Starts with a ק. Then it goes with a י. But it was written with a י. Okay, the last thing we learned here in the sicha. The last thing we learned in the sicha. Nu, okay. That the הוראה What? What are the terms of to be in the raffle? No, we'll discuss that with him. So we learned the הוראה that the Rebbe brought from the story of Mordechai and Esther is that when a person has a problem, the first thing you have to know is the רוחניות'דיקה part. The גשמיות'דיקה part is only a levush. And that's what you have to work on, the main thing is the ikar, not the levush. But then a person might think that's only when אלוקות is בגלוי, then ruchniyut is the ikar because that's what we see. But in a time of גלות, חושך כפול ומכופל, maybe then it's not like that. So we see here that even in a time of this was a time of galut, and Mordechai sent Esther to go to Achashverosh, a time of galut, time of darkness, and even here, what did they do first? First thing they did, they called for teshuvah, fasted, even though it meant that she's, גשמיות'דיקה, her גשמיות'דיקה השתדלות won't be so strong, nevertheless, that's the ikar. Okay. And we're holding here page 194, סעיף ט. דאס איז די הוראה פון דעם וואס די יום טוב הייסט מיט'ן נאמען פורים This is going to be the answer and the הוראה why it's called Purim, בלשון פרסי, in Persian. That's one problem with the לשון פורים. And the other problem problem in the word Purim is It's the name of the problem, not of the ישועה, און וואס ווייזט אויף דער גזירה, כנ\"ל סעיף ב', like we said before, but now we'll understand what this means. און אייך דערפון וואס אין מגילה ווערט ניט דערמאנט בגלוי שם שמים And this also is connected to the fact that in the Megillah we don't have Hashem's name בגלוי, even though ברמז we have, but we don't have Hashem's name written. And we said before that it shows that it's a big helem vehester. And the way the Rebbe said in the הערה, that the הערה which we learned, which will be in the test, that even according to the Ibn Ezra that the reason why Hashem's name is not mentioned, because the גוים copied the Megillah into their books and we're afraid that they would use Every time it says Hashem's name, they would write עבודה זרה. So first of all, the Rebbe asked a kushya on him, but besides that, even according to him, the bottom line is it's not written. And the bottom line is it's a helem vehester. So all this will fit in now. ווייל אין דעם באשטייט דער אויפטו פון פורים און מגילת אסתר This is the whole thing of Purim, and this is the whole thing of Megillat Esther. Something that is הסתר, it's a not לשון קודש, it represents the tzarah, there's no Hashem's name, it's a real helem vehester, and this real helem vehester, this is what Purim is all about. Meaning? אז דאס וואס אידן זענען ניט אונטערגעווארפן צו חוקי הטבע, This, that Yidden are not controlled by rules of nature, זייערע ענינים רוחניים, איז דאס ניט בלויז בנוגע למילי דשמיא, It's not only concerning the ruchniyusdike things, זייערע ענינים רוחניים, ווי הצלחה אין לימוד התורה אליבא דאמת. It's not only when it comes to learning, you say learning is ruchniyus, so that taki is not connected to nature. That's something that's higher than nature. For to have סייעתא דשמיא וואס קומט דורך יראת שמים in order to be matzliach in learning and learning aliba de'emes the Rebbe says to learn properly you have to have yirat shamayim. So here everyone can understand this is not dependent on teva, this is a spiritual a spiritual thing. In teva there is no such thing that in order to be matzliach in learning you have to have yirat shamayim. Do you have ever hear of such a thing? Is there anything that you could say, \"In order to to be matzliach in studying math, you have to have some kind of feeling, some kind of yirat shamayim or something.\"? It doesn't make any sense. In order to be matzliach in learning medicine, you have to have some you have to have a good head, and you have to sit and learn. You could believe in the Eibershter, not believe in the Eibershter, you could have a bittul, you could have gaavah, you could have It makes no difference as anything to do with your studies. Torah, שונה thing. In order to be matzliach in learning, you have to have yirat shamayim. Uh? That's, yeah, but that's not something ruchani, that's pashut, if you have a good head, if your your mind is not uh pre preoccupied with something else, if you're in open mood, that's true, but that's part of learning. Here we are saying something else, that has nothing to do with the learning. You have to be a yerei shamayim. There is ענינים רוחניים when it comes to לימוד התורה. In order to be matzliach in לימוד התורה, why is it taki? Now, the emes is, it doesn't even mean matzliach in learning pashut to understand the piece of Gemara. It means aliba d'emes, you can understand a piece of Gemara, but it's not the real emes. In order to be mechaven to the emes, which is the רצון העליון to be mechaven to the Eibershter's ratzon, that you have to have yirat shamayim. You have to learn chassidut before, that brings the yirat shamayim. What does the Gemara say in Shabbos that you learned in girsa? The mashal, we mentioned it many times, but you just learned it in the Gemara, the mashal of the of the the wheat, the bushel of wheat that it says in order to keep it fresh, you have to put in a קב what's it called? A קב חומטין. Exactly, which was some kind of herb or something that would keep it fresh. And the Gemara gives a mashal, somebody asked his friend, \"Bring me down the whole bushel of wheat from upstairs.\" And he brought it down, and he asked him, \"Did you put in a קב חומטין? If you did, is oh, that's good. If you didn't, you should have rather not not brought it cuz it will get spoiled.\" What does the Gemara used it as a mashal for? A mashal for yirat shamayim. If יראת שמים היא אוצרו, יראת שמים then the whole learning is proper, but if you don't have yirat shamayim, then the learning is not proper. So here we have something that everyone agrees that this is not talui in teva. Whether you're matzliach in your learning with yirat shamayim, that's an ענין רוחני, the whole thing is an ענין רוחני. So it does not dependent on teva. So what about the ענינים גשמיים? אדער אפילו אין משא ומתן ווען דער מסחר ווערט געפירט צווישן יידן. Some people go even further, we understand that we're not under teva even when it comes to business. But when you do business with יידן, ווייל צווישן זיך א ייד איך לישנא לישנם. Yidden between themselves, a Yid a Yidden even between themselves you know have their own language, talk Yiddish, right, everyone does. How else? But Yidden between themselves when we say had their own language doesn't only mean Yiddish or the the language. The way we talk is also part of the language, the the the way we express ourselves, Yidden have a different way to express themselves than goyim, so we're all the same. So lechatchilah, the business that two Yidden do is a יידישע זאך. And if it's a Yiddishe thing, it's lechatchilah a ענין רוחני to a certain degree. It's not as ruchni as learning Torah with Yiras Shamayim, but it's also ruchni. So we can understand that when it comes to learning Torah it depends on ruchniyus, it's not the teva. Even he says you could think that when you do מסחר, business with צווישן יידן amongst Yidden it's also different, and we see בגשמיות אפילו, if a person is able to do business with Yidden, that's what you should do. Besides the halacha, it says if you're able to help a Yid, you have to help a Yid before you help a goy, and if you do business with somebody, you're helping him, but besides that, as long as it's within yourselves it has a Yiddishe thing, certain things have a יידישע טעם. Imagine doing business with goyim, you have to speak differently, unfortunately, there are certain things that you see and which are which are not Yiddish, so when you do business amongst Yidden it's also a שטיקל רוחניותדיקע thing. No, one second, we're going to get I'm trying to show what things which are clearly not under teva. Torah is definitely not under טבע, תורה מן השמים. Even doing business we could understand is definitely also not under teva because it's a Yiddishe thing. That's probably why, I'm just saying a sevara, the Gemara says in Berachos that the Yidden came to David Hamelech and said, \"We need parnasa. We need to make a living.\" So, he said, \"nu, go and do business between yourselves. Go.\" So, they said, \"It's not enough.\" He said, \"אין הקומץ משביע את הארי, אין החוליא, אין הבור מתמלא מחוליתו. Between ourselves, the business is not going to be enough.\" Then he said, \"צאו, פשטו ידיכם בגדוד. Go and go out to the goyim and whatever.\" Why didn't he lechatchilah say do it צווישן יידן? Because the first thing a person should do is do business צווישן יידן. Or not even business, but the person gets a job to work someplace. The best thing is to work צווישן יידן. And צווישן יידן means Frume Yidden, לגבי the ענין we're talking about now. Not because we look at Fraye Yidden that they're not Yidden, but pashut the whole idea is that you're in a Yiddishe environment. This is noge'a to the future, anyway. You'll See, we talk here in yeshiva, we have a special session of business, right? So, I'm giving advice, business advice. Business advice is that try to stick tzvishen Yidden. Doesn't mean that it's limited to that, but if you have a choice, it should be tzvishen Yidden. Why? Because then you're still in a Yiddishe environment. If you get a job, like a person get a job to work by for in some company, if you work amongst Yidden, Frume Yidden, I'm saying, then you're still in that Yiddishe environment. So there, it makes sense to think, to say, that it's all ruchni and it's not under teva. The chiddush here is

נאר אויך אין עניני מסחר וואס א ייד פירט מיט א ניט-יידן, להבדיל, even the business that you do with a non-Jew, ווען ער מוז מיט צו אים רעדן בלשון פרסי, there you talk פרסישע לשון. What's פרסיש? He doesn't mean davka physically physically also, you have to speak English, but that's you could speak with Yidden also English. It's not only the language. It takeh means the language also, but not the words and which language you're using. If you speak to amongst goyim, the words that they use is not Yiddishe words, words which in our circles doesn't apply. When you're tzvishen Yidden, when tzvishen bochurim in yeshiva, did you ever ever hear somebody use a word that it's not a a clean word, not a right word? Never. Never is such a thing. Tzvishen Yidden, no such thing. A person should say epes a curse word or something. By the goyim, every second word. I don't understand why. Why do they have to do that? But l'poel, that's how they are. And tzvishen Yidden, it's not like that. So when you have to go amongst goyim, and goyim, you speak לשון פרסי, you have to speak their Not you speak the language, but they speak the language and you're listening and you're part of that language. און א ייד ווייסט אז הלכה בידוע עשו שונא ליעקב, and since there's a הלכה that עשו hates יעקב, איז דאך מעגליך אז דער גוי זאל זוכן קעגן אים פארשידענע עצות און תחבולות. So the goy could find all kinds of עצות and things against the Yid to get the Yid away from from his Yiddishkeit. הפיל פור, like over there Haman made a גורל to do what? To destroy the Yidden. So if you deal with goyim, and a גוי, בדרך כלל הלכה עשו hates יעקב. It doesn't mean דווקא עשו, it means all goyim. And the interesting When I just tell you that the Rebbe once explained this, what's the לשון הלכה? I don't know why I see... So now, everybody's pulling their hair. What is going on here? Some hold it so... You're not allowed to. You're not allowed to pull your hair from your beard. You're not allowed to. Not in public and not in private, not under your cover, not over your cover. Some people are afraid if under the cover, what do you do with the beard? Someone told me that that he remembers that there was a guy who had a very, very A simple guy had a very, very long beard. So, once there was a guy who wanted to make fun of him, so he walks over to him and he says, \"When you sleep, is your beard under the cover, under or over the cover? Which one is it?\" \"I never thought of it. I never...\" Next day, he meets him in the street. He says, \"What did you do to me? A whole night I couldn't sleep. It's the first time I First, I put it under the cover, and I put it over the cover, and I went back. I couldn't I didn't know what to decide, what to do. I never even thought of it.\" So, whether it's under the cover or over the cover, which you can't do it. You're not allowed to do it. This is You can't sit and pull. It's it's Imagine you're pulling out from י\"ג מדות הרחמים. Not pulling down, pulling down is good, you're mamshich. You're pulling away, you're tearing away from י\"ג מדות הרחמים. That's not such a good idea. Huh? Have to... No. I can't. It says when you do like this, he's... Good. You know what the Alter Rebbe said? There was a doctor, the Alter Rebbe, all the Rebbeim had their doctors, and I think some of them were called Zelikson. The Rebbe had a Dr. Zelikson, I think the Alter Rebbe's doctor also called... I'm not sure, I think so. So, the Alter Rebbe said, what do you think? He's a doctor that just gives medicine and he cures? When you come to the doctor and you tell him your problem, what he does is he starts thinking, you know, every doctor he starts thinking, what should he do? And he goes like this, when you think, you hold your beard like this, טראכט אזוי, you know, go like this. Every time he does does this to his beard, he connects himself to י\"ג מדות הרחמים. That's what mamshich the refuah. What do you think, it's it's it's it's his medicine that gives the refuah? It's, you know, he does it with his right hand, it's chesed, right because it So, I'm saying that you could do to be mamshich, you do this, but when you pull out, you're tearing away. You're not pulling down, you're tearing away. So, you're not mamshich, you're the opposite, you're ruining the י\"ג מדות הרחמים. Anyway, that's just a commercial, that's in the middle. So, what was I saying? Oh, that's what I started saying. So, what's the לשון הלכה that הלכה בידוע, it's a known halacha that Esav? What do you mean halacha? What's halacha? It's not halacha. Halacha is halachot in Torah, you have to do something, you have to do this halacha, not halacha. What do you mean הלכה עשו שונא ליעקב? So, the Rebbe explained why does Rashi use the לשון הלכה, or Chazal use the לשון הלכה? There's one difference between halacha and סתם תורה. What's the difference? If you learn a pshat in the Gemara, nothing to do with halacha, it's Torah. If you learn if you learn a kashya, a tirutz, shakla v'tarya in Gemara, it's also Torah. What's halacha? The difference is the other things could change. You have a sevara, and then you could שלוג אפ the sevara, and you could go, it's not something that is going to stay forever necessarily. Halacha, if halacha was paskened, that's a fact, it's never going to change. תורה היא נצחית, תורה is forever, and that's mainly by halacha. So, what the Gemara, what Chazal want to say that this fact that a goy hates a Yid never going to change. It's like a halacha. Halacha that עשו שונא ליעקב, that's a fact. Now, it doesn't mean every single goy. Okay, there are sometimes fine goyim, and this, it's not You could see some goyim When I sometimes when I walk in the street, I go to shul Shabbos, there's ups a goy walks by. I meet him many times. Whenever he goes by, he looks at me and says, \"Hello, Rabbi.\" Once he stops me and he says, \"I'm from Venezuela, and my father taught me that you Jews are the chosen nation, and we have to have the greatest respect for you.\" He told me he had many friends Jews, I guess frume Yidden, and he says he saw that you are the chosen nation. Now, he's not ready to become a Jew. What do you need this headache for? But he recognizes that you are the chosen nation. So, there are goyim who are don't hate the Yid, farkert, there were goyim who helped Yidden. But generally speaking, if you look at the majority in this, a goy hates a Yid, and he tries to, you know, harm him, lav davka harm him b'gashmiyut, harm him b'ruchniyut. So, the Rebbe says here, so when you are dealing with goyim, and you're speaking Persian, which means you're not speaking the holy language, you're not speaking in a holy way, and it's a case where a goy could, who you never know, could think against you like Haman did, הפיל פור, so he's throwing lots, but not a גורל, גורל is a Yidishe lot, Lashon Kodesh, פור, the way the goyim, so he's throwing lots to find out a good way how to hurt you. און אפילו ווען עס שטייט אין אזא מצב וואס עס איז דא א חשש, even in is a matzav there is a חשש, אז אנשטאט דערמאנען שם שמים וועט דער גוי דערמאנען להבדיל שם עבודה זרה, you could be in a point where you're suspecting that instead of Hashem, he'll talk about avodah zarah. What's the whole pinpoint here to what? To Hashem's name is not there according to the Ibn Ezra, that the reason is because he might use a goyishe name. So here we have a a Megillah which has no Hashem's name, and the way the Ibn Ezra says because maybe they'll use for goyishe. So we're in a matzav that it's so bad, you're in a matzav so bad, so here there is no גילוי אלקות.

קען ער דאך מיינען, so a yid might think, באלד אז דער גוי איז יא אונטערגעווארפן צו חוקי הטבע, since the goy is under the rules of nature, און די השפעה צום יידן גייט דאך לכאורה צוזאמען מיט די השפעה צום גוי, and the yid is doing business with a goy, so whatever Hashem wants to happen to the goy To the yid will go together with the goy, and the goy is under טבע, ווארום זיי האנדלען צוזאמען, they're together, they're doing business together, so whatever happens to the goy is going to happen to him, and the goy is definitely nature. איז ממילא אייך דער איד אונטערגעווארפן צו טבע. Mimeila a yid could think he's also under the rule of nature. So mimeila when there's גילוי אלקות, you're not under the rule of nature, dealing with things which are גילוי אלקות, אידן and not גוים להבדיל. And we always say lehavdil. When we talk about yidden and goyim, we always say lehavdil. I remember once there was a guy in Crown Heights who there was a שבת גויה, a goyah who got hurt, I told this over, got hurt eppes in a car accident, and he went and helped her and he saved her life. And later he was on TV and they thanked him, and even though she was not Jewish, yeah? So he got up and he said clearly ברבים, \"We don't make differences between Jews and non-Jews, lehavdil.\" That's what he said, you know? \"We don't make differences between Jews and non-Jews, lehavdil. No difference whatsoever.\" But a Jew is lehavdil from a goy, so mimeila when a Jew deals with his inyanim, then you know it's the Eibershter. But the goyim, there it's a העלם והסתר. Even the thing I mentioned the other day from Tosafos, from the Yerushalmi. What does the Tosafos, the Yerushalmi? Remember? והיה אמונת עתיך, אמונת is Seder Zeraim. The Yerushalmi says why is אמונת סדר זרעים? זרעים is plants, and a Yid plants, why? Because he has אמונה, מאמין בחי העולמים וזורע. But that's only a Yid. A goy doesn't plant because he has emunah. A goy plants because nature, and a goy is ruled by nature, which ultimately is the Eibershter, but it's not b'galuy. Even though everything is hashgacha pratis, everything the Eibershter makes happen, but in a removed way. But by Yidden, it's more b'galuy. Just like it says בנוגע places, everything that happens any place of the world comes from the Eibershter. Obviously, the Eibershter runs the world, there's nothing else. Nevertheless, it says בנוגע ארץ ישראל, it's ארץ אשר עיני השם אלקיך בה מראשית השנה ועד אחרית שנה. It's a land where Hashem's eyes are at from the beginning of the year to the end of the year. That means Hashem controls, looks out for Eretz Yisrael. And Hashem doesn't control Miami? He doesn't control New York? It happens by itself? So what's the chiluk? What's the pshat? Eretz Yisrael is a land where the eyes of Hashem are there, He always looks and looks and takes care of things, takes care of everything. What's the answer? Simple word, one word. No, we're saying it's the Eibershter, nature, no such thing as nature, everything is from the Eibershter, but b'galuy, that's what it is. In Eretz Yisrael it's more b'galuy, and that's in חוץ לארץ it's less b'galuy. Same thing with people. Everything that happens to people in the world, everything is from the Eibershter, but there it's b'galuy, it's teva. By אידן בגלוי it's nature, it's l'maalah min hateva, it's not nature. Actually the Rabbi Maharash writes that a parnasa, a living that a Yid makes, is similar to the man. When the man fell from heaven, it was ממש למעלה מדרך הטבע. There was no nature, so a Yid is also למעלה מדרך הטבע. Especially when you learn the sichah of נענו מוסדות ארץ של עשרת ימי תשובה, which you all learned in סדר שיחות, no? Sure everyone does. And there the Rebbe explains that a איד דרך הטבע would never exist. Yidden, the mashal of כבשה אחת בין שבעים זאבים, you have one sheep among 70 wolves. Possible that it should exist? Impossible. So the fact that we're existing is l'maalah min hateva, so by Yidden it's l'maalah min hateva. So what he's going to say here is that you might think that when you're a Yid and dealing with Yiddishe things, or dealing with Yiddishe people, and you're doing business, so l'maalah min hateva and then you have to do things ruchniyus, gashmiyus is secondary. But when you're dealing with a goy, and that's a helem vehester, then it's teva, because goyim are teva. So what's the chidush here of Purim in the Megillah, as the Rebbe will finish off? The chidush of Purim in the Megillah is that when it's Purim, meaning it's a time when there's a tzarah, and it's Purim, not a goral, it's lashon from their lashon, you're talking about a Megillah, a time when there is a helem vehester, no shem of Hashem, and it's no שם of Hashem so much so that they might bring avodah zarah in, and still, what did Mordechai vaEsther do? They did it beruchniyut, not begashmiyut, because a Yid has to know always ruchniyut. That means even when you're dealing with a goy, the ruchniyut has to be first. למשל if a person has a deal with a goy, he's going to do a business deal, and the appointment is a certain time, and he sees that because of that he's going to have to miss the minyan, or going to miss something else in ruchniyut, so you think, mimela I'm dealing with a Yid, so the ruchniyut counts, I should deal with ruchniyut and then I shouldn't worry about the gashmiyut, that'll be second, but dealing with a goy, there's no ruchniyut there. there. So I can't daven with a minyan, I can't keep my shiur, I can't do whatever, have to overlook that. So we say no, even when you're dealing with goyim, by a Yid always his avodah is always ruchniyut first, and therefore you have to deal with the ruchniyut, if it means fasting, whatever it was, davenen, whatever it is, and then you deal with the gashmiyut. That's why, that answers all the three she'elot that the Rebbe asked before. Have a good night, Rabbi. So everybody that hears the test is on Wednesday in case on Shulchan Aruch. Please chap arayn and chazer over what we learned.