Holding here page 192 towards the end of the page. The last nekudah was in the sichah that the first thing that Mordechai and Esther did when they had a problem was fasted, and called people to teshuvah, and then they did things in derech hateva. Go to Achashverosh and try to get batal, mevatel the gezeirah. די הוראה דערפון איז מובן בפשטות. די הוראה דערפון, the lesson is very clear. בשעת עס קומט א עת רצון, עת צרה רחמנא ליצלן, when there is a trouble, time of trouble, ס'איז פאראן אזעלכע וואס מיינען, there are certain people who think אז די ערשטע און עיקר עבודה דארף זיין צו זוכן השתדלות אין דרכי הטבע. People think, some people think that the first thing to do is things in derech hateva. Got a problem, so you got to do things in derech hateva. דערציילט אונדז די מגילה, so the Megillah tells us אז דאס איז א שפעטערדיקע זאך, this is a second thing, it's a later thing. די ערשטע פעולה דארף זיין, the first act has to be צו שטארקן דעם פארבונד מיט'ן אויבערשטן, to strengthen your connection to Hashem, דורך לערנען זיין Torah ומקיים זיין זיינע mitzvos. ומקיים זיין מצותיו, and to mekayem Hashem's mitzvos. און ערשט דאן, only after you learn Torah and do מצוות, זוכן פאר דער הצלה לבושים בטבע, then you first start looking a לבוש in derech hateva. און אז מען וועט אזוי טאן, and if you do that, אין וועלכן לבוש טבעי מען וועט נאר מאכן, so whichever natural לבוש you will make, וועט זיך אין אים אנטאן די הצלה הניסית שלמעלה מן הטבע, so the nes, the אויבערשטער's הצלה which comes from the אויבערשטער למעלה מדרך הטבע will be put into any לבוש you make. So mainly you gotta make a לבוש. And a לבוש that's normal obviously. But basically what comes out from here is: if there is a conflict between the לבוש in טבע and the ענין רוחני, which one do you which one overweighs? That's the question. Here we have exactly mamash a case where there was a conflict. To do the רוחניות'דיקע ענינים meant she has to fast, which is a conflict to the גשמיות'דיקע השתדלות of her going to Achashverosh, because you know going to Achashverosh her going to Achashverosh was supposed to be derech hateva that she should find grace in his eyes, which for that you shouldn't fast. So fasting is a stirah. But for teshuvah, for the ruchniyus'dike part, you have to fast. So the which one overweighs? So it's not only which one comes first, which one overweighs? Now that we said that this one comes first, we know that the ruchniyus comes first. If you're going to do the ruchniyus'dike one first, it'll contradict the gashmi. You could do the gashmi, you could go to Achashverosh, but won't be as good, doesn't matter. As long as you did the ruchniyus'dike thing right, you gotta do the best you can in gashmiyus. Even though it means that through the ruchniyus this will ruin some of the gashmiyus. In פשוט'ע זאכן, if a person needs money, doesn't have money, so he has to what does he have to do? Daven to the אויבערשטער, He should help him. He has to do some business deal also. What happens if what does he have to do first? First he has to daven to the אויבערשטער. What happens if he's going to daven to the אויבערשטער, he's going to daven with a minyan, so he might miss his appointment. So we say you gotta do your ruchniyus'dike first, and then you gotta do the gashmiyus. And if the gashmiyus won't be so good, but as long as you did the ruchniyus, it will work. Yeah? It's not that you're mechuyav, it's a seder. This is a seder of how you do it in order to to daven to the אויבערשטער. One of the things to do is ta'anit, so memeila it's called something that you should do. And then you do the gashmiyus. It's a the Rambam paskent that if there's a tzarah, you gotta daven to the אויבערשטער, and you gotta fast. The best re'ayah here they had to fast is you know when they fasted? Pesach! That year, Pesach they didn't eat matzah! They didn't eat a mitzvat aseh didn't do a mitzvat aseh de'oraita, they didn't drink arba kosot if it was already mechuyav then. They didn't have a קרבן פסח anyway, there was no בית המקדש, it was not anyway it wasn't in ירושלים. But they didn't eat matzah! They didn't eat maror! They fasted! That's why it says \"ויעבור מרדכי.\" What does \"ויעבור מרדכי\" mean? Mordechai was over! But as a הוראת שעה, you could go against Torah as a הוראת שעה for a temporary thing if it's needed. And sometimes you go through a נביא, and no, Mordechai maybe was a דין of a נביא, whatever it is, but לפועל here they did this, so obviously they had to do it. They had to do it even though it meant that the גשמיותדיקע part of it will not be that good, it doesn't matter. און פונקט ווי דאס איז בנוגע כלל ישראל, just like we said this concerning the whole כלל, all the יידן, איז דאס אזוי אויך לגבי יעדן יידישן יחיד, same thing like of each individual. א ייד דארף וויסן, a ייד has to know, אז ער איז פארבונדן מיט'ן אויבערשטן, connected to השם, וואס ער איז נישט באגרענעצט חס ושלום אין חוקי הטבע. Hashem is not limited to the limitations of nature. אבער אויס אז דער תעשה וואס דער מענטש טוט איז נישט מער ווי א לבוש, but since when you do whatever you do in גשמיות is only a לבוש, איז דער עיקר, מובן בפשטות, it's often understood, אז דער עיקר השתדלות דארף זיין נישט אין דעם לבוש. You don't do the עיקר השתדלות, the עיקר work in the לבוש, נאר אין צו באקומען די ברכה פון אויבערשטן. The main thing is the עיקר thing, the ברכה of Hashem. וואס דאס טוט מען וואס דאס טוט מען דורך לימוד התורה וקיום המצוות. That you do through learning Torah, doing mitzvot. So you don't pay attention more to the לבוש than you do to the עיקר.

The mashal I'm going to say, the Rebbe says something, it's not exactly נוגע here so much, but it's just it's a mashal of somebody who wants to get money from somebody. He's going to give you a whole bunch of coins. You have to have a bag or a pocket in which to put it in. So you have to have the bag, because otherwise you won't be able to hold it, but it's only a bag. That's not what you need, you need the money. So the main thing that you're going to work is on how do I get the money, and then you also have to make sure that the bag is there. Same thing, the טבע is only a לבוש, it's a garment, it's a garment in which the אויבערשטער'ס ברכה is מתלבש. So the money is put into the bag, into the pocket. So the main thing you got to work on is the bracha itself, which is the ruchniyus, which is comes from Torah and mitzvot. אבער אויב מען פארבייגט דעם עיקר צו ליב שטארקן דעם לבוש, if you're going to, פארבייג means overlook, the main thing because you want to strengthen the לבוש, איז דאס ענלעך צו איינעם, oh, it gives a mashal, a similar mashal, it's like somebody ענלעך צו איינעם וואס גייט אין באנק, somebody goes to the bank ארויסצונעמען געלט, to take out money, ווען ער האט נישט קיין טשעק מיט וואס דאס געלט צו באקומען אדער דער טשעק איז פון א זאך וואס האט נישט קיין חשבון אין באנק. You're going to go take out money, you got to bring a check. The check is what's going to give you the money. Then you can do all kinds of things about how you're going to get to the bank, and what you're going to do at the bank. Got to bring the check, or you're going to bring a check that the check is from somebody doesn't have an account in the bank. What are you going to get? Now, you have to do everything, you have to do the side things, too. You have to make sure you have a car to drive over to the bank, but that's not the main thing. The main thing is you got to come with the check to get the money. So Torah, mitzvot is the check, that's how you get. And then the גשמיות is, like I said, the bag which you put it in. די ערשטע זאך דארף ער זיך באווארענען מיט א טשעק. The first thing you have to have is a check. און דער טשעק זאל זיין נישט פון בארות נשברים אשר לא יכילו המים. The check should not be from somebody has no account, or somebody who has an account, the check is going to bounce. It's a lashon of a pasuk that you have broken wells that has no water. A check that has no backing, a guy can have a check, but the check, he has no money in the bank. So what's the check going to be worth? Even if he has an account, see this goes even more, a guy has an account in the bank, but there is no money in the account, so what's it going to help? So the first thing, you have to make sure that you get the check, and the check should be in a check that has money in the account. נאר להבדיל פון דעם וואס לי הכסף ולי הזהב, וואס איז נישט פון בארות נשברים, which should not come from a place where there is no money, you have to make your check that comes from who? From the one that has the money. Who's the one that has the money? Versus the check, lehavdil, the אויבערשטער, because the אויבערשטער says, לי הכסף ולי הזהב, נאום השם. השם says, \"I have the money. I have the gold and silver.\" He has plenty. So you have to have a check of the אויבערשטער. און נאכדעם ווי ער האט שוין דעם טשעק, when you get the check, זאגט אים דער אויבערשטער, the אויבערשטער says, ער זאל אים אויסבייטן אין לבושי הטבע, you got to exchange the check for טבע, דורך בכל אשר תעשה. You got to do something about it. But the main thing is you got to have the check, which means things the main thing is you got to do the רוחניותדיקע part.

Now, let's learn הערה 41 and 43. 41 goes on the words that he said here, that a ייד has to know that he's connected to the אויבערשטער, and the גשמיות is only a לבוש. So the Rebbe says here first a מראה מקום, and then he says, ויתירה מזו, there is even more, שיש, brings from ע\"ב, שיש כמה דברים שהאדם צורך צריך להניח על הנהגת השם לבדו. There are certain things where you just leave it for השם without גשמיות, ושלא לעשות שום דבר, not to do anything, כי אם לבטוח, just to trust השם. כאשר איש הנהגתו צריך להיות באופן כזה, אין זה בכלל אין סומכין על הנס. And the mefarshim, it's a very strong שאלה. How could that be? Isn't there a כלל אין סומכין על הנס, you're not allowed to rely on miracles? How do you mean, how could he say that certain things you don't need דרך הטבע at all? So, this a לשון from the Rabbi Rashab, and he says that if you see that you are in a level where the Oibershter's behavior to you is in such a way that things happen without גשמיות, then you know that's what you have to behave. And then that's not called a nes anymore. It's almost as if this becomes your teva. So, that's not called סומכין על הנס that you're relying on a miracle. It's not a miracle if that's your מצב. You remember the שיחה we learned בנוגע יוסף that Yosef was a What's the word? איש איש מצליח. And the רבי explained there, based on the Tzemach Tzedek, there are sometimes a person could have hatzlacha. You could have luck, you could have And sometimes it could be not you have luck, you're an איש מצליח. The whole הנהגה with you is is is הצלחה למעלה מדרך הטבע. And that could happen sometimes. Or it could happen because you're in such a high מדרגה. Sometimes it's לאו דווקא you're in such a high מדרגה, it's because of a זכות you might have. I want to explain the two things. You could have a person high מדרגה, that's one thing. You could have a person who's not in high מדרגה, but because of a certain thing he did, a certain act he did, he has a certain זכות. And because of that זכות, these things happen. L'mashal, there's the famous story with this guy who his brachos helped. Everyone knows the story, it's called the crazy tailor, story with the Baal Shem Tov, it ends up with the Baal Shem Tov. Just I'll tell b'kitzur the story for those that didn't hear it. There were two two Yidden, very simple Yidden, I mean they didn't know much, they were tailors. Their tailor shop was also not so gevaldige, they weren't the biggest tailors in the world. But they knew how to just fix a patch and sew in a button or something. And they didn't make any money, so they took a trip, they said, let's go out, travel around and we'll see, do some work in different villages and we'll make some money. And they went, and here they patched up a pair of pants and here they do this, very small things. And they finally got together, I think it's the לשון that what it says, 600 ruble after working for months and months, and they came home, hoping each one will have 300 ruble and each one is going to start his business, and they're going to start making more. On the way in, they stopped in one of the places, and they stayed in a in a kretshme, in the in the inn, and they saw that the owner of the inn is very disturbed, something is bothering him. They asked him, he wouldn't tell, but finally he said, I'll tell you what. You can't help me anyway, but I have a poritz here in this landlord here and he's making a chassunah for his daughter, and he's looking for a tailor or tailors to make his the clothes for the chassunah for all his for wholes for wholes family. And he gave me the job to find a tailor, and I found this tailor, I found the biggest tailors, and whatever sample they made, he didn't like. And it's getting close to chassunah, and he says if they if I don't find, I'll suffer, he's going to punish me, and I don't know what to do. So they said, we're tailors, maybe we could do it. So he asked, what kind of tailors you guys are? I got the biggest tailors in the world, you guys are going to do something? But you never know, try. So he went to the poritz and said, you know, I have two more tailors to try. So he said, good, let them make a sample. Came, they made a sample, the poritz loved it. And he said, yeah, and he gave them the whole job. And he gave them everything that they did, and he loved their job. And when they finished and they gave him all the the clothes, so they spoke to the tailors, and the tailors told him how happy they are for two things. Number one, they're happy that they're able to help the poritz, but besides that, they're happy that they're able to help this Yid. This Yid who owns the inn now is safe and fine, cuz like this, he would have had a problem. So the poritz says to them, I see you guys care so much about your friends, about your other Yidden, we have a family here who owes us a lot of money, don't have the money to pay, we threw them in the dungeon, maybe you want to do something about them? So they said, how much do they need? So he said, well, we need they owe 300 ruble. So one guy turns to the other and he says, you know what, let us say we made 600 ruble now I guess they made 60 after the poritz paid them, let's give out of our money 300 ruble. So one guy says, I can't give so much, I can't give every so much money. I can give 10 ruble. So one guy says, you know what, forget about it. Let's split right now. We're partners, you take 300 and do what you want, give me the 300, I'm going to take all of my 300 ruble and I'm going to pay for them. And he did it. Took the 300 ruble, and he gave every penny he made after wandering Fine. They went, they took out the people from the dungeon, and you could imagine how happy they were. A chasid, anyway, and they left. This guy who didn't give the money went home, had 300 ruble, opened a store, opened a shop, and he made a lot of money, became rich! And this other guy came back without a penny and had nothing, and he had nothing, he couldn't make a living. He pashut went around begging, and the matzav was so bad that he went crazy. He became pashut a meshugener, he became crazy. So everyone knew the meshugener, crazy beggar. Once a guy, one of the people, the rich people in town who had to do business, he used to do business with different goyishe poritzim. So there was one guy especially that he was very tough guy, whenever he did business with him, he only had tzarot tzerurot, and he had to buy wheat by him, whatever. So it was very, always every time he went there, he was very nervous and very, you know, concerned. So that day, one day he had to go there and on the way he was going, he saw this beggar and the beggar sticks out his hand. So he made a joke to him and he says, \"You beggar, what are you going to give me if I give you a tzedakah? If I give you some money?\" Says, \"What could I give? I could give I could give you a berachah!\" So he made a joke, \"Okay, give me a berachah.\" He gave him a coin, and he gave him a berachah that whatever you do today should be matzliach. He went to this guy, and לפלא, the guy, this goy, epes today was so good and he made the best deal, he never had anything. He wondered what, he didn't know what happened. He started to think, \"What happened today?\" So he said, \"epes I gave tzedakah to this guy.\" So he said next time he had to do some deal, before he went, he went and found this beggar and he gave him another coin and he asked him for a berachah, and he gave him a berachah, and the same thing happened. So he realized it's him. So whenever he went to do business, he gave this guy money, and he got a berachah from him, and this guy became rich. No, the guy, the baal habayit became very rich, the guy who because his deals all worked out good. This guy was a beggar. Once he was sitting with his friends and they were talking, \"What got you? How did you make deals so, good deals so...?\" He wouldn't tell them, but finally once he, I guess he said l'chaim, he got a little, so he told them the secret. \"Oh!\" So it was no secret, so people started doing and they saw this beggar's berachot worked. Every time he gave a berachah, it helped. And became known already, the meshugener beggar's berachot helps. One of the talmidim of the Baal Shem Tov happened to come to town and heard about it, and met this beggar, came back to Mezhibozh, to Baal Shem Tov, told the Baal Shem Tov that this guy, some בטלנע thing, a guy, a beggar, a simple guy, nothing, and his berachot help. So Baal Shem Tov said, \"Next time you get to that city, please try to bring him to me.\" Next time he came anyway, he schlepped him, they came to the Baal Shem Tov. So Baal Shem Tov says, \"Tell me, is anything special that you did or...?\" This happened years before it. So you know, Baal Shem Tov says, \"Tell me your life story.\" So he started telling him this, from the beginning till finally came to this point, the story that he gave away every penny he had to save פדיון שבויים. So Baal Shem Tov says, \"Stop right there. That's it. The zechut that you had that you gave, went on such a mesirut nefesh, you have a zechut that your berachot help. Your berachot help. That's a zechut.\" And he said, \"But for such a thing you have a zechut, it's kedai you should be more than just this. Stay here.\" And he learned with him, and he became, and he became one of the talmidim of the Baal Shem Tov, he became he became normous. He cured him from his שיגעון, משוגעת, and he became. So what's the pshat in the story? That this guy, when his berachot helped, wasn't a big בעל מדרגה, was a big tzadik, nothing. But is a person that his berachot helped למעלה מדרך הטבע was a nes based on a zechut he had. You could have a person whose berachot help because he's a big בעל מדרגה, so צדיק גוזר והקדוש ברוך הוא מקיים. The tzadik says, this guy's not a tzadik, he's nothing, but you have a zechut. They say once eppes a Rebbe passed away, and the son was not such a big... So before his father passed away, he knew that they're going to try to make him Rebbe, but what is he? He's nothing. So he asked his father, the Rebbe, to give him a berachah that whenever he gives a berachah, it should help. So, I don't know if it happened or not, but the point is it could be. So this guy's a tzadik? He's nothing, but he has eppes a berachah from, his berachah should help. So, I'm just trying to bring it out לגבי here. So the Rebbe Rashab says that when you see that הנהגה is such a, say that means that you don't have to make כלי הטבע, could be or because there's a big tzadik and his מדרגה is so great, like the מדרגה of Yosef. We learned that last time. Yosef did not... Why was he punished for asking the שר המשקים to remember him? He only did דרך הטבע, because he was such a מדרגה, he didn't have to ask in דרך הטבע, because he was such a big tzadik. I'm saying, and sometimes not because you're a tzadik, because that's some other side reason why. It's a zechut. So then taakeh you don't need. But most people do need a levush in דרך הטבע. But what the Rebbe is saying in the sicha, but don't forget that that's not the ikar. The ikar is the check, that means you got to get the money. money, and then you got to have other side things what to do with it. That's ot 41. Ot 43, he says that you should work mainly on the ikar, not on the garment, on the levush, and he says, ואדרבה, המרבה בלבושים הוא מקלקל. If you make too much levushim, not only what's the purpose, that's not the ikar anyway, besides that, it's going to make it worse. בדוגמת אדם העושה לבוש ארוך ביותר מכפי מידת גופו, just like a person who will say, \"Well, I have to wear clothes. If clothes is important, well, the big the more the better. If it's an important thing, so you'll make 10 times your size, much bigger than your size, שגייען אים שיך, you won't be able to walk. If you have pants that are too long, you'll slip, you'll you'll you'll trip over it. So, not only there's no need to make the levushim, you're going to make it worse by by working too much on the levushim.\" Yeah? They think so. That's not true. I know there are a lot of people work hard and don't make any money. They work long hours, too. The pasuk says, לא לחכמים לחם. Not because you're a chacham, and you're smart, and you have all kinds of ideas, לחם. There are people who are stupid and make money, and there are people who are smart and don't make. Avadai, it looks like a person works harder, makes more money, because Der Eibershter wanted to give him more money. Yeah, but this guy works less, maybe then it'll be a re'aya that he doesn't won't make more money. We don't know what it we have to people have to work according to what is normal to work. Yeah, that's what you have to do, and Der Eibershter will decide to give you or not. It just looks like it goes in derech hateva, it depends how much time you put in. That's why the Rebbe says in many sichot, don't think you'll put in more time and take it away from learning or from davenen, you'll make more money. You won't. Farkert, if you take away time from work and you learn more, if you're stealing from your work, then you accomplish much more. It's like the Alter Rebbe used to steal time from learning with the Maggid's son. When the Alter Rebbe came to the Maggid of Mezeritch, he set him up as a chavrusa to his son. His son was the Malach, is known as the Malach, was a so, the Alter Rebbe learned with nigleh with him, and he learned chassidut with the Alter Rebbe. And they had a time, they had the clock, that this hour you learn with me and this So, the Alter Rebbe used to change the clock, so he should learn longer with him. The Alter Rebbe said those were the best learning, that learning that I stole stole time to be able to learn more, that's the best. אף חכמתי עמדה לי, he said. This is This was the strongest thing. But the other way, avadai not, because that's only a levush, and a levush doesn't work. A levush doesn't is is only there as a levush. It's not the ikar, and too much levushim, you you trip. It doesn't work.

קען מען מיינען, let's go vayter. So one might think, אז כל הנ''ל איז נאר אין א זמן וואס עס איז מאיר אלוקות בגילוי, you can think like this: When is it that you have to look at the ruchniyut as the most important part? Only a time when there is גילוי אלוקות. When Godliness is revealed, so then you look at the ikar is Godliness. אבער בזמן הגלות, but in גלות, ובפרט בעקבתא דמשיחא, especially at the end of galut, close to Mashiach, and now we're not just עקבתא דמשיחא, we're עקבתא דעקבתא דמשיחא, because the Alter Rebbe in Tanya 200 years, over 200 years ago, writes that we are now in עקבתא דמשיחא, so you can imagine what we are now, דאס איז א חושך כפול ומכופל, when the darkness is double and doubled over, that's ruchniyut it's very dark, איז כיוון דדער אויבערשטער אליין האט געמאכט דעם חושך, since the der Eibershter Who made that it should be dark ruchniyut now? Der Eibershter. איז א הסתר אמיתי, חס ושלום, so it's a real a real concealment. Whatever der Eibershter does is true. If der Eibershter concealed Himself, it's a real concealment. אז די השפעה מלמעלה פון ענינים גשמיים איז איבערגעגעבן געווארן ברצונו צו חוקי הטבע, so you might think, so der Eibershter wants that it should be no גילוי אלוקות, so teva is what counts. So you got to work על פי טבע, so you got to put the main main stress on teva, because that seems like what der Eibershter wants. So we're not even talking to a person who's an apikores and says, \"I don't care, der Eibershter No, teva is what counts, not der Eibershter.\" He believes in der Eibershter, but it's der Eibershter who did it. You know what this sounds like? The Rebbe says in the אות, בדוגמת טענת המרגלים. What did look let's learn how אות 46, שאין בעל הבית יכול חס ושלום להוציא כליו. Now, it says that the מרגלים claimed that der Eibershter Himself cannot make us win the war against the כנענים. That's what the מרגלים said, we're afraid der Eibershter can't do it. And he lost they used the lashon, even the baal habayit, the owner Himself can't do anything about it. Makes no sense, this statement is a contradiction. If you admit that he's the baal habayit, then why can't he do it? If they would say, we stop, they stop believing in the Eibershter, which wouldn't make any sense, the people 40 days before, they were צדיקים, all of a sudden they didn't believe in the Eibershter? But if they would say that, we could understand, somehow they became אפיקורסים, believe in no Eibershter. Ela mai? There's only teva. Al pi teva, we can't win the כנענים, they're a hundred times stronger than we are. That's not what they said. He said the baal habayit can't take out his כלים. He's baal habayit, so why can't he? So the Rebbe explains in different places, here it says look in Derech Mitzvosecha, Likkutei Sichos חלק ד', and then now it's also later it was in Likkutei Sichos חלק י'. The מרגלים טענה'ט, there is an Eibershter, sure, but the Eibershter made teva. So teva is a real thing. It's as if the Eibershter concealed himself in teva, ממילא things now work al pi teva. And the Eibershter himself limited himself not to go against his own creation. He made the teva and he made teva control, so now he will not do anything. He doesn't allow himself to do things lemalah miderech hateva. That's what the מרגלים said, and memeila, he's a baal habayit, but he himself can't do anything about it, and we're going to lose the war when we fight with the כנענים. That's what he said. He chose not to when he made it. Memeila, now he put himself in the position that he can't. Yeah, almost like that, almost like that, yeah, locked up and threw away the key, locked himself in and threw away the key, or something. But he locked himself in, now he can't, אינו יכול להוציא כליו. So this is the טענה the Rebbe says that someone might say, ממילא בזמן בית המקדש when there's גילוי אלוקות, so the Eibershter is shines, you could tell, so the עיקר is the Eibershter, so Torah, mitzvot, the גשמיות is side thing. But when there is גלות, and who made the גלות? The Eibershter. When there is concealment in אלוקות, the Eibershter made it. K'ilu he's saying now, I'm ואנכי הסתר אסתיר, I'm covering my face, I'm moving away, I'm out of the picture. So no more, it's not the Eibershter in charge, so now teva's in charge. And that's in time of galut, if teva is in charge, the whole thing that the Rebbe said before is not true. The Rebbe said before the ikar you got to do the ruchniyut, forget about the gashmi-, not forget, that's secondary and that's not the ikar, that's amol, time of the בית המקדש, but not in time of galut. Obviously this is wrong. און דעמאלט קומט דער ענטפער, אז אויך בזמן פורים זענען יידן געווען אין גלות. Time of Purim, the Yidden were in galut. The whole lesson that we took from Esther and Mordechai that they did the רוחניות עיקר, that was galut. Time of מפוזר ומפורד בין העמים, the Yidden were in galut, spread out amongst the goyim. און דער מצב איז געווען אויך לאחר הנס. Even after the nes, this was the situation. די גמרא זאגט אכתי עבדי דאחשורוש אנן. After the nes, we're still in galut, we're still slaves of Achashverosh. און אף על פי כן איז אויך דעמאלט געקומען די הצלה נישט דורך דרכי הטבע, נאר צומו עלי שלשת ימים. And then, how did they get helped? Not through doing in דרך הטבע, but through the ruchniyut, fasting three days, דורך אומקערן זיך צום אייבערשטן, returning to Hashem. So here we see that no matter there is never a time that the gashmiyut is stronger than the ruchniyut. Always the ruchniyut is stronger, that's the ikar, that's what you have to work on. And that's the simple lesson the Rebbe says we take from the way Mordechai and Esther behaved. We still didn't answer the she'eilah, we see where we're getting to the other she'eilot, why is it called פור and and and why doesn't Hashem's name is not mentioned, but all's based on this nekudah.