There is definitely a שייכות to עניני גאולה ומשיח because it's a שיחה talking about קריעת ים סוף, which is יציאת מצרים, and that's the מקור of גאולה העתידה, especially that similar things are going to happen when משיח will come. Just like there was קריעת ים סוף, there is going to be the בקיעה of נהר פרת. Here it says it was שבעה נח... twelve twelve places to go through, ולעתיד לבוא it'll be seven places to go through, שבעה נחלים, anyway, this is like this so whatever we learn here is נוגע to the גדר of גלות and גאולה of this גלות. So, this is ממש fit to the subject. אויפן פסוק כ״א, אויפן פסוק ויסע משה את ישראל מים סוף. After קריעת ים סוף, it says, \"ויסע משה\". What does \"ויסע משה\" mean? משה made them travel. Doesn't say ויסע משה, doesn't make sense ויסע משה, so ויסע משה את ישראל, משה made the יידן travel. שטייט אין מדרש, רש״י brings this in his פירוש על התורה, says in מדרש, רש״י brings on חומש, הסיעם בעל כרחם, that משה forced them to go. משה האט געצוואונגען די יידן אוועקצוגיין פון ים סוף. משה forced the יידן to go away from the ים סוף. Why didn't they want to go away? די חז״ל זענען מסביר, the חז״ל explain, אז יידן זענען געווען פארנומען מיט ביזת הים. יידן were busy with collecting all the loot that they were able to take of the מצרים by the ים סוף, was גדולה הימנה מביזת מצרים. Says in in in מדרש, רש״י brings that what they took by the ים סוף was more than what they got when they went out of מצרים. We know when they went out of מצרים, they asked for כלי זהב, כלי כלי כסף, they borrowed, כביכול, it wasn't borrowing, it was asking. But the רבי says, in one place someone asked the רבי, it says in פסוק that משה said, the אייבערשטער said they should borrow from another, and then they gave them. How could they lie? Borrow, never plan to return it, how do you borrow? פשוט a lie, they stole from them. So the

רבי says ושאלה doesn't mean to borrow. שאלה means to ask. Ah? Oh, that's, yeah, that the that's the שיחה. We That's the שיחה, if I can recall from last year, for sure. But I don't know if the רבי brings that word that ושאלה means, but that's how they get it, if you ask for it or not, but I don't know if he טייטשט in that שיחה the word ושאלה means to ask rather than to borrow. It's that they should get it rather than, because the רבי talks in that שיחה that it's possible that they should get it without asking for it. They were taking it on their own in the שלושת ימי אפלה, so the רבי says that they have to be the one to ask for it. But I don't know if, I don't remember if he says there, asking versus borrowing, but in the letter, the רבי writes that they never borrowed, they just ושאלה means to ask. Anyway, so they asked, and they came out with all kinds of כלי כסף וכלי זהב. ביזת הים, when it came to the ים סוף, they got even more than they got when they took out of מצרים, because of the מצרים, when they chased the יידן, they put on themselves all kinds of gold, and silver, and jewels on themselves, and on the horses, and on the wagons, so now when they drowned, so everything came up on the surface, and the ים spit all out, ממילא, they were able to stand and collect. So the יידן were busy collecting the gold, and silver, and all the jewels that were there, and that's why they didn't want to leave. האבן זיי פאר ניט געוואלט אוועקגיין פון ים סוף, they didn't want to leave from ים סוף, so משה רבינו פשוט had to force them, had to שלעפ them away. איז שווער צו פארשטיין, hard to understand.

בשעת קריעת ים סוף, האט זיך דער אייבערשטער באוויזן צו יידן בכבודו נגלה עליהם. בשעת ים סוף, the אייבערשטער revealed himself to the יידן. As it says בכבודו נגלה עליהם, he revealed himself. און יידן האבן געזאגט, \"זה א-לי,\" מראה באצבע. By in אז ישיר, in the שירה, they said, \"זה א-לי ואנוהו.\" And we know when it says \"זה\" means that you're able to point with a finger, \"this.\" That means that the יידן were able to point with a finger, they saw the אייבערשטער. What that means is very hard to understand because it's something that we cannot explain, so it never is explained, not בכתב and not בעל פה, what they saw. Just like you can't explain in any form or shape to a blind person what a color is, because the whole concept of color is something that's not tangible, so you can't explain it, it has no, you could explain something the shape, you could describe it, it's big, it's small, it's it's fat, it's skinny, it has this shape, it's round, it's square, all kinds of different things, but something that has not limiting, not בגדר, not big and not small, not fat, and has no other, just the color, and it's not smell, it has no weight, it's just color, we can't describe, so certainly, you can't describe to describe what אלוקות, the אייבערשטער is like, it's something that's רוחניות, סיי by מתן תורה and סיי by קריעת ים סוף, you can't explain it, yeah? Look,

Not here, in תורה, it says the אייבערשטער by מתן תורה looked like an old man, by קריעת ים סוף, the אייבערשטער looked like a warrior. That's one of the reasons that the אייבערשטער started עשרת הדברות with אנכי ה׳ אלקיך, because first they saw the אייבערשטער as a soldier, now they see the אייבערשטער as an old man, must be a different אייבערשטער. The אייבערשטער said, \"Don't worry, אנכי ה' אלקיך אשר הוצאתיך מארץ מצרים, I'm the same one that took you out of מצרים.\" But what does it mean they saw the אייבערשטער פשוט like a big soldier with an armor? They looked up and they saw in the sky face of a guy with a sword, with an armor? What does it mean? It's just a physical description of the spiritual seeing that they saw. What it means. So just like when we say the אייבערשטער has a hand, what do you mean the אייבערשטער has a hand, יד ה'? The אייבערשטער spoke, the אייבערשטער has a mouth. אדרבה, it means רוחניות'דיקע ענינים that we are able to relate to by using physical words. The same thing when they saw the אייבערשטער, it's spiritual which we use physical things בדוגמא to when we see a soldier, בדוגמא when you see an old man. So על כל פנים, I'm just saying that's, so we don't know exactly what it was, but for sure there was גילוי אלקות. And that's why they said זה א-לי ואנוהו, they pointed with a finger. And as the מדרש says that ראתה שפחה על הים מה שלא ראה יחזקאל בן בוזי, that the greatest נביא that we find describing what he saw למעלה by the מרכבה was יחזקאל. בכלל, besides יחזקאל, besides the מרכבה, a little bit ישעיה, it doesn't mention anywhere, not in חומש, not in תנ\"ך, anything that goes on למעלה. There is in חומש it says, it speaks about מלאכים, but it doesn't say עפעס about מרכבה and things that go on למעלה, doesn't say. So by יחזקאל it says. So יחזקאל obviously saw a lot. See, the

שפחה, the lowest of all the יידן by קריעת ים סוף saw more than יחזקאל saw. So obviously there was גילוי אלקות. But he says here, you can see, ביז אז ראתה שפחה על הים מה שלא ראו נביאים, she saw what נביאים didn't see. און דאס האט געפועל'ט אויף די יידן אז זיי האבן געזאגט שירה לקדוש ברוך הוא, דברי שבח והודאה, and this caused that they should say שירה to ה', they praised the אייבערשטער בשעת קריעת ים סוף because they saw, so they were so happy that they saw. ווי אזוי נאכדעם אלעם, זענען די יידן אזוי טרוד ומשוקע בביזת הים? So after all the גילוי אלקות, what did they care about? Gold and silver and diamonds. When they are involved in רוחניות, how could they care about גשמיות? וואס פאר א באטרעף האבן ביי זיי געהאט כסף וזהב לגבי דער התגלות השכינה פון קריעת ים סוף? What kind of comparison, what kind of meaning does gold and silver have in comparison to the התגלות השכינה that they saw by קריעת ים סוף? See, he before he added a ווארט after he says that they had גילוי אלקות, he said and that פועל'ט on them that they should say דברי שבח והודאה. What is that נוגע? Why did the רבי add those words? Should have said סתם, you know, they had גילוי אלקות, ממילא it's a קשיא, how do they care about גשמיות if they had גילוי אלקות? What's נוגע, they said שירה, they didn't say שירה? Oh, it shows not only that they had גילוי אלקות. Sometimes you could have גילוי אלקות without appreciating it. מאכט the אייבערשטער could show you אלקות and you see it, but it doesn't become, so to speak, נתאמת with you, you don't really appreciate it. You see this, a מעשה I forgot, I don't remember the details, it's coming to my mind now, that there was once this גוי who said, I forgot to who, I think maybe someone will remember the מעשה, he said to somebody, to one of the רבי'ים, I don't know who it was, a חסיד, he said, \"You ever see the אייבערשטער? Did you ever see your God? I saw him.\" \"How did you see him?\" The whole story, he was a he was a member in the parliament, in the government, in by the by the king, and they were planning a whole גזירה, a decree against the יידן. And in middle, I think this is a story, unless I'm confusing two stories, said, and they wrote up the whole decree, and the king was supposed to come in and sign it. And all of a sudden, the king walks in, and they all got up. The king walked in, and looks at it, and got very angry, and tore it up, and left. They didn't know what happened. The whole time, the king was wanted this גזירה. About half an hour later, the king walks in, and he says, \"נו, where are the papers to sign?\" So they said, \"What papers? You just came and you tore it.\" He says, \"I came? Never came. It wasn't.\" So he says that he saw right away, this is that your God saved you. \"I saw what he looked like. I saw that, I saw your God.\" And this guy had גילוי אלקות, didn't really appreciate it, but he had whatever it is, גילוי אלקות. He recognized right away that this was he said it was אליהו הנביא together, but it was גילוי אלקות he had. But he didn't appreciate it. So it's no ראיה that if you have גילוי אלקות, ממילא you'll become... But if you sing שירה and you thank the אייבערשטער for גילוי אלקות, that means that you appreciate it, and it means something to you that really מ'האלט ביי די מדרגה. Otherwise it could be גילוי אלקות, מ'האלט נישט ביי דעם. So it doesn't have an effect on you. Here we see they said שירה, is a ראיה that the גילוי אלקות, עס האט געהאלטן ביי דעם. So that's the קשיא, because if עס האט נישט געהאלטן ביי דעם, it's not a קשיא. They had גילוי אלקות, but in their heart, פנימה, inside their heart, they cared about גשמיות, not about אלקות. But we see that they did, it did bring them to sing שירה, A סימן מען האלט ביי דעם, so how is it possible that at that time they had this they were involved in ביזת הים עד כדי כך that they don't want to leave? The תמיה איז נאך שטארקער, the קשיא is greater. אידן האבן דאך געוואוסט אז בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה. The

אידן knew that when they leave when they leave מצרים they're going to מתן תורה. The פון ים סוף גייט מען צו מתן זוכט מתן תורה. When did the אייבערשטער say this פסוק? Said it to משה רבינו by the סנה yet, before משה רבינו came to take the אידן out of מצרים they were already told that from מצרים you go from מצרים you go to out, you're going to מתן תורה. So, the אידן knew that they're going to מתן תורה. So, they knew that when they're standing now and collecting the gold and silver and not wanting to go, what are they holding back? The later they go, the פשט is, the later they'll have מתן תורה. So that's and and when they're holding they don't want מתן תורה that they're holding back? נאך מער! They've counted the days with מתן תורה. They counted the days. It says the the ר\"ן writes in the name of a מדרש אגדה that where does the מצוה of ספירה come from? The אייבערשטער gave us a מצוה, how did it start? Because the אידן were out of מצרים, they knew they were receiving the תורה, they counted the days. So, the אייבערשטער said, \"Oh, you counted the days to מתן תורה, every year I'm giving you a מצוה, you have to count the days from פסח to שבועות which is מתן תורה.\" So, the אידן counted the days. What does counting the days mean? It didn't just say היום יום. They counted the days, they couldn't wait for it. So, every day when you wait for something to come, you count the days, oh 20 days left, 10 days left. So, they were counting it, it means they had this great תשוקה to מתן תורה. And after all this great תשוקה had ביזת הים תופס מקום געווען ביי זיי, that ביזת הים was so important to them mehr wie gehen rush to מתן תורה. More than going rushing to מתן תורה. היפך פון דעם סדר וועלכער איז געווען איך וועל לקראת ביזת הים Every day they counted. When you say they counted everyday, that same day when they were standing by the ים סוף collecting the ביזה and not wanting to go, they counted that day too! That means at that they had that day a תשוקה to מתן תורה. And here at the same time they're standing and collecting it, knowing that this will hold them back from going to מתן תורה. The שאלה is like this, just to stop for a second,

did the אידן know how many days is it going to take till they go to מתן תורה? שלשת ימים to go, that's what they told פרעה, but did they know there's going to be 49 days from from יציאת מצרים? If they would know, then this wouldn't be a קשיא. Because anyway they have plenty of time. All right, so the the שאלה is, did they know then how many days is it going to be? How do they count? Do they count one day, two days or did they count now it's still 49? When you wait for something, what do you count? You know that in 50 days you're going to get something, you count oh today one day passed. Then you say there are 50 days left, tomorrow 49 days left, 48 days. לכאורה that's how they count. We don't count like that, but לכאורה that's how they counted. Anyway, מען דארף מברר זיין דא I'm bringing up the point because there is a שיחה where the רבי explains talks about this ענין of what they knew and if they knew the days or they didn't know the days, how they counted. So, and since I the שיחה I don't remember the details of that שיחה we'll have to have somebody look it up and and mention it tomorrow, so who's going to do it? Yeah? Who's going to do it tomorrow? Okay, מנחם, so you'll do it, right? You look up the שיחה, tomorrow you'll explain what the רבי says there in the שיחה. You'll find it. You'll find it, or I'll find it, I think I remember where it is. Take a מפתח. Huh? What do you say? We'll find it. You'll find it, I'll find it, we'll we'll find it together. Okay, so tomorrow we'll hear exactly how the אידן knew, what they knew, but על כל פנים, from this שיחה here על כל פנים from the קשיא is משמע from this part of the קשיא that they did not know לכאורה how many days, because if they would know, so what's the rush, unless the time that they were the אייבערשטער gave 49 days is only 49 days if you constantly keep on going. If you stop and waste time, then it'll take longer. If that's the פשט, but it doesn't seem like it, because from מצרים to הר סיני is not 49 days. You don't have to travel for 49 days. Not that far, 49 days to travel. It's not it's not so far. Anyway, we'll see the שיחה. So, according the שאלה here is that how is it possible that אידן, after such a great גילוי אלקות should be involved in גשמיות'דיק gold, silver? מוז מען זאגן אז דאס וואס די אידן האבן נישט געוואלט אפלאזן די ביזה ביזת הים, that this, that the אידן did not want to let go of the loot of the ים סוף is נישט געווען דערפאר וואס כסף וזהב מצד עצמם האט ביי זיי געהאט א חשיבות, a חשיבות. It's not because they פשוט cared about the money. נאר ווייל זיי האבן גערעכנט אז דאס זיי האבן ביזת הים איז דאס רצון השם. They obviously felt that this is what the אויבערשטער wants. The אויבערשטער wants them to spend it, that's why they didn't want to leave. So, they were doing it as, so to speak, an עבודה רוחניות. In their mind this was an עבודה רוחניות. And that is why there is a קשר and this explains the meantime the רבי says the connection, between them פירש שבעל כרחם, this פשט in בעל כרחם that they didn't want to leave, and that is why you hear that in ביזת הים they were busy with collecting the ביזת הים. With in פירש there's another פשט אז די אידן האבן נישט געוואלט אוועקגיין פון די התגלות השכינה פון קריעת ים סוף. There's another פשט he brings from the תורה צויר המאור, תורה אורח צדיק לדרך that what was the reason they didn't want to leave, not because of this ביזת הים. They were standing by ים סוף and they had great גילוי שכינה, why would they leave? They didn't want to leave. And לכאורה these two פשטים are different פשטים, and not only different פשטים seem to be opposite פשטים. Here the פשט is they were involved פשוט in גשמיות, in money. The other פשט is פונקט פארקערט, they were such a high מדרגה, they wanted to stay because of the גילוי אלקות. So,

there are opposite פשטים. Usually we know when there are two פשטים on the same פסוק, on the same words, the two פשטים have a connection. So, what's the connection here between these two opposite פשטים? Connection is very simple. ווייל די התגלות השכינה פון קריעת ים סוף האט זיי מזהר געווען צו מקיים זיין רצון השם צו פארנעמען זיך מיט די לקיחת ביזת הים. Now, let's be said, we don't know how yet, but we just know the point that in their mind collecting ביזת הים was the רצון השם. So, אדרבה, because they had the greatest גילוי שכינה, they didn't want to leave for the התגלות השכינה, and that same התגלות השכינה caused them to want to continue with ביזת הים and not to go. Because ביזת הים was to them an expression of doing the אויבערשטער's רצון, at least in their mind. But we still don't know what is the פשט. Why is how can we explain that this is that the ביזת הים is doing the אויבערשטער's רצון? איינע פון די ביאורים בזה, אייך בפשטות על פי הלכה, one way to explain it even בפשטות and certainly, and this על פי הלכה, by גאולת מצרים is געווען א ציווי. See the קוועטש on the word ציווי. The אויבערשטער told them before they went out of מצרים, וישאלו איש מאת רעהו a man should borrow from his ask of his friend כלי כסף וכלי זהב, golden כלים and silver כלים. And the מכוון בזה איז געווען, so first of all it's a ציווי, so the אויבערשטער wanted them. Okay, but לכאורה, see this itself is not enough yet. Because באמת the רבי could have stopped right here and say, \"Oh, you know why they didn't want to leave, because they felt it's a מצוה. The אויבערשטער gave them a מצוה to collect from מצרים, they're involved in a מצוה.\" But that's not a ווארט, because the מצוה was to take in מצרים from your friend. So, they took. Where was there a מצוה to take by the ים סוף? See, what the רבי is trying to get to is this ווארט, that they understood that to take the gold and silver from the מצרים is a מצוה. Good, so they have to do the מצוה. But where was this מצוה? The אויבערשטער only said that before you leave take from your friends, take from your neighbors. So, they did. Finished. The fact that they came to the ים סוף with all the gold and silver, where do we find such a מצוה? So, the רבי explains it's included in the מצוה of taking from your friend in מצרים. Why? Because the whole תכלית, the מכוון בזה איז געווען, what did the אויבערשטער want for them to take? נישט נאר אז די אידן זאלן באקומען א רכוש גדול. Not only the אידן should have a lot of money, נאר אויך וינצלו את מצרים, the אויבערשטער wanted to empty מצרים. אינגאנצן אויסליידיקן מצרים פון כסף וזהב, completely empty מצרים of כסף וזהב. בלשון חז\"ל, what do חז\"ל say? כמצודה שאין בה דגן, כמצולה שאין בה דגים. What's a מצודה שאין בה דגן? Yeah, after you take it out. Stock house a place where you keep, the storage house is full of grain, but it's after you take it out. Or a מצולה שאין בה דגים, what's a מצולה? No. מצולה is under the water, deep deep down in the water. Deep down in the water, מצולות, there is no fish. The fish swim very close to the surface, to the top. All right, some fish deeper, deeper, but very, very low, no fish there, nothing is there. I mean maybe there are things growing there, but there's nothing. So, just like that, so the אויבערשטער wanted the אידן to empty out מצרים. So, the אויבערשטער said, \"Collect, you should take out gold and silver before you leave.\" So, there are two ways to learn. You can learn that in the other שיחה, someone mentioned before, the רבי talks about this נקודה. What was the

תכלית? You could learn two ענינים. The אויבערשטער promised that before you go out of מצרים you go out ברכוש גדול, you have a lot of money. So, the אויבערשטער said, \"Now take out gold and silver, you'll be מקיים רכוש גדול. That's from the אידן side. Then we have the other side, that they shouldn't have. This is the famous חקירה that we always talk about, whenever you have giving, there's always like a giving and a taking. Which one of the two is the עיקר? Is the giving or the taking? נו, we're learning now in גמרא, מקדש בדין ערב. What is over there? The חידוש by the case of ערב is that she becomes מקודש without taking. The case of דין עבד כנעני is that she becomes מקודש to a guy who didn't give. And משניהם is he didn't give and didn't take. But still there is a giving and taking, it's not directly. She didn't get, he didn't give, but there was a giving taking place, and a taking taking place. Both happened, but it wasn't that from him directly to her, that's the חידוש there. But there's giving and taking. The שאלה is, בכלל when you have something made up of giving and taking, which is the עיקר? There are a lot of נפקא מינהs in many הלכות. Many הלכות where there's giving and taking. Take by by צדקה, what is the עיקר? The giving or the taking? Someone says giving, someone taking, so. So לכאורה the whole כוונה is the עני should have money. That's one thing. But then, we

also know that there's a כוונה in צדקה to break your יצר הרע. In in תניא, the אלטער רבי writes that if a person gives צדקה and it doesn't bother him, that's he gives צדקה because he likes to do it, he's not really מקיים the מצוה of צדקה. I mean, he's מקיים the מצוה, but that's not the תכלית. The תכלית is where he doesn't want to give, to break your יצר הרע. Why is the דין הכל לפי רוב, it says in פרקי אבות הכל לפי רוב המעשה, that if you're planning to give the same amount, better to give it in more times. Cuz every time you want to you give צדקה, you have to break your יצר הרע. So the concept of צדקה is not only to give, but to not only to give, but not only to get, but also to give. What is the פשט, the חז\"ל say יותר ממה שבעל הבית עושה עם העני, העני עושה עם בעל הבית. How is it? More than the עני does the בעל הבית does to the עני as a favor, the עני does to him. What? So פשוטער פשט he's מזכה him with a מצוה. But it's not only the מצוה. The fact that he makes him do it, he's breaking his יצר הרע. So אפילו by צדקה there is an עיקר in in giving.

מבצע תפילין, what is the תכלית of מבצע תפילין? A איד should put on תפילין. So I remember a פארברענגען, the beginning when מבצע תפילין started, תשכ\"ז, after the right before the יום כיפור war, the the Six-Day War. So I remember, I think it was י\"ט כסלו afterwards, the רבי, the whole year spoke about the תפילין back and forth. So he said this ווארט, that if a איד if a person has a חוש, likes to go over to somebody and talk to him and להשפיע to put on תפילין and he's מצליח, that's still not the תכלית of מבצע תפילין. תכלית of תפילין is if you're embarrassed and you can't go over to the guy, and you go over and you're breaking your יצר הרע, then you fulfilled the תכלית of מבצע תפילין. Because it's both, it's to give and to take. But let me return to הלכה, practical הלכה. Practical הלכהדיקע שאלה would be by משלוח מנות. The מצוה is משלוח מנות איש לרעהו, is the תכלית to give or the תכלית to get? הנפקא מינה would be if a person doesn't have somebody on פורים to give him משלוח מנות. So, you שאלה, what should you do? Is it better to send it on פורים, because that's when you'll do the מצוה, even though it'll get to him after פורים, or send it before פורים so it should get to him on פורים? It depends. If the עיקר is the giving, then you should do this giving on פורים. If the עיקר is the taking, you should make sure the getting the getting should be on פורים. Now if you find in other cases, a lot of cases where there is giving and taking, there is a שאלה what is the עיקר. אפילו by קידושין. What is the עיקר, the נתינה of the קידושין or the the the the accepting of the קידושין? Or or in all things like that. So here also, show רעות, אהבה ורעות. נו? So on one hand the עיקר is that you want to give your friend something, but if he doesn't get, then what's the תכלית? Let's say a person sent משלוח מנות and it never got to him, were you מקיים the מצוה? Maybe you're an אונס, it's not your fault, because you sent it safe with somebody else, but he never, you didn't do the מצוה. It says משלוח. Send. It doesn't say. Send. Yeah, but it doesn't mean really the regular דין of sending, of שליחות. שהרי we send it with קטן, and a קטן is לאו בר שליחות. We send it by mail, we send it with a גוי truck driver and he brings it, and you're מקיים משלוח מנות. So, משלוח means to send, but it's not I see what you're saying, that לכאורה seems to give the giving. But what is the ענין of why should you give? Look at the look at the סיבה בדבר. The סיבה בדבר is because you want to help to to show your אהבה that you're giving somebody something. So, if the guy didn't get it, what's the תכלית? Yeah, I know, whatever, that's two sides here. על כל פנים, נחזור לענייננו. So

בנוגע the same thing with with getting שאלו אישה משכנתה, did the אויבערשטער want that the אידן should get a lot of money, ברכוש גדול? Or did the אויבערשטער want that they should lose all their money? So from here, the way the רבי says here, they're both true. And he says not only the תכלית of this is they should go out ברכוש גדול, there's also a תכלית וניצלתם את מצרים, מצרים should become empty. Now, if מצרים is to become empty, so even though the אידן took a lot of money when they went out, and they became very rich, they had a רכוש גדול, they still did not finish doing the מצוה. The מצוה is empty, they didn't empty them. All right, they didn't empty, they still had. So now that the אידן were standing at the, it's going to be explained, by קריעת ים סוף, what they still could get, so they felt they wanted to be מקיים the מצוה, and that's why they didn't want to go. The שאלה is, what's wrong with that פשט? Okay, we're holding here page 78, middle of the first column. The רבי started answering the שאלה: How could it be that when the אידן were by ביזת, by by the ים סוף, and they had such great גילוי אלקות, the same time they should be interested in collecting the gold and silver? And he explains that they felt that this something that they have to do, מצד הציווי. It's not they they wanted to stay because they were interested in the gold and silver. The reason they wanted to stay because they thought they were מחוייב to stay. What was the reason? The רבי started saying that there was a ציווי from the אויבערשטער, before they went out of מצרים, that they should וישאלו איש מאת רעהו כלי כסף וכלי זהב, they should take the gold and silver and take it out of מצרים. And the אויבערשטער said not only not only the way they understood, not only that you have to take out in order to have a רכוש גדול, but also he wanted וניצלתם את מצרים, that you should empty מצרים. And therefore, the רבי is going to explain that they saw that there was still some things left, so they understood that they still have a חיוב to take it. And that answers the שאלה: How was it possible that while they were waiting for מתן תורה and had the great השתוקקות to מתן תורה, the great desire to come to מתן תורה, the same time they cared about גשמיות? Because they didn't care about גשמיות. One thing we left yesterday was that when the רבי asked the שאלה about the השתוקקות of מתן תורה, so the question was, did the אידן know exactly how many days they're going to have till מתן תורה? That's one שאלה, did they or didn't they, did they know? Did they just know generally that after יציאת מצרים they're going to מתן תורה, or did they know that there's going to be 50 days? If we're going to say that they knew there is going to be 50 days, we had another שאלה, then what's the problem here? They knew anyway they're not going to go to מתן תורה straight, they have to spend time because it's not going to be 50 days. So maybe why not waste time? The קשיא was, how could they waste time and stay here by ים סוף when they want to go to מתן תורה? They could run from today till tomorrow to מתן תורה, it won't help them anyway. So, might as well waste time. Why was it, they knew that it's not going to, it's going to take the time anyway, so what's the difference? So we have to hear the answer now. Now, let's hear. Want to put your hand down? Yeah. One second, first what's the answer? Did they, did they say, does it say that they knew exactly how many days it's going to be? That's the לשון of the ר\\"ן, the לשון of the ספר, but they knew, okay, so then Truth is it doesn't say anywhere, but he's saying a good סברא. No, no, the עצם טענה, we're talking about מידות, yeah, but I'm saying that, that's the פשט of the שיחה here. I'm saying that doesn't say, that's you can take what it says, because it says חסידות, and applying it here, which is a I will just explain it: טאקע מתן תורה you're going to be in, how many days from קריעת ים סוף? 43 days. If it's 50 days from יציאת מצרים, this is 7 days later, 43 days. So the שאלה is, so anyway it'll wait 43 days, what's the big deal, so why can't they waste time? Waiting here 43 days doesn't mean that they're going to have to take, they're going to get the תורה in 43 days. Every day they have to work on getting closer to מתן תורה, cuz every day they have to do בירור המידות. The counting of the days was not just counting, it was בירור המידות. So if they would spend time now, let's say they would spend an extra day, they wanted to stay and collect more, they would spend an extra day, you know what that means? That they טאקע would not be able to take the תורה in today, because they would not have been מברר the מדות they were supposed to work on today. Maybe part of the עבודה of that מדה was it? No, that doesn't say. But even if, no, if even if, yeah, that would be a תירוץ. But the question we had was, what was the רבי'ס קשיא? So obviously, according to this, the רבי'ס שאלה is not in time, that how could they stay, I mean, not in space. How could they stay here when they have to travel? Traveling won't do them any good because they still won't get the תורה until the right time anyway. It's not traveling in גשמיות. The קשיא of the רבי is, how could they think of spending time in גשמיות when that will push off their preparation to מתן תורה? Yeah, it sounds like a good פשט. Huh? No, in chasidus, the פשט in חסידות? It doesn't say. No, not on a seder. The מגיד, גאולה, not מתן תורה. Okay. What? The point is, it wasn't because that space they had to do בירור המדות. Every day they had to be מברר another מדה. No, גשמיות took them time to get there, but they could have made it faster, too. Look on the map how far it is from מצרים, or from from רעמסס to סוכות. They came in one day, they came from רעמסס to סוכות. Look how far it is from סוכות to הר סיני. It doesn't take 49 days to go, even with a crowd of two million people. If we're gonna say so many people take slow, then it could take them 10 years. אלא מאי, they were going normally. Normally, they could have done it. אלא, the ווארט was there was an עבודה that they have to do every day. First day was, was to be מברר חסד שבחסד and then גבורה שבחסד and every day they went on. Okay, now getting back here, we're holding here this paragraph: לפי זה, since the יידן had this ציווי of ונצלתם את מצרים, to empty מצרים, לפי זה בשעת יידן האבן געזען ביים ים סוף, אז ביי די מצריים איז נאך געבליבן כסף וזהב, when the יידן looked around and they saw by the ים סוף that the מצריים still have gold and silver, וואס די יידן האבן נאך נישט צוגענומען, and they didn't take it, How do you know they didn't take it? It was still there. I mean, the מצריים still had it. זיינען זיי געווען מחויב, this was what they what in their mind was. So they were מחויב צו פֿאַרנעמען זיך מיט ביזת הים. So they had to go and collect the gold and silver from the ים סוף מצד דעם ציווי פון ונצלתם את מצרים. Because of the ציווי of ונצלתם את מצרים. Now let me just ask a שאלה: the מצריים were dead anyway, so what's the difference? Think: the אייבערשטער didn't want the מצריים to have any gold and silver, He wanted them to be empty, He wanted them to become a nation that's so poor. But they're dead, but they're dead anyway. Okay, I was I wasn't asking you a קשיא. The whole מצרים was not dead. The בכורים died by מכת בכורות. Who died here? The whole army, all the soldiers, but they had millions of people still back home. Even though those people, many of them died also. How do we know that? By By קריעת ים סוף, besides the people who drowned, people in מצרים were dying. Who says that? רש״י. Where? He said ה׳ נלחם במצרים, רש״י says that even though that stayed in מצרים, ה׳ was fighting and they were dying. But it doesn't mean that מצרים all of a sudden was wiped out, that there was no one left, it became empty. Probably millions of people died, but there were millions of people still left. So what will happen if the יידן would not take the gold and silver of the מצריים and of their horses by קריעת ים סוף? For sure the מצריים would come from the whoever was left over, and they would come and collect it. So the יידן saw that there is still something left, so many much left, not some, lot left, and it'll go back to the hands of the מצריים, so they felt they have a חיוב, they're מחויב to collect it in order to be מקיים the ציווי of ונצלתם את מצרים. Now, what was the רבי saying here, just to figure out the פשט in the עצם ענין? ונצלתם את מצרים is not a statement. It's part of the ציווי. Normally we learn that what is the ציווי? ושאלה אשה משכנתה, ושאל איש מאת רעהו. So the ציווי is you should take the gold and silver, and ה׳ is telling you a fact, you know what's gonna happen? מצרים will become empty. But that's not up to them to do, that the אייבערשטער is saying. So the רבי is learning here that ונצלתם את מצרים is part of the ציווי. The אייבערשטער said take it so much so that you empty out מצרים. Part of the ציווי. Or we could learn that it's not part of the ציווי, it's the reason for the ציווי, but we have two ways of learning a reason. Look what's here. When there's a reason to a ענין, to a מצוה, or just like we have by גזירות דרבנן, you have a reason to a גזירה, you can have the reason in a form of of being the סיבה to the ציווי, or the יסוד of the ציווי. Even if it's the סיבה to the ציווי, there is סיבה and the ציווי, ציווי you have two separate ענינים. So the ציווי is collect, take from them. The reason for it is in the ציווי itself, that's not part of the ציווי. If it's the יסוד of the ציווי, that means that the ציווי is the whole תוכן and מהות of the ציווי is this נקודה that they should make מצרים empty. So the אידן when they saw there is still things left, they wanted that that to take. איי, זיי פארהאלטן זיך צוליב דעם פון זייער גיין צו מתן תורה? איי they're holding themselves back because of this from going to מתן תורה? איז דאך פארקערט, דאך אז מ'זאל גיין גלייך, מ'זאל גלייך גיין מקבל זיין די תורה, איז ניט געווען קיין ציווי. They made a חשבון: The אייבערשטער told us he is going to take us to מתן תורה. Was there a חיוב for us to go to מתן תורה? No, the אייבערשטער never commanded us to go, he just told us the fact. מה שאינו כן to collect the gold and silver, there was a ציווי. So they started weighing in their minds: What shall we do? As much as we would love to go to מתן תורה, and as much as we can't wait to go to מתן תורה, we have to do what the אייבערשטער told us. It comes out like this: that the the two sides in their minds was weighing their own gain over what they're supposed to do because the אייבערשטער said so. To go to מתן תורה would be their own gain. They wanted, they couldn't wait for this great גילוי of מתן תורה. Taking the gold and silver, that's not their own gain. We're saying now they didn't care about the gold and silver. That's doing what the אייבערשטער wants. So what do you have to do? Sure you have to do what the אייבערשטער wants. Like חסידות explains, you have two ענינים. You have some things that bring

נחת רוח לנברא, and certain things bring נחת רוח לבורא. But the אמת is every מצוה you do, you bring נחת רוח to the אייבערשטער. But, when it comes to your own gain in growth, in רוחניות, in עבודה, mainly you gain. But to do a מצוה, that's what the אייבערשטער wants. למשל, if you have two things, a conflict. Should you sit and think and טראכט חסידות and be the highest מדרגה, or פשוט בשעת מעשה say קריאת שמע? Obviously you have to do, say קריאת שמע. איי you're going to not gain such מדרגות through great כוונות? So the big כוונות is נחת רוח לנברא, you're grow- growing in אלוקות, but it's for your benefit. And that's for the benefit of the אייבערשטער. That's why in חסידות you always find הלכה, to do על פי הלכה overweighs everything. As much as חסידות brings out the ענין of כוונת המצוות and הרגשים and all the ענינים of התבוננות, all the ענינים רוחניים that we find that that's the לופט of חסידות, to do טרוקענע הלכה is not a חידוש of חסידות. Every מתנגד, every פשוט'ע איד, without, no before חסידות, שולחן ערוך, you have to do what's in שולחן ערוך. So לכאורה the whole חידוש of חסידות is all the tiefe ענינים, nevertheless, it doesn't come to הלכה. Even חסידות says: כתר של תורה, the כתר of תורה קאי על הלכה, that is what counts. By the רבי you saw פשוט in this הנהגה. וואס דאס הייסט a שולחן ערוך'דיקע איד. All the הרגשים and כוונות, but if it's שולחן ערוך it fits, if it's not שולחן ערוך then it's all worthless. They say a story that in ליובאוויטש, it was one שמחת תורה, הושענא רבה actually, it was הושענא רבה, and ר' שמואל גראנעם, who was the משפיע in ליובאוויטש, everything that we know about ליובאוויטש and all the stories is all from, everything comes from him, all the old חסידים that used to tell the story, all גראנעם, from גראנעם. So

ר' שמואל גראנעם had a problem, had a question in his mind. He know, he knew that in one, I think it was in one חומש, one of the חומשים, he knew that one Friday, one one week he did wasn't מעביר the סדרה. The מעשה was he couldn't be מעביר the סדרה. Now it turns out if you're not מעביר סדרה, you should מעביר on Friday. There's different מנהגים. מנהג חב״ד is to do it on Friday ערב after חצות. Some other חסידים have a מנהג דווקא before חצות, but מנהג חב״ד is after חצות. It says that the רביים used to start Thursday night to be מעביר till שני. After חצות Friday they would start over again and do till the end of the פרשה, and then שבת they would start again from שביעי. But the normal, we're נישט רביים, normally what you do is you're מעביר. Then it says if you didn't do it Friday, you can do it on שבת. If you didn't do it on שבת, you could still make it up till Tuesday. If you didn't do it till Tuesday, you can make it up till the next שבת. And then it says בשעת הדחק גדול if you didn't, you can make it up till שמחת תורה. After שמחת תורה it's too late, because it's a new cycle and it's too late. But till שמחת תורה you could. Now ר' שמואל גראנעם knew that there was one פרשה he missed. He just didn't remember which one it was, and it was in a certain חומש, a whole חומש. So he had a שאלה in his mind, it'll take him בהכרח then to be מעביר the סדרה of a whole חומש, it'll take him a few hours. Should he do that, but הושענא רבה, because הושענא רבה is the last night, because the next night there is שמחת תורה, שמיני עצרת, or maybe it was שמיני עצרת at night, I don't know, but he had another choice: he wanted to sit and learn חסידות. He was a big משכיל in חסידות, he wanted to learn חסידות for a few hours. So what should he do? So, I think he asked the רבי הרש״ב, or maybe one of the other, but yes, the רבי'ס זיידע, I think yes, he asked the רבי'ס זיידע, and the רבי'ס זיידע told him, without a question, you have to be מעביר the סדרה on that whole חומש to make sure that you're מעביר the סדרה, because that's הלכה. חסידות is fine, you'll learn חסידות, ס'איז ס'איז נישט קריכן אין הימל, you got to do הלכה. And the way the story goes that this this

מעשה reached the קאפוסטער. The קאפוסטער, also חסידי חב\"ד and טיפע ענינים, and they laughed at it: וואס פאר a ערך האט צו זיין מעביר, צו זאגן פסוקים שנים מקרא ואחד תרגום of a whole חומש to spend two hours on it, בשעת מעשה you could learn טיפע ענינים חסידות. And when it got back to ליובאוויטש, in ליובאוויטש they saw, yeah, דאס איז די גאנצע תועלת פון חסידות, הלכה, that all the מעשים is גארנישט ווערט if it is against הלכה. Because this is what you gain, not gain גשמיות, gain רוחניות. But you gain, you gain, that's called נחת רוח הנברא, and doing הלכה is what the אויבערשטער wants, it's רצון העליון. Whether you gain or you don't gain, it's רצון העליון. This is נוגע to all kinds of things. It's not נוגע just to this ענין, I'm bringing it in לגבי this, but it's in all ענינים is like this. When there's a שאלה of doing הלכה, it's not nothing stands in the way or is equal to doing of הלכה. Unless there are cases where we find an ענין in a a היתר in הלכה to do both, that you're not עובר anything in הלכה, and אף על פי כן you have all the רוחניות'דיקע ענינים. Then you have to do it. But if you can't be יוצא שניהם and it's a question of which of the two wins, definitely הלכה wins. So

here the same thing: the אידן made a חשבון, we want to go to מתן תורה, and they counted the days and they were doing all kind, and they knew that it's so important to them. But as long as there was no ציווי to do it, it's their gain. מה שאין כן in their eyes there was a ציווי to collect, and they couldn't care less, they didn't care about the גשמיות, they didn't care about the כסף at all. But the אויבערשטער said to get כסף, so to them this was more important. דאס וואס דער אויבערשטער האט געזאגט בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה, that you will go out of מצרים and go to מתן תורה, איז דאס געזאגט געווארן נישט בתורת ציווי. השם didn't say that as a command, נאר אלס סיפור פון אן ענין וואס וועט זיין בעתיד. The אויבערשטער told them what's going to be in the future, נאך יציאת מצרים. ובעיקר כלל נישט געמאנט a זמן פאר דאס, and even in what the אויבערשטער told him didn't even say a time. So as far as they concerned, מתן תורה could happen a few days later. So ממילא going to מתן תורה קען דאס נישט דוחה זיין דעם ציווי פון וינצלו את מצרים וואס אם לא עכשיו אימתי. In that ציווי, it's something that you can't push off, because if they're not going to collect it now and they're going to leave, finished. You can't Other מצות that you could say, 'Well, if I don't do it now, I'll come back to it later,' so I might as well do something great and come back to the מצוה, and I won't miss out. Here, it's, again, אם לא עכשיו אימתי, or now or never. And never cannot be because they have a ציווי. ממילא, in their minds, they had a רוחניות'דיקע reason why they wanted to stay and not go. Now we have a big problem. Problem, what was wrong with that? דאס איז אבער נישט מספיק, שיין און גוט. ומכיון אז משה האט געהייסן די אידן זיי זאלן אוועקגיין פון ים סוף, since משה did come to them and told them that you have to leave the ים סוף, איז doch פשוט אז זיי האבן פארשטאנען אז דאס איז געווען על פי ציווי השם. So they for sure knew that this because the אויבערשטער told him. איז די קשיא לדוכתא, the question is back. The whole תירוץ was because going to מתן תורה, leaving ים סוף was not a מצוה, collecting the gold and silver was a מצוה, so that comes first. Now that משה comes and says, 'You know, you have to go,' so even though it doesn't say that משה told him, 'השם told me, כה אמר השם, השם told me to tell you this,' but they understood if משה told him, definitely ציווי השם. And you see in the הערה, you see הערה 23 that in מכילתא it says that this was a real ציווי from the אויבערשטער. Now, I thought he would bring here There is in תורה אור, I think the אלטער רבי says, that an interesting thing, that the way the אויבערשטער gave over the ציווים in תורה through משה רבינו, there are three kinds. Sometimes the תורה says, 'השם spoke to משה, told him this to tell the אידן so and so,' and משה went and told. Sometimes it says, 'השם told משה this and this,' and it doesn't say כן עשה, that he did say it. But if it says in the תורה השם told him to say it, you could be sure that משה said it. Sometimes it just said says something that משה told the אידן, and it doesn't say השם told him to say it. And the אלטער רבי says even there you could be sure that משה would not tell the אידן anything without the אויבערשטער telling him. So the אידן knew that. So when משה רבינו came to the אידן and told them, 'Let's go, it's time to leave,' so they understood that this is because the אויבערשטער wants them to leave. So going to מתן תורה or wherever, going wherever it is now a ציווי of the אויבערשטער, so why do they fight? That הסיעם בעל כרחם means he had to fight with them, force them, they didn't want. And the reason we said they didn't want is because they felt they're doing a ציווי, and going further is another ציווי. All of a sudden now it's a ציווי. So the moment they heard it's a ציווי, they should drop everything, now the אויבערשטער wants to go. Is the ביאור in them? אָננעמענדיק אפילו אז דער מסע פון יידן צו באַ... צו הר סיני איז געווען אן ענין פון ציווי השם, a beautiful sight that now going further to הר סיני is a ציווי of השם. פון דעסטוועגן האבן יידן געהאלטן, so the יידן thought, אז מען דארף דאס אפהאלטן ביז נאך פארענדיקן דעם קיום פון ציווי פון ונצלתם את מצרים. So the יידן thought, good, there's a ציווי to go to מתן תורה, but there's also a ציווי to collect. So you know what? Let's do both. Let's finish this ציווי, and then we'll go to the other ציווי. ובפרט שביזת הים איז געווען כעין א מצוה עוברת, וואס ווערט נישט נדחה מפני תלמוד תורה, מתן תורה. It's a very interesting ווארט דער רא\"ש says here. The מצוה of of collecting ביזת הים was a מצוה that passing, you can't do it otherwise. The מצוה of מתן תורה, you could do later. So what is the דין in הלכה? When a person wants to learn and there's a מצוה that comes his way, what comes first? What do you know? What's the דין? Normally we say תלמוד תורה כנגד כולם. What does that mean? That תורה is more important than מצוות. Somebody else, or you could do it later. So that's the כלל. If you could do the מצוה later, or somebody else could do the מצוה, the question is only on you: What should I rather do, the מצוה or תורה? Huh? No no, forget about the minutes here, we'll see. So in a case like that, the question is only I have a choice. I could get involved in a מצוה, I could get involved in תורה. The מצוה is not going to run away, and the מצוה will be done or made later through me or somebody else. Then, the הלכה is תלמוד תורה כנגד כולם. If it's a מצוה עוברת, a מצוה will pass and there's nobody that could do it, and if I don't do it, I will miss the the מצוה will be missed, then the מצוה is greater. באמת, this is in ירושלמי. In fact, in ירושלמי it has a סתירה between two פסוקים. It says in פסוק, כל חפציך לא ישוו בה. כל חפציך, all your חפצים, all your needs, are not compared to תורה. Talking about the תורה there. So, in one place it says כל חפציך לא ישוו בה, ולא חפצי שמים. Only your own things are not equal to תורה. But חפצי שמים, מצוות, are equal to תורה. And then, yeah, they're even greater than תורה. And then there's another place, another פסוק we learn that says, another פסוק, ירושלמי asks this קשיא, it says not כל חפציך לא ישוו בה, the פסוק says כל חפצים לא ישוו בה, all חפצים, ואפילו חפצי שמים. That even חפצי שמים, meaning ענינים רוחניים, are not equal to תורה. So which one is it? In other words, is תורה more than חפצי שמים, which is מצוות, or not? And he answers: כאן במצוה שאי אפשר לעשותה על ידי אחרים, כאן במצוה שאפשר לעשותה על ידי אחרים. A מצוה that cannot be done through somebody else, and you must do it now, then תורה is not greater. So then we טייטש in the פסוק, only חפציך. חפצי שמים, תורה is not greater than חפצי שמים. If it's a מצוה that's not עוברת, then תורה is greater even than חפצי שמים. So here, the יידן made this חשבון: We're dealing here with going to מתן תורה. מתן תורה basically is what? לימוד התורה. It's not לימוד התורה like learning here in the ישיבה, it's לימוד התורה, the ultimate לימוד התורה, the foundation of לימוד, but it's תורה, דער אויבערשטער giving us תורה. And we have here a conflict between two ענינים: doing a מצוה and going to תורה. And it's a מצוה that's עוברת, because the moment we go away from here, like I said before, the מצרים will come and take it away, and we won't be able to come back and get it. ממילא, we will not have the ביזת מצרים. ביזת מצרים is a ציווי. It's a ציווי of a מצוה עוברת. Then we have another ציווי of תורה. So let's do both! And that's the כלל always. Whenever we have a conflict between two things, two מצוות or two ענינים, what do we say? So we have to come to a conclusion which one is stronger. But when is this whole discussion which one is stronger? If you can't do both. But if you can do both, there's no discussion. למשל, אפילו ב... עשה דוחה לא תעשה. If there's an עשה that come or it's it's against a לא תעשה, so למשל, who wants to give an example of עשה דוחה לא תעשה? Okay, מילה בצרעת, very good example. There's a לאו, you're not allowed to cut off a a נגע. What happens What happens if you have a נגע on the ערלה? So here, whichever way you're going to do, you have a problem. If you won't do the ברית, and ממילא you will not be עובר on the איסור of cutting off a צרעת, so you'll be מקיים the לא תעשה of not cutting a צרעת, but you'll be עובר on the מצות עשה of doing מילה. If you will do the מצות עשה of מילה, you'll be עובר on the לא תעשה of cutting a צרעת. So what do you do? So what is the הלכה? עשה דוחה לא תעשה. That's כלל, the עשה pushes away the לא תעשה. That's one example, ציצית, ציצית שעטנז, כלאים בציצית. הא? מילה בשבת is not עשה דוחה לא תעשה. מילה בשבת the תורה says you do on שבת. The תורה לכתחילה says: וביום השמיני, it could be that we דרש וביום אפילו בשבת. No, here it's no דרש. תורה doesn't tell us that you should cut off the צרעת by מילה. We just have two מצות and they happen to meet and they happen to have conflict. So we say עשה דוחה לא תעשה. הא? So one of the כללים there, there is in there's a ספר called חתם סופר, interesting, and he has סימנים, כללים. So he has one סימן on עשה דוחה לא תעשה. So the סימן starts off by giving all the כללים of when we say עשה דוחה לא תעשה and when we don't. All kinds of, first of all, it has to be בעידנא. One of the כללים, which maybe is, I think the first כלל, that it has to be that אי אפשר לקיים שניהם, that you can't do both. If there's ever a conflict of עשה דוחה לא תעשה, but you can do both, this minute, if you want to do it this minute, you can't do both and one has to push away the other, but you can wait for other time and then you'll be able to do both, so then we don't say עשה דוחה לא תעשה. That's the כלל. So here, too, the יידן said to themselves, since here we have a conflict between this two מצות, but you're אפשר לקיים שניהם, I could do this and then do that later, so then why should we go? Now we have another problem. What what did משה have in mind? So why משה tell them to go? I mean, whatever חשבון This is a funny thing, whatever חשבון we're going to make, משה doesn't know that חשבון? So obviously, when משה told them to go, even though they had this חשבון, must have been the ציווי was what? That they have to go now. So then you can't say we're אפשר לקיים שניהם. When is אפשר לקיים שניהם? If השם says, \"I want you to go to מתן תורה.\" So go a little later. What happens if השם comes to you and says, \"I want you to go now\"? And then if you go now, you won't be able to do ביזת הים. But if you do ביזת הים, you won't do the ציווי of going now. So לכאורה, since he says you go now, the הסכמה that the מצוה is to go now. So what's the חשבון to wait? So he says, \"און אף על פי אז דערפון וואס משה האט זיי איצט געהייסן אוועקגיין פון ים סוף, since משה told them now to leave, און נישט פארנעמען און נישט פארנעמען זיך מיט ביזת הים, and not to do ביזת הים, איז א ראיה אז דער רצון השם אין דעם פאל איז געווען אז דער ציווי פון וניצלתם את מצרים, אף על פי זייער באגער, אזוי יא נידחה ווערן פאר די הקדמת מתן תורה.\" From that they understood that the אייבערשטער at this point does want them to push away the מצוה of ביזת הים in order to go to מתן תורה now. So what's their חשבון? So obviously the אייבערשטער wants them to leave, so what's the חשבון? איז דער טענה אזוי בפועל. So the רבי comes, this is the main תירוץ. באמת this could have been the תירוץ right away. Now comes the main תירוץ of the קשיא. So the רבי says, \"You're right.\" And the יידן understood that, that if משה told them on the spot, \"You have to leave,\" they know they have to leave and there is no ענין in staying. But איז דער טענה אזוי בפועל, doing that בפועל, their מסע, the leaving from the ים סוף, an ענין פון בעל כרחם. It's not בעל כרחם the way we thought till now, he פשוט had to pull them away, they didn't want to go and he schlepped them. The second he said to them, \"חברה, we have to go,\" they left, they listened because they knew that's the right thing to do. But in their heart, they felt, \"אוי וויי, we have to do it טאקע, but look what we're missing out.\" It's a הרגשה of בעל כרחם, that's what it was. Not that they בפועל didn't listen. There In their going away was a feeling of בעל כרחם. ווארום לויט זייער הבנה, according to the way they understood, בעצם, so far and also according to the way they understood, the way it's according to the תורה, דארף דאס זיין דער דין פארענדיקן פריער ביזת הים. So they understood בעצם how it should be, we should finish ביזת הים, נישט מבטל זיין דעם ציווי פון וניצלתם את מצרים, not to be מבטל that ציווי, and here all of a sudden the אייבערשטער says be מבטל. So what has to be? So they have to go! But they go went, as we say, מיט א שווערע הארץ. They went feeling bad that they're missing out is something so important like וניצלתם את מצרים. Just like we spoken the other time, I remember, where was it that we by by the אונס על פי הדיבור, no, what was it, just not lately, that when יעקב went על פי הדיבור, so he went בפירוש with רצון, and wasn't upset, but inside at the same time he was אנוס, he felt that, look, he has a ירידה. Oh, another שיחה that we learned, yeah. He had a ירידה. So here also, the יידן felt that is a ירידה, we're missing out on such an opportunity of doing such a great thing of the ציווי of ביזת הים. But we can't do it, the אייבערשטער said to go. So you had both, they had mixed feelings when they left. So באמת this is all the נקודה, the רבי could have said this תירוץ right away. As soon as the רבי asked the beginning of the שיחה the קשיא: how could you say that they left בעל כרחם when they were in such a high great דרגא of אלוקות, why did they leave בעל כרחם? So you could have answered: the ווארט, just the ווארט ציווי, they had a ציווי, and they felt bad, they went and they felt bad why they had to leave this ציווי. But they made it much געשמאקער when you have the שקלא וטריא back and forth, and you understand a little bit what went through the mind of the יידן, that gives the בעל כרחם even a deeper feeling. We're holding here page 80, סעיף ה'. So first the רבי was מסביר the ענין of why the אידן wanted so much the ביזת הים, not because they were interested in גשמיות, not because they were interested in the money, in the כסף וזהב, but because they were interested in מקיים זיין the ציווי of the אויבערשטער from וניצלתם את מצרים. That's what they wanted. And even though משה רבינו told them it's time to go, and the fact that משה told them it's time to go is a ראיה that at this moment the ציווי of the אויבערשטער is not to stay, to go, still they felt they felt bad, it was a feeling of בעל כורחם that they had to leave the ציווי. They knew they had to leave the ציווי, because the אויבערשטער now says to go, but לפועל, they'll be missing out in being מקיים this ציווי. So they felt bad. It's like למשל I shouldn't say this, but the example I used the other day of עשה דוחה לא תעשה, an עשה pushes away לא תעשה, but a person would feel bad that he has to do an עבירה. אודאי the תורה says do the עבירה in this case, but should we be happy you do the עבירה? It's עשה דוחה לא תעשה, especially if you go into the לומדות of עשה דוחה לא תעשה, like in any other thing, there is a חקירה whether it's דחויה or הותרה. Is the פשט that the לא תעשה is just pushed away, it's still a לא תעשה, but the תורה tells you to be עובר on the לא תעשה? Or the תורה was מתיר the לא תעשה? But the אמת is in both cases, even if the תורה was מתיר, it's still a לא תעשה that the תורה was מתיר, so you feel bad. So here also, the אידן felt bad that they were דוחה the special מצוה of collecting the the ביזת הים, the וניצלתם את מצרים, even though בפועל they did it, because the אויבערשטער wanted them to do it. That's על פי נגלה, so to speak, so far. ויומתק יותר כל הענין, now like a ביאור פנימי in the ענין of וניצלתם את מצרים, so more understood by understanding what is the reason בפנימיות why did the אויבערשטער want וניצלתם את מצרים, that the אידן should empty מצרים. דלכאורה איז נישט מובן, פאר וואס איז געווען אזוי וויכטיג דער ענין פון יצאו ברכוש גדול? Why was it so important for the אידן to go out of מצרים with a רכוש גדול? ביז אז דער אויבערשטער האט נישט געלאזט די אידן מוותר זיין אויף דעם, so much so that השם did not allow the אידן to forgo it. See הערה 34 says ברכות ט' ע\"ב. What does it say in ברכות דף ט' עמוד ב'? יישר. וואו זענען אונדזערע בקיאים בש\"ס? I remember once at a פארברענגען, the רבי said something and in the middle he started saying מחלוקת רב ושמואל, חייב, פטור, and he stopped, couldn't remember who says what, so he stopped and he said, \"נו, וואו זענען אונדזערע בקיאים בש\"ס?\" And he turned around and he said, \"ר' אברהם, נו וואס זאגט איר?\" ר' אברהם זיסקינד. He was טאקע a בקי בש\"ס, and he said that he had remembered בשעת מעשה, but he didn't say anything in middle of the פארברענגען. Anyway, so what does the גמרא in ברכות say? That the אידן said to the אויבערשטער, \"We don't care about the רכוש גדול, as long as we leave earlier.\" And the גמרא says a משל, a משל of someone who's in jail, and someone comes to him and he says, \"You know, tomorrow we'll let you out and we'll give you a lot of money.\" So he answers, \"You know what? Let me out today and forget about the money.\" So the אידן did the same thing. They said, \"Let us go earlier, forget about the רכוש גדול.\" And the אויבערשטער said, \"No. You have to have it.\" דאך א סימן אז דער רכוש גדול is a very important thing. See, normally we learn the רכוש גדול is like a payment, compensation for the for the צער. The אויבערשטער told אברהם by the ברית בין הבתרים, \"Your children are going to have suffering, going to suffer a lot, but don't worry, I'll pay them back.\" If that's the פשט, then it's only for the benefit of the people. So if the people don't care, so why should the אויבערשטער care? So the אויבערשטער שלא יאמר אותו צדיק, but there must be a deeper reason why the אויבערשטער wanted they should have a רכוש גדול, not just because to forgive them for to for to compensate for the צער. So what's טאקע the reason? ודאס איז בקשר, which means בהסכם, צום אנזאג ומצות לא תעשה בל תשחית. This fits if we understand the reason behind the עבירה of בל תשחית, we'll understand this ענין, or also understanding why התורה חסה על ממונם של ישראל. Why does the תורה care about the ממון of אידן? Now, we know that what's the reason of בל תשחית? So the בעל שם טוב explains, you see oh here it says טאקע 36, ראה כתר שם טוב סימן קס\"ח, the בעל שם טוב explains, why is there an איסור of בל תשחית? Because in every גשמיות'דיקע object of the world there is a ניצוץ אלוקי. There is a ניצוץ קדושה that fell down from שבירת הכלים, and everything has a ניצוץ, and the תכלית of everything is that we should be מברר the ניצוץ. And the תכלית of everything is that we should be מברר the ניצוץ, and raise it back up to its מקור, to its source. And this is done through making a ברכה on food, and