the minority, which is a problem, how do we how do we survive? Pashut we're the minority. See, the we we the truth is the olam doesn't know that. Stop a goy in the street, stam a goy, ask him, \"How many Jews are there in America or in the world?\" I heard from people how many do they know that they're the minority, they know that. The world has how many people? Six, seven billion. Six, seven billion. So they would say, I asked a goy once, he says, \"Well, I know they're not so much. They're probably 100, 150 million Yidden in the world.\" According to the noise that we make, half of the news in world news is about Jews. About Israel, no, I'm saying it's all around around the Jews. Usually. Every week, this always around the Jews, so according to the the noise that we make, according to how much they assume we should be half the population of the world, a quarter. Okay, they know it's not true, so 100 million, 150 million people, that's how much. If you make afilu lehavdil in goyishe things, how many percentage of Yidden won the Nobel Prize? I think 25 to 35%. Now, really it should have been more, they just can't do that. They can't give and do more than that to Yidden. So according if you take a percentage, if we're 25% of the Nobel Prize, that means we're 25% of the population of the world. When you tell a guy that the Yidden are 15 million, which is .01%, which is a a a thousandth of a of a a hundredth of a percent of the world, they can't believe it. But l'po'al, we are like that. We're 15 million people versus six, seven billion. 15, you said? Yeah, about, I don't know. Before the war there were 17, 16, 17, 18 million Yidden, and then they killed six. versus seven billion people, you can't imagine what that means. There's a famous story that there was a, what, there was a school that is someplace in the West that wanted to commemorate the Holocaust, the six million Yidden. So they started with with paper clips, just to imagine how many paper clips they could get. They sent a letter asking for, and they collected six million paper clips and and it took up a whole, just paper clips, what six million is. What reminded me, I got a letter just a few weeks ago from some school in in in some school, like a goyishe school sent here to the yeshiva a letter that they're trying to collect pennies, six million pennies. And at that time, maybe I should send them. I mean it's a, it's a goyishe place trying to commemorate the six million Yidden. I was at a Chanukah party recently, and I saw they were they were collecting soda, like tabs, so they want to collect six million soda tabs. What's a tab? The covers? Something little, the little, yeah, little pieces that pop it off. They're trying to collect six million. Cause you can't can't imagine what six million is. Can you imagine what six billion is? Six billion! And we're nothing! So, first of all, אתה בחרתנו מכל העמים. הנה גם מבני ישראל גופא, amongst the Yidden itself, הרי שומרי תורה ומצוות בשלימות בכל פרטיהם, real, real פרומע יידן, הרי הם לעת עתה מיעוט לגבי שאר אחינו בני ישראל שיחיו. We're a minority versus all the other Yidden. How many Yidden do we have, frume Yidden? We spoke about yesterday, I don't know. We have, let's say, 14, 15 million Yidden, do we have two million? I don't even know if we have two, I don't think we have two million. In Israel you have six million Yidden and you, I don't think you have, you have less than a million, stam, like that, that are frum. וההתבוננות במצב זה, when you think about it, יכולה להביא את האדם לידי ייאוש, חס ושלום, can bring a person to give up. על כל פנים לגרום חלישות, it causes him a weakness. והכיצד יזכו בני ישראל לגאולה האמיתית והשלימה שתלויה בתשובה, how will we be zocheh to teshuvah, to Mashiach, which depends on teshuvah, cause אין ישראל נגאלין אלא בתשובה, we only go out from galut with תשובה, כאשר כמה מבני ישראל עדיין רחוקים מזה. So many Yidden are far. That's why you always, this is something that mamash makes you feel very, very down. No, Mashiach is coming soon, we know that. The Rebbe said that Mashiach is, but we know you have to do teshuvah. So, let's say all the shluchim are successful. Every shaliach is going to be mekarev in the next few months a hundred Yidden. That's impossible, but let's say it would be. Nu, how many Yidden will become frum? Ah? They're trying to do each shaliach two. Each shaliach two? Okay, in the next year. Year. So let's say you have 2,000 shluchim, you're going to be mekarev 4,000 Yidden, 10,000 Yidden, 20,000 Yidden, a half a million Yidden. We're talking about bringing Mashiach, need all the Yidden to do teshuvah. How in the world is that going to work? Is it possible? Yeah, as as you know, bagashmiyut doesn't. Now, there could be something that the Eibershter will make that will shake up the whole, all the Yidden. So, I remember the Rebbe spoke about it after the Six-Day War. The Six-Day War brought a hisorerus amongst all the Yidden in, all over the world, in far, far corners, פארשאכטע places, the Yidden, all the Yidden, everybody became, got the Jewish pride, that's the truth. And that started a lot of the baalei teshuva things. In Russia, shtelt zich far, in Russia, under the communists, there was an awakening of a baal teshuva movement. How's that possible? Couldn't understand. When I went to Russia, it was couldn't understand how that works. Mila here you have signs all over, you have newspapers about Yiddishkeit, so a guy gets interest. In Russia, when everything was underground, how did you, how did, it started from the Six-Day War, afterwards became. And the Rebbe said then, when it says והיה ביום ההוא, you talk about שופר גדול, there will be a שופר גדול and that'll awaken all the Yidden, the Rebbe said, had we utilized the Six-Day War properly, this would have been the שופר גדול. And it could have been. But unfortunately, the Rebbe was very upset and that people didn't use it and it could have been. Something like that, so it's an abnormal thing, not a normal, natural thing. But naturally to be mekarev all the Yidden to become frum? Now take in consideration something that's very, very terrible that besides that it takes so long, how many Yidden will you be mekarev, take in account those Yidden who turn away, chas v'shalom. What they call now, you have a חוזר בתשובה and then you have in Israel this new concept of חוזר בשאלה, people who become frei. And what do they call it? If this is called a teshuva, how does this work, a she'eilah and a teshuva. So they call it a she'eilah. Yeah, that's what it is. So if they turned it around. about it. Is that thinking Mashiach supposed to come soon? How how in the world that going to happen? Unless you don't have to do teshuva, then that's something else. Aibershter bring Mashiach just like that. But if it's תלוי בתשובה, who how you going to do this? How is going to happen all these people על זה ישנו הלימוד מכל שכן וקל וחומר מימי חנוכה. So you learn it out from Chanukah with a kal vachomer. כמו בימי חנוכה שאז היו טמאים ורשעים וזדים Then you had Yidden who were טמאים ורשעים וזדים. ומכל מקום ניצחו הטהורים צדיקים ועוסקי תורתך. So the frum Yidden won על דרך זה בדורנו. and now too כאשר כמה מישראל שאינם שומרים מצוות בשלימות ולעומת זה, But Aibershter, first of all says nowadays they're much better than it was in the time of Chanukah. The freye yidden time of Chanukah were not תינוק שנשבה. They were poshut frei, they rebelled against Aibeshter. Much worse, most of the freye yidden now don't know what's flying, they were raised they were they're תינוק שנשבה, they don't know it's not their fault. And הטהורים צדיקים ועוסקי תורתך אינם אלא מושמרתם ובמסירות נפש על שמירת התורה ומצוות. and the frume yidden keep תורה ומצוות ומסירות נפש הרי הקדוש ברוך הוא עוזרם, and Aibeshter will help them עד שמביא ישועה והצלה לעולם. He'll help, he'll bring Mashiach. just like he helped there. Now, the Rebbe doesn't go into it here, what'll happen with the teshuvah aspect of it. So we got to figure that out how it's going to work. But l'poel, we see that Aibeshter didn't stop helping the yidden when the minority of the yidden were frume and majority were frei.

ויתירה מזו, and inside that שניתן להם הכוח להתגבר על שאינם טהורים. There is a koach that the frume yidden have over the others. כי זה שהטהורים הם המיעוט זהו בכמות. The fact that the frume people are minority is only in quantity. אבל באיכות הרי הטהורים הם העיקר. If you look at quality, the quality of the frume is the real quality. כי להם יש את התוקף של קדושה שמקושר בקדושתו של מקום. The frume yidden have kedusha. Kedusha is connected to to who? To Aibeshter. ואילו תוקף של טמאים רשעים וזדים הוא גשמי בלבד. What's the strength of the others? בגשמיות, they're more, pashut they're more numbers. And we have the koach of kedusha. ולכן סוף סוף הם המנצחים באופן של מסרתם The frume yidden win שלא זו בלבד שצד הקדושה מנצח, Not only that kedusha wins אלא הדבר שהצד שכנגד נמצא ביד הקדושה, The word מסרתם means you gave over. Kedusha takes over kelipah, not wins over kelipah, takes over kelipah. שהם נהפכים לטוב, They change to the good, נכבשים תחת שליטת הקדושה, they get conquered under the rulership of קדושה עד שנהפכים להיות טהורים צדיקים ועוסקי תורתך. that the freye, the resha'im, the teme'im, resha'im and and zedim turn into טהורים צדיקים ועוסקי תורתך. Then he says, כשם שהוא בנוגע לכלל ישראל כמו כן הוא אצל כל אחד ואחד. Just like we said benoge'a the klal that we wonder how the mi'ut of the frume are going to win over the ribui of the not frume, same thing as by every single person in himself. אמרו חז\"ל, חז\"ל say like this, נו, הרבה עשו כרבי כרשב\"י ולא עלתה בידם. There's a machloket in Rabbi Shimon bar Yochai and Rabbi Yishma'el. Rabbi Shimon bar Yochai says, \"Don't go to work. Don't do anything. Sit and learn all day.\" Rabbi Yishma'el says, \"What do you mean sit and learn? What's going to happen? How are you how are you going to survive? No, no, you have to go to work, הנהג בהם מנהג דרך ארץ.\" And the Gemara says, many people tried to do like Rabbi Shimon bar Yochai, didn't work. Which means, that הרוב בני ישראל אינם יושבי אהל, most Yidden are not יושבי אהל, not people who sit and learn all day. You have ישיבה בחורים sit and learn all day, you have some כולל יונגעלייט that sit and learn all day, most Yidden are not like that, אלא בעלי עסק, business people. שרוב היום עסוקים בצרכיהם הגשמיים. Most of the day they are involved in their physical needs. ומיעוט היום עוסקים בדברים שבקדושה ממש. and how much part a little bit of the day they involved in kedushah, when they go to daven, when they have a shiur and learning, but that's not most of the day. So, a little bit they're involved in תפילה, תפיסת התורה, קיום המצוות, but not much. וגם שעושים כל מה שצריך מעשיהם לשם שמים בכל דרכיך דעהו, Even though when they do their own things, the gashmiyusdike it's all leshem Shamayim, but still they're not involved in קדושה, הרי נקראים מעשיך ודרכיך. they are our things, gashmiyusdike things, אלא שנעשים לשם שמים, so it's leshem Shamayim. Umimela, since we look at ourselves and we say, if 90% of the day I'm involved in גשמיות, ואולי אפשר שתגבר בליבו של אדם מחשבת מרה שחורה, a person can have a thought of a מרה שחורה. What's מרה שחורה? Yeah, a person is down, is depressed. וכיצד יש ביכולתו לקיים הציווי ועשו לי מקדש ושכנתי בתוכם? How is he able to fulfill the commandment that to make a dirah for the אייבערשטער בתוך כל אחד ואחד מישראל in every איד שקדושתו יתברך תשרה בתוכו בתוך ביתו ממש, that the Aibershter, the Shechinah should be in me, in my house, כאשר רוב זמנו בעניינים גשמיים, most of the day I'm involved in gashmiyut, which is a similar problem like the whole world. The whole world, the same problem. Most of the people are involved in גשמיות, פריי, only a מיעוט of room. In me, myself, most of my day, most of my מציאות is involved in gashmiyut, a little bit is of is in ruchniyut. So how, how do I expect to to accomplish דירה לו יתברך?

וזה הלימוד מחנוכה, here comes the limud of חנוכה, דזה שמדמה בנפשו שרק מיעוטו משוקע בטהרה וצדקות ועסק התורה, when a person feels only a מיעוט of me is involved in טהרה and in צדקות, טהורים and tzadikim and עסק בתורה, הרי זה רק בכמות, it's only pashut in quantity. How much hours, how many minutes. אבל באיכות, in quality, יקרי הם עסקו ומעשיו שהם עסק בתפילה ובתורה ובמצוות, the most important and the most qualitative, qualitative, a quality time is in Torah u'mitzvot. והם הם הקובעים מציאותו האמיתית, and that makes real מציאות. You could be involved in ruchniyut two hours a day and 22 hours a day in other things, your main מציאות is those two hours. ועל ידי זה and also על ידי הכרה זו גופא by just recognizing this, זוכה למסרת טמאים ביד טהורים ורשעים ביד This itself makes you get the ikar of the kedushah. שגם בעת עסקו בדברים גשמיים even when you're involved in גשמיות, ניכר שאצלו שכל זה אינו העיקר שלו you feel this is not your עיקר והם טפלים לעיקר מציאותו האמיתית שהיא עבודת השם that this is tafel to your main thing, which is avodat Hashem. ומכאן למדנו גם כן עידוד לאלו החוזרים בתשובה. This is also a עידוד, a chizuk for ba'alei teshuvah, for people who do teshuvah. What's their problem? Why do they need a chizuk? Why do they need a chizuk, a baal teshuvah? What's his problem? When he becomes a baal teshuvah and realizes the truth, and now he starts behaving the way he's supposed to, he looks back for 20 years, for 50, 40 years, who knows what I did, all kinds of aveirot. And sometimes even possible that majority of his life, becomes a baal teshuvah when he's 60, so 60 years he did all aveirot, now the next 40 years he's going to so more of the time was bad. שגם אם כמה ימים בעבר היה רחמנא ליצלן במצב של טמאים, and even if many days before he was tamei, ve'al yedei zeh, not only was he a מצב of tamei, but a מצב of resha'im and זדים, יצרם התגבר עליהם, always the yetzer hara was stronger then, ומרגישים עצמם חלשים ומעטים, they feel the good part of them is weak, the good part of them is the minority, ועליהם לדעת, they have to know, שהם לאמיתתו של דבר באמת, they're tehorim, tzadikim and עוסקי תורתך, וזהו עיקר מציאותו. Now that they have the good part, that's what they really are. ועל ידי זה יתגבר על עברו שלהם, וממילא they could overcome the past, doesn't count. וכל אחד ואחד יבנה את מקדשו הפרטי, everyone is going to build his private בית המקדש, בתחילה מטהר את עצמו מכל ענין הבלתי רצוי, so in first you get clean of all the bad things, like like by חנוכה, פינו את היכלך וטהרו את מקדשך, they cleaned out the בית המקדש, אחר כך מדליק נר נשמתו נר השם נשמת אדם, then you light the נשמה, הדליקו נרות בחצרות קדשך עד שזוכה להודות ולהלל לשמך הגדול to praise Hashem. That's the first שיחה. Okay. Now, we're going to go to the other שיחה. It's a short שיחה, but it has a very much I don't know if we'll finish it, if not, we'll continue tomorrow. It's a נגלה שיחה that is to explain