ביציאת מצרים, the whole point is an עליה בהם, in the אידן עצמם. When the אידן are מברר the ניצוצות, this makes an עליה in the אידן themselves. I explained that at the beginning of the time, that it's not only the פשט that the איד has an obligation to be מברר the ניצוצות, and if he doesn't, then the ניצוצות are missing. The ניצוצות don't reach their תכלית. So it's פשוט a פדיון on the ניצוצות דקדושה. And it says there is a possibility, just theoretically, that a ניצוץ should fall so low, you can't even get it out. There is a שיטה that to use the לשון of יורה דעה, sometimes you find a חתיכה נעשית נבלה. חתיכה נעשית נבלה means that sometimes you have something that's כשר becomes like the עצם איסור of נבלה, of איסור. למשל, if you have piece of טרייף that fell into כשר, and there's 60 times as much, so the whole thing is כשר. What happens if it falls on less than 60? 50. Let's say you have one pound of טרייף oil and 60 into 50 times, one gallon of טרייף into 50 gallons of כשר oil, it's not כשר. Now, there is a מחלוקת in the ראשונים what happens if 10 more כשר gallons of oil will fall in here. Will it become כשר now? Remember the case: one gallon fell into 50, it's not כשר, not 60. 10 more כשר fell in. So now if you look at the ratio, you have 60 against one, it should be כשר! But there is a שיטה that holds חתיכה נעשית נבלה! The 50 כשר became טרייף, because there was no 60, it became טרייף. So now what do you have? Not one gallon of טרייף. You have 51 gallons of טרייף. In order for this to become כשר, you have to have 60 times 51 now! So if you have to be מבטל, go haul each extra... What's the פשט here? It's not the פשט that when the one fell into 50, you can't eat all 51 because of that one איסור. Normally we learn, why can't you eat it at all? Because the taste of that one gallon of איסור is there. So the 50 כשר is still כשר, you just have to not eat it, you can't eat it, because you're going to have in every bite you'll taste, you'll have a little bit of the taste in it. That's one of the פשט, according to this שיטה. But this happens: this כשר becomes טרייף! The חתיכה כשר נעשית נבלה, it becomes טרייף. There is a מחלוקת here. מחלוקת between the ראשונים, מחלוקת in the אחרונים.

The מחבר in the טור holds that you don't say חתיכה נעשית נבלה, we only say it by בשר בחלב. If meat and milk get mixed together, a drop of milk fell into 60 50 times meat, the whole thing is טרייף. Now, everyone agrees that now you have a חתיכה of טרייף, and now you need 60 against it. But by other איסורים, the רבינו אפרים holds that it's not חתיכה נעשית נבלה. And if you have this one in the 50, 10 more will fall in, it will become כשר. Ah? The רמ״א The רמ״א says חתיכה נעשית נבלה by everything. The מחבר in the in the טור holds not חתיכה נעשית נבלה, and the רמ״א says you say חתיכה נעשית נבלה by everything, and that's how we פסק'ן. But why I'm using this is because חסידות uses this as a משל, that sometimes a חתיכה happens, a ניצוץ דקדושה could become נבלה, could become part of the איסור, and it's ממש so low that you can't even get it out. But בדרך כלל, you could be מברר the ניצוצות. But what I'm trying to say, what it says in the שיחה here is that it's not the פשט that you you have an obligation to do a favor to the ניצוצות, because if not, the ניצוצות will get lost, and that's it. It's a favor for yourself also, because when the אייבערשטער gave each איד his job, and He gave him חלקו בעולם, his certain share in the world, certain ענינים of גשמיות that you have to work with, it's לגבי of your own נשמה. And if you're not מברר it, your נשמה is lacking in תכלית. And the first שיחה the רבי discusses this whole thing, לקוטי שיחות it's in a לקוטי שיחות באריכות in חלק ג' פרשת ויגש. There it's מוסבר in לקוטי שיחה, based on the פסוק, how if you're not מברר it, your נשמה, like נוגע to the עצם of the נשמה, to the 500, to the 500 זהובים. So basically, by the אידן who were מברר, not only for the for the ניצוצות, an עליה בהם! They became higher! In the אידן עצמם in themselves. And that's the פירוש, the meaning, when the פסוק says, \"ואחרי כן...\" This is a deeper פשט that the אידן will go out with a רכוש גדול. It could have said a רכוש גדול will go out with them. It says they will go out with a רכוש גדול, meaning that a רכוש גדול made them go out. They have an עלי'. אַז די אידן האָבן באַקומען אַן עלי' מיט די רכוש גדול, the אידן went out with this רכוש גדול, און די עלי' וואָס עס איז געקומען צו די אידן, ביי זיי אויך אַן עלי'. The אידן had this עלי' through this רכוש גדול. So this is the general פשט what the רכוש גדול means. But as we said before, בגשמיות, in הלכה, this רכוש גדול has two aspects to it. And now

what we're going to have to do is, everything you're going to have to apply the two aspects in the רכוש גדול to the spiritual part. What were the two aspects in the רכוש גדול in the simple in the simple part? Who who's going to tell me? What were the two aspects? One is that it was payment for the אידן. Another one is that it was a punishment for the מצרים. The שאלה was which one is And we said that that the אויבערשטער said it doesn't matter if it's a punishment for the מצרים, because אברהם אבינו, he wanted it to be a שכר for the אידן, and therefore he wants that the אידן should get it from the מצרים, not that they should take it themselves, the מצרים should give it to them. And then the גמרא came up with a deeper פשט that that's not all of either. He says, ask for it, so that he gives you more than you deserve, that you deserve that you have to get it. That's the גשמיות in the force in the money that they took out. Now, what we're talking about the רכוש גדול means in the spiritual part, so we have to apply the same ענין to the spiritual part of the רכוש גדול. So this means that there may be out of שכל צוויי ענינים מנעלם. הייסט, וואָס איז די רוח אין רוחניות איז דאָ צוויי ענינים. הייסט, מען נעמט דאָס אַז דער רכוש גדול איז בעיקר געווען דער רוחניות פון מצרים, if we're going to learn so, the main purpose of the רכוש גדול is concerning the the the מצרים, that they should be punished. So, מ'איז מזיק די מצרים, punish them, קומט אויס אַז די עיקר פונעם רכוש גדול מצרים איז ביטול הבערה, זאָלן אַרויסנעמען די ניצוצות פון די קליפות. They don't bother them. It comes out the whole idea is not for the אידן's sake, but it's for the ניצוצות's sake. Just like it was to punish the מצרים, it was not, because according to this way, not for the benefit of the אידן, but it is for the מצרים who are going to lose it. What's the פשט that the מצרים would lose their money? מצרים losing their money, if you translate it into the spiritual part, it means the ניצוצות הקדושה going away from them. Just like with גשמיות, the money was taken away from them, they lost their money, ברוחניות, it means that the ניצוצות הקדושה left them. So if we're

going to learn that the main reason for the רכוש גדול, גשמיות, was that the מצרים should have lost it, ברוחניות, it means it's for the benefit of the ניצוצות to leave the מצרים. But not for the benefit of the אידן. Because we said before that there are two things happening here. In רוחניות, when you מברר a ניצוץ, the ניצוצות get their עלי', they leave the place where they are in גלות, they get away from there. Secondly is, the איד gains from it. Every time you מברר a ניצוץ, it helps your נשמה to accomplish its שליחות, the נשמה reaches a higher place. So if we're going to take the first way, it comes out that the main thing is that the ניצוצות should be נתבטל. ויהי' ענין, like you say, the אידן, they only did the כוונה, but בפועל, who was the one that accomplished this ענין, that the ניצוצות should get freed? The איד. קומט זיי אַ פרס, אַ שכר, so the איד gets something for it. But what is the עלי' דער שכר וואָס עס איז געקומען צו די אידן ביי זיי? This, that what's the שכר? That they reach a high מדרגה. We said before, when you מברר a ניצוץ, your נשמה accomplishes, your נשמה reaches a high מדרגה. Now the

question is, is this the reason why are the ניצוצות הקדושה, or is this a side benefit? When you go and you save somebody okay, someone stole something from somebody, and you go and catch the גנב. Catching caught the גנב, you get a reward. So what is it? Did you catch the גנב so you could get a reward? I know what you have in mind. But what was the idea of catching the גנב? Catching the גנב is cuz he stole money. He stole money, you've got to take it away from him, you've got to give it back to the owners. Now, there's a side benefit. Since you are the one that did it, after all, you put in the work, you deserve to get something for it. Same thing here. The אידן took the ניצוצות ניצוצות. What was the purpose of מצרים, the שבעים נפש that came down into מצרים? That was the whole purpose of of גלות. For whose sake was it? For the sake of the ניצוצות. The אייבערשטער brought the ניצוצות into the world, and it's like this big רחמנות on them. They find themselves in גלות. It's like terrible. But they're the ones that need to get out of גלות. So the יידן the אייבערשטער put the יידן there to get them out. But, because the יידן are happen to be the ones that did it, so they get a share and they also get an עלי׳ה. In the same way, it works the opposite. I don't know if the רבי brings an example here of the opposite, but it's the opposite also. When a person חס ושלום lowers himself, when a person is מוסיף חיות in קליפות, first there is a possibility for a person to add חיות, to add life to קליפות. A person does מצות לשם שמים, he adds חיות to קדושה. A person learns תורה לשמה, then he adds חיות to קדושה. Every time a ייד does an עבירה, I mentioned this couple things about the עבירה, every time he does an עבירה, he adds חיות to קליפות. Now what happens? When you add חיות to קליפה, the קליפה gets bigger, the קליפה gets fatter, the קליפה gets stronger. The קליפות in the world, they stay on the קליפות. But, the קליפה feels indebted to you. Who gave them? You gave it to them. Well, they give you also! So you get That's where it comes that you say you get a In Tanya, one year, he asked the קושיא, \"How come 150 years ago, a person that was doing an עבירה would get כרת, would actually die at early age? Nowadays, people do big עבירות, כרת on the face of יידישקייט, people all day are into כרת, and yet they live a long, a healthy, and a lucky life. How come?\" So he said this: why when a ייד gets כרת, like when a חס ושלום, he's חס ושלום cut, an עבירה, the פשט is, when a cut, he does this עבירה, he cuts himself off from Hashem, and therefore he dies. That's not punishment, it's a natural result. You only could live because you get your nourishment from Hashem. The moment you cut yourself off, so you cut the wire that brings you the electricity, so you can't live! That was years ago. Now, people are much lower מדרגה. You live from קליפה. It's true you cut yourself off from Hashem, but you continue living because you gave חיות to קליפה, and we give them רח... רחמנא ליצלן a lot of חיות to קליפה. So now the קליפה helps you. You cut from Hashem, so you get your source some other way. But you get your חיות, in other words, the קליפה gives you, because they feel that you are the one that worked, you got them to be strong to give you. Ah, besides that, a רשימו is left. תניא says that a רשימו is still left, which is enough חיות just for a short while. Whatever a while, 50, 60, maybe later. But otherwise, you make the קליפה fatter. This reminds me of the famous story. In the אח, I'm sure everyone heard it, it's a famous story on this thesis. You know the journal, דער אח, which go out in ליובאוויטש, it was called דער אח. They reprinted it in כפר חב״ד every week, a few years ago, week by week they reprinted it. It was written in the time of the רש״ב. And Mr. Rosenblum was the editor, it was a journal for children. And it had stories in Hebrew, in Yiddish, and actually many were with with נקודות. The reason they gave it out is because the משכילים, they're like mover, because of their אח, they could give out Hebrew magazines for Jewish children filled with their ideas. But whatever happened, that they could go and to encounter that. So Lubavitch gave out a what's called דער אח. ה׳ א׳ ח׳. The brother, דער אח. The brother, דער אח, the brother. And it had all kind of stories in this journal, but there was one story there. I heard it years, years ago. You could look it up in this כפר חב״ד, they reprinted it, but I heard it years, years ago from my grandfather. Told it, after, my mother also told me that she remembers when that issue came out. Her father, my grandfather, every week kids would wait, wait for the אח to come to read stories from there. So he read him that story. What's the story there?

Story is, famous convention. It was the famous convention of all the יצר הרעs. So this first all יצר הרעs got together to make a big convention. What do you do by a convention? When people from different areas they get together, everyone gets up to give a speech to explain his accomplishments. Every יצר הרע was supposed to give a speech. Now as it says there, the יושב ראש, chairman of the convention, was the יצר הרע of Berlin. Because Berlin was the source of the משכילים. Because at that he took so much pride and so much pleasure, that he was fatter and fatter and fatter as he gave the speech and explained everything how he got this child here in this and this place to become an אפיקורס, and this child he got to stop learning תורה, and this child stopped becoming פרום, all this ממש like a convention. Well, after him, לאחרי זה וכולי וכולי, I don't know, kind of this, kind of that, that he accomplished like this: this מנין, that תענית ציבור, whatever that is, spoiled this year, we broke up this thing, we did, and everything, and in all the he was the first speech. After this came a speaker from a different city, I think from Odessa, another city where also was pretty bad. He wasn't as fat as the first guy, but he's also pretty fat, also gave a speech and everything. And finally, every time the the the later the later they went were not as the חשוב the people, but also everyone... The last, last, last speaker was the יצר הרע of ליובאוויטש. He got up there, a little tiny guy, very, very skinny, couldn't walk, was falling, got up. And yeah, he got up and he says, רבותי, ladies and gentlemen, what can I tell you? I have nothing to tell you. I don't know. So they said, you have nothing, nothing to tell us? Not ממש nothing, something. There was this this בחור that was learning, and in the middle of חסידות, when he was thinking חסידות in the morning, I got here into his mind and he went and he took up a גמרא and he learned under the table, learned a piece of גמרא. It's in the wrong סדר. And another guy, in the middle of דאווענען, when he was דאווענען באריכות and דאווענען געשמאק, I threw in עפעס a in his mind that a מחשבה that disturbed his דאווענען and he couldn't didn't concentrate so well on every single word of דאווענען. That's about it. A few other few things, small things like this what he'd do. And he says, רבותי, I feel bad, and I'm sort of embarrassed to stand here to give you such a report. And he finished his speech and the guy from Berlin got up and he says, רבותי, I want to tell you, this guy actually did very, very little. But remember, if not for his little piece, we all wouldn't be here. The fact that in Berlin you happen to have practical יצר הרע, you accomplished this, because in ליובאוויטש there's a בחור that didn't really learn נגלה when he's supposed to, or חסידות when he's supposed to. Because it goes with the סדר ההשתלשלות. Everything moves through סדר ההשתלשלות. So when you have the top stop, not so, it filters down, there's a ripple effect and in every place according to its level. And so he said, and because of him we are able to do our job. Which is a similar to the מעשה with the with the רב of בריסק, I think the רבי told of the רבי I think, the previous רבי told the story also, couldn't. ר׳ יאשע בריסקער. ר׳ יאשע בער בריסקער. He was the בית הלוי, the רב of בריסק. The father of ר׳ חיים, איש גדול. And he had a שיעור in the city with two people, the two biggest למדנים in the city. He

had a private שיעור with them. Deepest למדות. One was called the הויך, the קלאץ. I don't know his first name, they called him the קלאץ. A קלאץ is a piece of wood, because he sat literally 24 hours a day on the wood and learned. And because he sat there so much, there was like an indentation in the wood, the place of the seat, so he called the קלאץ. And the other one was called ר׳ שמחה the הארב. הארב someone who was a hunchback, cuz sat so much and learned. Once something came up and they and they used to learn with, they had a שיעור with ר׳ שמחה, with the with the בית הלוי, ר׳ יאשע בער. So once something came up and they needed ר׳ יאשע בער, so a guy came in and asked ר׳ יאשע בער at the time of the שיעור to go and do something. He said, I can't go now. I have to, I can't give up the שיעור. He said to him, רב, it's an important matter, and these two guys, don't give the שיעור, they're going to learn also. It's a תלמיד חכם, they could learn themselves, you don't have to give the שיעור. So you could go. So he said, you know, if I give up this שיעור, the pharmacist's son is going to שמד. What? What does your שיעור got to do with his kid? So he explained. He said, there are מדרגות. This is the highest שיעור. The שיעור under this is a שיעור of גמרא with תוספות, a very deep שיעור, not as deep maybe. Under that is a שיעור just גמרא, רש״י, תוספות, and מהרש״א. Under that is a שיעור that's גמרא, רש״י, תוספות, the other one is גמרא, רש״י. Then there's a שיעור just גמרא. Then there's a שיעור חומש עם רש״י. And as it goes lower and lower and lower, and every you'll find there are people who don't have a שיעור at all, but they're פרום. And there are people lower than that. Then you have the in the city of בריסק there was a pharmacist who was פריי. His son had nothing to do with אידישקייט. His whole שייכות to אידישקייט was one thing, that he didn't convert, that's all. And if I stop learning, everything is going to get pushed down. So this שיעור will stop, that שיעור is going to stop. And what will happen when the last one gets pushed down, what's he going to do? השתמד. So if I stop this שיעור, the the pharmacist's son is going to השתמד. So the same thing here, he says, our, we, the יצר הרע here is all because we in Lubavitch has a little bit of, suddenly come to say that on time, misses it for one minute. In Lubavitch they used to say that in this סדר come late by one minute, שלום עליכם, כל טוב חסידות. It's like missing the train. They say, \"I missed the train by one minute.\" What's a minute? You missed the train, the train left. Ah, you can walk into the זאל? Yeah, you're in the זאל, and you're learning, but you missed the train. The train missed. They used to call, they used to take... The נגלה used to start, it was around 12:00. So they used to go out at 11:30 at night, then learn two hours in the morning, two hours in the night, and then they have a long, long time דאווענען. And נגלה used to start at 12:00. If a בחור would come one minute late, the משגיח, there was a different משגיח, one משגיח was Reb Yankel Boruch... Reb Yankel Boruch... Oh, no... Ganzburg? Reb Yankel Boruch Ganzburg. Reb Yankel Boruch Ganzburg was the משגיח, then there was another משגיח was Reb Zev... Reb Zev... Levitsky, the Poltava's father. But I think it was him who was very, very מקפיד. If a person would come one minute late, he'd say to him, like a guy from Riga, you're coming איינס אויף איינס? In Russia, how Russian people say when it's 12:00, it's already starting the hour of one. If it's a quarter after 12, we call it now 12:15, a quarter after 12, in Russia you call it אַ פערטל אויף איינס. אַ פערטל נאָך צוועלף, אַ פערטל אויף איינס. So איינס אויף איינס means 12:01. איינס אויף איינס. So if a בחור, it's a קנס, you're coming איינס אויף איינס? One minute late, miss the train, איינס אויף איינס. So, but that one minute makes that over there in the Reform

temple, a certain kid should not make a ברכה or whatever, because a בחור missed one hour one minute of סדר here. Anyway, getting back, this is not what I was trying to get to. This is just a הקדמה. What I'm trying to get is this ענין of you're making חיות in קליפות. If you add, do an עבירה or something, קליפה gets fatter and fatter and fatter. We just ask to people, imagine, you have guys standing there, big קליפות, person gets fatter. Why? And not only they get fatter, they give us a share, and the more they give us a share, the more we get connected to them. And that, they give us an injection and we get connected to them, and it's very hard to get away, because you're there that it do get, there's a קשר. That's in wickedness. In קדושה, so which is more. So a

person who is brings דירה בתחתונים, so that the תחתונים are קדושה, which is makes the דירה בתחתונים happens for the for the favor, for the benefit of the תחתונים. But that same thing happens that's causing the ייד was the one to he get the share. So this all speaks according to this one side. So, like we said before, there are two ways to learn. To say that the עיקר of the, the חושך גאָר was because of the punishment of the מצרים, but in that case, they should have lost the money. Why did it have to go to the יידן? Because the payment didn't work. The other way was it's mainly for the benefit of the יידן. In the meantime, it's also punishment of the מצרים. So here, so far we learned the first way, that it's רוחניות, that if he is a דירה בתחתונים for the benefit of the תחתונים, so then the עיקר of גלות is for the תחתונים to go out. Ah, you said before when the יידן took out of the תחתונים, they elevated their רוחניות'דיקע level, so he says yeah, like you just said, because they were the ones that did it, they deserved, they got paid for it, they deserved to have a share. And they also get it. Our problem is the other קוק, קוק says from the חושך... should be handed and given to the יידן, just like the גאון said, that מצד the עצם זאך, השם could have made that the מצרים, that the יידן should benefit from the מצרים without even asking, without the מצרים giving it to them. But

what did השם say? But אברהם אבינו wants it different. אברהם אבינו wants that the יידן should feel that it's given to them because they deserve it. So in רוחניות, what does that mean? אברהם אבינו looked at the רכוש גדול that it's mainly not for the benefit of the ניצוצות, it's for the benefit of the יידן. ואחרי כן יצאו ברכוש גדול, קיים בהם, like you hear a lot in the מדרש, in the גמרא, that אברהם אבינו will complain: You fulfilled the first part that they will work hard, but אחרי כן יצאו ברכוש גדול, קיים בהם, you didn't do in them. What's that, you didn't do in them? That the רכוש of גלות מצרים is the whole purpose according to אברהם אבינו. The purpose of גלות מצרים is that the יידן's own מדריגה should be elevated. It's not for the benefit of the ניצוצות. That the יידן, the אייבערשטער wants the יידן, the יידן have to go to a higher מדריגה. For the purpose of the אייבערשטער, גלות מצרים, they're in מצרים to מברר זיין דארטן the ניצוצות הקדושה, to be מברר them and elevate their holy sparks. If they do that, they קריג a higher מדריגה. The reason he wants them to be מברר is because that is for the benefit of the יידן to reach their שלימות. ס'הייסט דער רכוש איז די תועלת, עליה פנימית. The purpose is that יידן should go higher. דאס איז דער קלער. How will יידן go higher? How will it be understood? Just like you did in גשמיות in your way. The whole purpose of this רכוש גדול is יידן should have a lot of money. How will the יידן have a lot of money as payment? By punishing the מצרים. But that purpose is not the מצרים, the purpose is the יידן. דער עיקר טעם אז דער רכוש גדול קומט דווקא צו זיי, וואס דער פסוק זאגט שאלו וישאילום, ויהיו כולם מליאין. That's why the מדרש says that the אייבערשטער says, \"I want that the מצרים should give it. I will make sure that they have grace, and the מצרים will give it.\" Why? ווען די מצרים גיבן זייער רכוש צו יידן, because when the מצרים give their money to the יידן, נישט די יידן נעמען דאס אליין, not that the יידן take it themselves, ווערט ארויסגעבראכט אז דער בירור הניצוצות איז צו אן עליה פנימית. That shows that the whole purpose of why is their בירור הניצוצות is for the benefit of the יידן. The מצרים give it to the יידן, in other words, that's the whole כוונה. And the part that the ניצוצות הקדושה אליין מתעלה, אז די יידן האבן געהאלפן די ניצוצות, are gifts to them, and the ניצוצות help the יידן in their עבודה. And that's that in, by the דרך אגב is next brackets here, that when you מברר a ניצוץ, since you did it, you get and the לשון is that the ניצוץ that you were מברר helps you in your עבודה. Just like we

have a לשון that you have a מלאך, every time you do a מצוה there is a מלאך created, and the מלאך helps you out. The מלאך is your מלאך, the מלאך protects you, helps you. This is even more than a מלאך. A ניצוץ קדושה is more than a מלאך, because a ניצוץ קדושה comes from where? אצילות. Where do מלאכים come from? From בריאה. The highest מלאך is בריאה, so it's higher. But the ניצוצות הקדושה help out יידן in their עבודה. But how do you see it? By the fact that the מצרים give it, that means that the ניצוצות come to the יידן, rather than יידן take it themselves. And that shows that they deserve it, it's for the sake of the יידן. So this is what אברהם אבינו wanted. It shouldn't be just for the כוונה that the עליה, that the ניצוצות should have the עליה, but that the יידן should get their higher, their עליה in their עבודה. We're holding here page 16, the second column. The רבי explains ברוחניות the two ways that we have בנוגע the רכוש גדול. Just like in גשמיות there are two ways, whether it was a punishment for the מצרים or was it a benefit for the יידן, same thing ברוחניות: the רכוש גדול or the ניצוצות הקדושה, is it for the ניצוצות's sake, that they should leave the גלות, leave מצרים, or is it for the purpose of the יידן? That means if both things take place, the שאלה is which is the עיקר. So he said מצד the עצם זאך the אייבערשטער himself, it could be that the בירור הניצוצות is for the sake of the ניצוצות. But אברהם אבינו wants it should be for the sake of the יידן. And that's why אברהם אבינו would want that the way it should come to the יידן is not just סתם, just be taken away from the מצרים, the מצרים should give it to the יידן, to show that the יידן deserve it. That means ברוחניות that the reason why the אייבערשטער made this, there is a בירור הניצוצות, is because when you're מברר a ניצוץ, you get an עליה in your מדריגה. And if you get an עליה, that is the תכלית. And I'll repeat again, that when we speak about the בירור הניצוצות, there could be Both things happen, but the שאלה is what is the תכלית: is it the אייבערשטער wants you to get something, how do you get, because you are מברר the ניצוץ, you get, or the אייבערשטער wants the ניצוץ to be נתברר, and then because the ניצוץ is נתברר, you get part of it? The רבי says, you know, that אברהם אבינו would want that it should be that the אידן should get, that the תכלית is that the אידן should gain. And how do they gain? Through the בירור הניצוצות. Because every time you're מברר a ניצוץ, the ניצוץ that you are מברר helps you in your עבודה. Bracket, על דרך how you do it, it's not exactly the same thing. You underline underline the word על דרך. על דרך how you're doing, the מנין of הוי׳ לי בעוזרי, לשון רבים. It says, \"השם is among my helpers.\" It's a קושיא that's asked: what do you mean השם is among my helpers? There's

more There are other helpers, and השם is one of them? There are five helpers, and השם is one, and then you have somebody else? What does that mean? We know that there's no other helpers. I always mention this, I was once driving and I stopped by a red light in the front of a car, and there was a bumper sticker which said, it was a גוי'ס car, said, \"God is my co-pilot.\" I was very impressed. A גוי realizes that. But I don't remember who was sitting next to me, I said to them, yeah, a איד wouldn't write that. A איד wouldn't write that God is my co-pilot. God is my co-pilot as if I'm also something and He's together with me. The השגחה פרטית is that a few weeks later I was driving and I stopped under this car, and the car had a bumper sticker, \"God is my pilot.\" No, a גוי. He's also a גוי, yeah? Well, that happened to be a גוי also. But I realized that there is, must have been a איד'ס car. Must have borrowed it. So, what the פשט הוי׳ לי בעוזרי השם is among my helpers? חסידות says that helpers doesn't mean others, it means השם Himself, but there are a lot of ways. The ניצוצי הקדושה, the ניצוצי הקדושה וועלכע ווערן נתברר על ידי עבודת האדם, and those ניצוצות that get נתברר through עבודה, I see you don't have a paper here. What happened to it? You lost the hearing aid? You should find another one. That the ניצוצות that you are מברר, then עזרי, they all become helpers. מסייע ועוזרים צום אדם אין עבודת השם. They help a איד in their עבודה. די השלמה על דאס אז די ניצוצי הקדושה ווערן דענאך די עזרים פון דעם מברר, the רבי asks, that this that the ניצוצי הקדושה become helpers is א מציאות וואס עס ווייזט דערויף אז דער עיקר מקום פון די בירור הניצוצות איז בשביל ישראל, זיי זאלן האבן עליה. The reason is because the whole purp- purpose of בירור הניצוצות is for the איד. Well, the whole בירור הניצוצות is for the אידן. And because the בירור הניצוצות is for the אידן, that's why they help the אידן. Because what's the פשט? If the only reason is for the אידן, so they feel that they're nothing. The only reason they were נתברר is because of a איד, because of the איד, so they help the איד. על כל פנים, this is the ענין of the בירור הניצוצות בנוגע the רכוש גדול, that it had both ענינים for sure. And the way the אייבערשטער made it because of אברהם אבינו is, that the reason we are מברר the ניצוצות is so we should gain in our עבודה. It's פארבונדן with the whole ענין of He's going to talk about it later, ירידת הנשמה. Let's first learn on the side later, then we'll get back to it. די צוויי פנים ענין האבן אויך פאראן אין דער עבודה פון יעדער איד. These two ענינים that we that we spoke about יציאת מצרים and the רכוש גדול from מצרים really we find by every single איד, in his own עבודה. וואס ירידת הנשמה למטה is בחינת גלות ממש. In short, תניא that in fact, the הנשמה comes down here and gets put into a body is ממש גלות. And therefore, if it's ממש גלות, it's exactly like the ניצוצי הקדושה. What by the ניצוצי הקדושה? ניצוצי הקדושה are in גלות. They fell down from שבירת הכלים of תהו, and they are in גלות. And the job of בירור הניצוצות is to take them out of גלות. When the נשמה comes down למטה, it's exactly the same. When the נשמה is put into the body, it's in גלות. And what's the תכלית? It's to be מברר the נשמה, which means take it out of its גלות, it should come back to its original source. Like the ניצוצי הקדושה, you're מברר them, you take them away from their גלות, and they go back to their higher source. And when they get back to their higher source, They are so high, they're basically higher בגילוי than we are. Because where do they come from? עולם התוהו. Where do we come from? From תיקון, from אצילות. בגילוי, על כל פנים, not in the שורש שבשורש, but so they're higher than us. This is the famous thing, everyone knows, it's discussed in תורה אור, but I'll repeat it again anyway, when it says in פסוק כי לא על הלחם לבדו יחיה האדם, כי על כל מוצא פי ה' יחיה האדם. That a person doesn't live only on bread. You also must have chicken soup. Can't live only on bread. Person doesn't live only on bread. But what does a person live on? מוצא פי ה', Hashem's net mouth. What does that mean? So the אריז\"ל says that when a person gets his חיות through food, through bread, it's not the bread that gives him חיות, it's impossible. פשוטע זאך, a human being is higher than food. Food is or צומח or חי. The

world has four חלקים: דומם, צומח, חי, מדבר. The human being is the מדבר. The animal, the meat is חי. And bread is צומח. And you even have food which is דומם. Which food? Water and salt is דומם. So how is it possible that דומם, that דומם, or אפילו, let's say, צומח, or אפילו חי, should give life to the מדבר? The fact that the מדבר needs life is a סימן that he's lacking something. He has to get it from someplace else. So how could something that's lower than him give him something? If he doesn't have it, then obviously the lower one doesn't have it either. So how is the שייכות that food should give חיות to the person? So the פסוק answers, that's what the אריז\"ל says, that you don't live on the food. It's the מוצא פי ה'. The reason the food exists is because ה' said by מעשה בראשית, let there be a world, let there be grass, let there be trees. And those words are constantly there. Like it says in the תניא, ה' constantly keeps on giving, speaking and saying the words, let there be food, let there be, and therefore, those words give you חיות. You think the bread gives you חיות? The words of ה' give you חיות. Then the אלטער רבי asks in תניא, asks in ליקוטי תורה, but just like ה' says, let there be food, and the words of ה' is there, ה' says, נעשה אדם, let there be man. So what's wrong with that דיבור? Why do we need by ה' the מוצא פי ה' of the food? What's wrong with the מוצא פי ה' of the person? And the אלטער רבי answers that the מוצא פי ה', the words of ה' in the food is a higher level than the words of ה' in the person. Because in what way do you express the fact that there is a מוצא פי ה'? In the ניצוצות דקדושה. Where do the ניצוצות דקדושה in food come from? From תוהו. Where does the קדושה in the person come from? It's from עולם התיקון. And עולם התוהו is higher. Down here it's lower. Why is it lower? Because we know whatever is higher, when it falls, falls lower. So we came from a lower שורש, so we didn't fall so low. That came from a higher שורש, it fell lower. But, but it's still lower. When you are מברר it, what happens? It goes back to its original שורש. The moment it goes back to its original שורש, it's higher than you. If it's higher than you, it could give you חיות. That's the פשט how it gives you חיות. So what we're saying here is that by the ניצוצות דקדושה, you elevate it and you bring it back to its original שורש. And the same thing with the נשמה. When the נשמה comes down to the body, it is in גלות. So what you have to do is bring it back, be מברר it and take it out of גלות, and bring it back to a higher מדרגה. It doesn't mean to bring it back to die, because if you think the נשמה should go away from the גלות, goes out of the body, goes away. That's not what ה' wants. To bring it back means while the נשמה is in the body, it should be אויס גלות, it shouldn't be גלות. Which means, basically, to work on the body that the body should want what the נשמה wants. Why is the, what's גלות? Let's describe what's

גלות. גלות is jail. What's jail? You have a person in jail, he has food, and he has what to drink, and he has everything. What's the difference between this guy and people who are not in jail? The difference is he's not his own בעל הבית. He can't do what he wants. He's told when to eat, he's told when to sleep, he's told what to do, and he can't go where he wants. He is, he is in control by somebody else. The same thing, if the נשמה is in גלות, the נשמה wants all kinds of things and it can't do what it wants. The body doesn't let it. What has to happen is you have to make make it the body should become in a way that the that the נשמה controls the body, that the body that the נשמה could do what it wants because the body follows along. The body is also in a מצב that it follows what the נשמה wants. That's called taking the נשמה out of גלות, not dying, that's to really be there, so much so that you can reach a מדרגה that the נשמה is the עיקר and the body is not. Normally, by us, what is the עיקר of us? The body. Is it not the body? הלוואי it would be the נשמה. And not only it's a bluff like this, that's how the חכמים made the ברכה. When we say the ברכה in the morning, נשמה שנתת בי טהורה היא, let's translate the words. The נשמה that you put into me. Who am I? I'm the גוף, obviously. So I am the גוף, so I have a נשמה. So we see that the נשמה is controlled by the body. The גמרא says, in תניא it brings the גמרא says that הלל, when he used to go to eat, he used to say, now I'm going to do a favor לאני עלוב, my the my my poor my poor part of myself of me, I'm going to do a favor by feeding it. I'm going to feed my body. So who am I? I am feeding my body. So the נשמה is the עיקר. So הלל reached the מדרגה where the נשמה was the עיקר. So this is the פשט going to take the נשמה out of גלות, which basically the דרגה of תשובה עילאה. תשובה normally means תשובה על חטא, you do an עבירה, you have to do תשובה. תשובה עילאה means that every צדיק has to do תשובה. Why? A צדיק doesn't do any עבירות. תשובה means והרוח תשוב אל האלקים אשר נתנה, you have to take your נשמה and make it return to the מצב the way it was before. Now, it doesn't mean you have to take it to die. It means you have to make it you have to make yourself so that the נשמה again is free. The נשמה feels it's not controlled by the body. What were you going to ask? Yeah. Right. So if you notice, not that I'm always מדייק in every word that I say, but if you notice, I said more than once that in a certain דרגה we are lower. אוודאי in the שורש שבשורש is higher, that's the חלק אלוקה ממש, that's from the עצמות of the אייבערשטער, but in other way in תניא itself of where you took the חלק אלוקה ממש is in פרק ב׳. What does he say there? The

נשמה comes from the עצמות of the אייבערשטער from the חכמה, and then he says in the הערה which מדרגה it is. חכמה דאצילות, that's what he says in the הגהה. חכמה דאצילות. And where did the ניצוצות דקדושה come from? עולם התוהו, which is higher than חכמה דאצילות. So we see that גופא. And still we know the נשמה is higher, it's one with the אייבערשטער, it's higher מדרגות. But בכל אופן, this says this is lower and that's higher. אוודאי, sure. There are a lot of דרגות of jail. You have the what do they call, maximum security and you have minimum security and you have medium and you have all kinds, yeah. Maximum security they guard you, minimum security they guard you less and you have and it's much nicer, it looks more like a the jail looks more like a like a club, looks like a hotel and you have everything, and it's still a jail. So what we have to do is try to minimize the jail of the נשמה, and finally we hope to get out of jail. Who? What? Well, it depends. If you think תורה, it's נפש האלקית, if you think שטותים, it's נפש הבהמית, if you think שכל, it's נפש השכלית. You switch on and off constantly. You yourself! I mean who who the well in תניא when it says that the אדם is the one that chooses between the two, so what do the מפרשים say in תניא? That the נפש השכלית, that's the עצם of the person, that's שכל, pure שכל. Anyway, let's get back to here. So these two ענינים that we spoke about, the בירור on the ניצוצות, that the ניצוצות come from the שורש and they are in גלות and we have to take them out, the same applies to the נשמה. A נשמה comes down because the נשמה is also in גלות. The ירידה of the נשמה למטה is to מברר זיין the גוף והנפש הבהמית וחלקו בעולם. The נשמה comes down here to be מברר the body, number one, the נפש הבהמית, that's the נפש, but it's the animalistic soul that a person has. What another name for נפש הבהמית is? נפש החיונית. Another name? הטבעית. These are all things named to show that it's the life, it's the life of the person, the life, which every human being has, actually not Not only a human being, every living creature has. A גוי, an animal has a life and a body. The difference is only that by an animal, the life and the body are from one מדרגה. When דער אויבערשטער created the animal, how did he create them? What did he do? So, what what did he do? So what? השם said there'll be the animals, and what happened? Animals came, a living animal came out. The the body and the נפש, the life, even though they're two

things, ראיה, you kill the animal, the body's there, the life... But it's basic, the life is a life force of the of the body, but truly one מדרגה. A human being was the only one that was created differently. He created first the body. He made the body, shaped them out from the sand, made them a גולם, then ויפח באפיו נשמת חיים. He blew, השם blew a נשמה into him. So the נשמה and the body are two separate ענינים. So why did the נשמה come down here? So, and even this נפש הבהמית is connected to ויפח, but לפועל ממש the reason why השם sent the נשמה קדושה down is for the בירור of the גוף, and then the second part, the נפש הבהמית, which as much as it's separate from the גוף, it's still the life force of the גוף, ובחלקו בעולם, and he should be מברר his share that he has, השם has assigned for him in the world, לקשרם וליחדם באין סוף ברוך הוא, to make them, to tie them and to connect them with the אין סוף, ועל ידי זה מאכט ער א דירה לו יתברך,

it's brought up by saying by doing that, we make a dwelling place for השם in this world, ועל ידי זה וואס די נשמה קומט אראפ למטה, דורך די עבודה פון בירור פון זיין חלק, and by the נשמה doing it comes down here, accomplishes its mission of bringing קדושה into the גוף and נפש הבהמית and into the world, is ירידה זו צורך עליה. This brings an עליה, an elevation for the נשמה itself, even though the נשמה did not come down to elevate itself. Looks like the לשון in תניא taken from עץ חיים is, הנשמה עצמה אינה צריכה תיקון. The נשמה doesn't have to be fixed. The נשמה didn't come down here to change, to be fixed. אלא, that's the לשון, it says אלא, to be מתקן the גוף and נפש הבהמית and חלקו בעולם. But nevertheless, when the נשמה does come down and does its job to be מברר the world, it does have an עליה. ירידה זו צורך עליה. ווערט מען, קריגט מען an עליה. It goes higher. נאך העכער ווי זי איז געווען קודם ירידתה למטה, higher than it was before. ווי אזוי, דורך דעם דערגרייכט זי איר שלמות. The נשמה reaches its שלמות by being מברר. And what he's going to continue to say here is as that we see here the same two ענינים that he spoke about in the סוכות and that we spoke about the גשמיות ורוחניות בכלל, that when the נשמה comes down, there are two things that happen here. There's a בירור from the גוף, there's a בירור of the נפש הבהמית, there's a בירור פון וועלט that the נשמה accomplishes, and the נשמה itself gains.

What was the reason, why is there ירידת הנשמה? Could be either/or. Could be the main thing is that the world needs a בירור, so השם sent down the נשמה for the world, דערווייל, since you are the one that did the job, you get paid for it, you get an עליה. Or no, the whole תכלית מלכתחילה is that דער אויבערשטער wants an עליה for the נשמה. So based on what we said before, what will come out? Before we said that the באמת דער אויבערשטער could be for the בירור on the סוכות, could be for the מצרים should be punished, and in this case, פשט is what could be? For the sake of the נפש הבהמית, sake of the גוף. But according to פנימיות, באמת, what is it? That the reason for ירידת הנשמה למטה is לכתחילה for the benefit of the נשמה, the נשמה should gain. What were you going to ask? I know, I said I skipped it. I don't want to get into that. Not now. Okay. [Non-speech audio] [Non-speech audio] [Non-speech audio]