Went to the toilet. Yeah, he hung his bib. Anyway, the topic tonight is going to be about the custom of saying ויתן לך מוצאי שבת, שבת night, which means that there is a whole group of פסוקים of different verses from different parts of חומש and other places that were put together, compiled, and we say that on מוצאי שבת. But it starts, the first פסוקים starts with the parts of ויתן לך האלקים, which are the פסוקים of the ברכה, the blessing, that יצחק gave יעקב אבינו. He actually intended to give this blessing to עשו, but it turned out that he gave it to יעקב. And he wasn't upset that he gave it to יעקב, because later on when he found out it was יעקב that got the ברכות, he said, \"גם ברוך יהיה.\" He said, \"Fine, it's good that he got the ברכות.\" And this is the beginning of those bunch of פסוקים that we say מוצאי שבת. And you understand the reason why I chose this topic for tonight, because the ברכות of יצחק to יעקב is in this week's פרשה, so it's most appropriate to talk about in this week's פרשה. So we're talking about the custom of saying these פסוקים, beginning with ויתן לך on מוצאי שבת. מוצאי שבת itself, when is it said? So there are different customs in different communities. Some say it in שול towards the end of מעריב. Usually it's before הבדלה, because the שולס usually make הבדלה, and before the שול makes הבדלה, they would say ויתן לך. Some communities have a custom that you say it at home after you make your own הבדלה at home, that's when you say the פסוקים of ויתן לך. מנהג חב״ד, as we know, is to say it מוצאי שבת at home after הבדלה, after your own הבדלה. And the reason, probably, why this is our מנהג, which is set up by the אלטער רבי, the בעל התניא, is because this was what the אריז״ל did. And the נוסח of חב״ד is called נוסח האריז״ל, על פי נוסח האריז״ל, and that's what the אריז״ל used to do. Even though it does say in the סידור of רב אשר, who's one of the סידורים of the אריז״ל, there are a few סידורים called סידור האריז״ל, there he writes that the אריז״ל didn't always do it that way. Not always. Sometimes he used to say it in שול, and sometimes he'd say it in home after הבדלה. And he writes the way it was that if he דאוונט with the אשכנזים in the אשכנזישע מנין where they would say it before הבדלה in שול, he would say it in שול before הבדלה. If he דאוונט with the ספרדים, and the ספרדים had the מנהג to say it at home after הבדלה at home, that's what he would do then. But it seems like that the main accepted time that he would say it was after הבדלה at home, and that's why the נוסח of חב״ד is to say it after הבדלה at home. Now, it does say, some do write that the original מנהג started that they would say it in שול, that they would say it at home after הבדלה, and the reason would be very technical, practical reason, because in שול, when you didn't make הבדלה yet, you did not make the blessing over the fire yet, the בורא מאורי האש. You didn't say the בורא מאורי האש yet, you didn't make the blessing over the light. So the people don't want to have הנאה, make use of the light before you make the blessing. So everything else that you do, like the מעריב that you דאוון, everything else you do, many people know it by heart. So you don't need to look into the סידור, so you don't need the light. But ויתן לך, most people don't know by heart. So ויתן לך you have to look into the סידור, so you have to use the light, and you don't want to use the light before you make the ברכה. This is a practical reason which is given in some ספרים, but there must be more to it, על פי קבלה or whatever, that it's done at home after הבדלה. Where is the source that we say these פסוקים מוצאי שבת? Now we know שחרית, מנחה, מעריב comes from the חכמים, and the מצוה of קריאת שמע is from דאורייתא, saying, דאווענינג, and the different things we learn about. Where is this custom from that we should say these פסוקים of ויתן לך מוצאי שבת? The first source that we find is in the זוהר. It says in the זוהר that מוצאי שבת, when people stay later, continue doing their prayers later, saying ויתן לך, what it does is it helps the נשמות of the people who are in גיהנם. In גיהנם you have people who sinned in this world, they go to גיהנם, and by דאווענען later or saying more in your דאווענען, you keep them out of גיהנם longer, because we know שבת the גיהנם is closed. And it only opens up מוצאי שבת after you finish דאווענען. So if you have a longer דאווענען, then they stay in גיהנם less. So when you say ויתן לך, they're out, they stay out of גיהנם more. And when they do that, and when you do that, it says in the זוהר, these נשמות, it brings these נשמות that they should, it says, to be מצדיק את הדין, that they turn around to השם, and they say to השם, we recognize that we were wrong, and we recognize the judgment, the truth of your judgment, what you're doing to us. And then they give the blessing to the people who helped them stay out of גיהנם longer, they give them the blessing of ויתן לך. And they bless us, ויתן לך and all the other פסוקים: ברוך אתה בעיר, ברוך אתה בשדה. ויתן לך means: השם, He shall give you מטל השמים ומשמני הארץ, from the dew of the heaven and from the fats of the land, and then all the other פסוקים. They give this ברכה to the people. So it comes out that the reason we say ויתן לך, according to this פשט, מוצאי שבת, is for the sake of the נשמות of these people who are in גיהנם. But it also turns out that it's for our own benefit, that we get, in return we get the ברכה, too. And this is what it says in the זוהר, so that it's for our benefit. And the מחזור ויטרי actually writes the same thing, that it's for the benefit of the נשמות, and it's also for our benefit. The ספר הרוקח writes that the reason we say these פסוקים מוצאי שבת, he says is because since we're leaving שבת, and we're going into the middle of the week, into the regular weekdays, the best way to enter the weekdays is through special פסוקים of ברכות, and נחומים. נחומים means comfort, and all kinds of good things that we start the week with, and that's why we have a special תפילה or special פסוקים of these ברכות. And he says it's hinted in the פסוק, כי בשמחה תצאו, which we do say in the פסוקים of ויתן לך. כי בשמחה תצאו means you will go out with joy, with שמחה. We go out of שבת with שמחה, and we enter the weekdays with שמחה. There is one reason given which is a strange reason given by someone called, in the סידור of רב שלמה of גרמיזא. This dates back close to a thousand years ago, he was one of the רבי'ס of רש''י. And he writes that the reason we say ויתן לך מוצאי שבת, is because שבת afternoon to מנחה-מעריב, most אידן come. And we want to make sure that when we leave, no one should be left alone in שול, because those days to go home alone was dangerous, so you wanted to prolong the דאווענען in order to, and you say more, so everybody should be finished at least with שמונה עשרה, that when you finish, we should all be able to go home. This is a very, very technical reason, but this is what he writes. But there are other reasons. The של''ה writes an interesting reason. The של''ה writes that since שבת is very holy, and שבת is holy with the קדושה of השם, with the holiness of השם, and שבת he says is a, it says is an אות היא ביני ובין ישראל, it's a sign between השם and the אידן, because the אידן are also very, very holy. So when we leave שבת, we אידן who are very holy leave שבת, which is very holy, so what we do is we leave in a way that we bring פסוקים of holiness, פסוקים of קדושה. So the bottom line basically after all this is said and done, that the reason we say these פסוקים is for the benefit of the נשמות in גיהנם, it's for our benefit, we get the ברכות, it's for our way of entering the new week, we should enter with these special תפילות and these special ברכות, and we should bring the קדושה of שבת into the weekdays. To a certain degree, it's similar to the מצוה of הבדלה in itself. One of the reasons it says why there is a מצוה of making הבדלה on מוצאי שבת, is by doing that, we connect the שבת to the weekdays. So even though we're leaving the קדושה of שבת, the holiness of שבת, and we're entering the חול, the secular days, the weekdays, so what we want is to connect that we should have a רושם, some kind of connection to the קדושה of שבת throughout the whole week. And the truth is, that's what שבת is all about. שבת is the end of the week, so all the days of the week are a preparation for שבת. שבת is also the beginning of the next week. In the זוהר it says in a different place, that שבת מיניה מתברכאן כלהו יומין, that from שבת all days of the week get their blessing. So שבת is the preparation to the whole week that gives us the power to go through the whole week properly. And הבדלה is the part, the actual part that connects both sides. It connects the שבת to the weekdays, because הבדלה is in between. We separate between the שבת, but that separation is to show both sides, and therefore, we're able to bring the קדושה of שבת into the weekdays. So, similar to that is ויתן לך, that by adding these extra פסוקים of ברכות and תנחומים and all great things that we say in these פסוקים, this brings the קדושה of שבת into the weekdays.

Now, the מנהג of the רביים in חב״ד, and the same with other great צדיקים, was that when they said ויתן לך, they would say it in pairs, that you always try that two people should say ויתן לך in the same סידור. They bring in the name of ר׳ מענדעלע of רימינוב that he said that it's very important to say it together. And the reason is because you should be able to say ויתן לך, should give to you, so you should be able to say it to another person, he will be able to say it to you, so each one will say it to another. And they bring in the name of the צבי from דינוב, one of the big פוילישע רביים, he says that by saying it to somebody that's next to you, it has a השפעה, the ברכה does have an influence and it comes. And he brings an interesting proof. שבת of פרשת בחוקותי and פרשת פרשת כי תבוא, where we have the תוכחה, where we read about the קללות, so the custom is that we don't call anybody up to that עליה. The בעל קורא himself takes the עליה. And it says that no one should stand next to him. And it says that when this עליה is read, no one should stand across him. And the reason is because since he's saying, the way the wording is in the פסוקים, ה׳ shall give you this bad thing and this bad thing and this curse and that curse, it shouldn't be in any way that he's saying it to somebody, because if he would be saying it if somebody's standing there, it could have some influence. So he says, if that's what could happen when it comes to curses, we know מידה טובה מרובה ממידת פורעניות, that good is always stronger than the bad. If in the negative side by saying it to somebody that's next to you might have, חס ושלום, God forbid, a bad influence, so in the good, certainly it has an influence. So if you're standing next to somebody and you say ויתן לך, it has an influence that the ברכה goes on that person, and that person ברכות go on you. And that's why טאקע the רביים by us used to do it. The רבי׳s father used to do it. The רבי once said, was it by the meals when he ate upstairs, someone asked him, so he said it was once in פטרבורג and it was מוצאי שבת, and the פריערדיקער רבי was saying ויתן לך, and he stood on the side. If it was in פטרבורג, it was before the רבי׳s wedding yet, the רבי was still a בחור. Maybe he was already a חתן to the פריערדיקער רבי׳s daughter, but maybe, I don't know when it was. So the פריערדיקער רבי turned around to him, he said, and called him by his name, and he said, \"Come over, say it together with me.\" But the רבי once said he doesn't know the real reason why. He didn't ask him why there's a מנהג to say it. He said himself maybe it is because of the לך, but he says he doesn't know if that's the reason, but the מנהג is to say it together. But there are other פוילישע גדולי ישראל who write that this is the reason so you should be able to say לך, to you. There's another reason given in one place that when we look back at the זוהר, where the זוהר, as I mentioned before, says the reason for ויתן לך, because when you say ויתן לך it helps the נשמות in גיהנום and it gives the ברכות back to us. So the זוהר uses the term when ויתן לך is said בציבור. בציבור means in the מנין, in community, which is, by the way, one of the sources that you should say it in שול with a מנין. But when we don't say it with a מנין, at least we try to say it, not alone, it should be said together with somebody else, so it's not a ציבור, but at least it's a רבים, it's more than one. Like some people have the מנהג by ויכולו. Actually, it's not completely חב״ד מנהג. In חב״ד it seems like it's not, but some people have a מנהג that Friday night after שמונה עשרה when you say ויכולו, so you should say ויכולו with a מנין, because when you say ויכולו, that part, you are testifying that ה׳ created the world. So it says the testimony should be said with a מנין. So some people have a custom that if you missed it saying it with a מנין, for instance, you davened longer and by the time you finished your שמונה עשרה the מנין finished ויכולו, so many people have a מנהג that you ask somebody else to come over, \"Say ויכולו with me.\" And the reason they give is, since ויכולו is testimony, you have to have two witnesses. One עד is not enough, you have to have two עדים, two witnesses. So if you're testifying, you have to have two. It's not necessarily a מנין, but the idea is that it should not be said by one, should be said by two, and this makes up the fact that you missed saying it with a מנין. So could be the same thing here is also, that the זוהר says ויתן לך should be said בציבור, so at least we say it two. So if you're able to say it two, you say it with So if you can't, you can't. I know the רבי himself we hardly ever saw him say ויתן לך, because he didn't make הבדלה in public, he said it at home so I don't know, and I don't know if there's anybody home, maybe the גבאים somebody was there. But sometimes when יום טוב came out on שבת, and מוצאי יום טוב when he would make הבדלה in public, so after הבדלה and he would give out כוס של ברכה he would say ויתן לך. He would stay in שול, say ויתן לך. Most times he said it alone. But once, and this was the time after he had mentioned by the meal when he ate, what I said before that the פריערדיקער רבי once called him over to say, so I remember standing there and he started saying ויתן לך, and I was thinking to myself, he's saying ויתן לך, he just two days ago said upstairs that he said it with somebody else. So I saw him standing there and then he turns around to Rabbi Mentlik, who was the one who just poured the wine, and he made like this. So Rabbi Mentlik went over and he said ויתן לך together with him, but usually those times that he said it in public he said it alone. But he himself said that the רביים, the פריערדיקער רבי and all the רביים used to say ויתן לך with somebody else. And the reason is that the ברכה should be given to somebody else. And probably, yeah, yeah, you could say it with your wife. I imagine you could say it with your wife, yeah, but the idea is that one gives the ברכה to the other, and we know that when another איד gives you a ברכה, the ברכה is very important. The גמרא says, אל תהי ברכת הדיוט קלה בעיניך, a ברכה of a ordinary person should not be light in your eyes. Certainly some people are not just ordinary people. So when you say it together, so you get a ברכה for somebody else and you give the other person a ברכה, so whatever is included in ויתן לך has a stronger power. The ויתן לך when you say it has all the ענינים that it's supposed to accomplish anyway, but if you say it together, it accomplishes more obviously. Now, all the things that we've speaking about till now is not specifically concerning the first פסוק, ויתן לך. It's concerning all the פסוקים, it's about three pages in the סידור, different פסוקים. And we call it ויתן לך because it starts with the words ויתן לך, that's the first פסוק. But we have to remember that everything in תורה and in אידישקייט and in מצות and in מנהגים is בהשגחה פרטית, everything is Divine Providence and everything is with a חשבון. So being that ויתן לך is the first פסוק, obviously this is the main ברכה that we get מוצאי שבת, is the ברכה of ויתן לך. And the fact that we call that prayer ויתן לך, it's only beginning, rest of the פסוקים are different things, but the fact that we call the prayer ויתן לך in itself also shows that the main thing is ויתן לך, because that's the beginning, so that's the main ברכה. So really let's think about, look into it, what is in the ברכה of ויתן לך. And I'll tell you even more: not only to look in the first ברכה of ויתן לך, the beginning is the one that's the most important part, so we have to look at the beginning of the ברכה, which is the first two words of ויתן לך. And the אמת is we have to go further, not only the first two words, the first word, the word ויתן. And let's analyze the word ויתן, and that'll bring out, after we explain it, the the the true depth of what this ברכה is, and then we'll understand why this is a ברכה that's given מוצאי שבת as the best ברכה for the forthcoming week. So we'll talk about the first word, ויתן. And you know the truth, we'll not only talk about the first word, ויתן, we'll talk about the first letter, the ו of ויתן. So let's get into what this ויתן לך or ויתן means, or the ו of ויתן means. רש\"י

on the פרשה, on the פסוק ויתן לך explains, he doesn't ask the question, but he's obviously asking a question. Even though רש\"י didn't write the question outright, because that's the style of רש\"י, he answers a question, but he doesn't write the question, he expects you to understand the question yourself. The question that רש\"י has is very simple: ויתן לך is the beginning of the blessing. The פסוק before that said that יצחק saw him, thinking it was עשו, and he said, he smelled, ויאמר, and he said, ראה ריח בני כריח שדה אשר ברכו ה', \"I see that the smell of my son is like the smell of the field that השם blessed him.\" So he was happy that he was there, and then he started giving him the ברכה. The ברכה started with ויתן לך. The ו means \"and\". \"And\" you only say when it comes after something. If you give one ברכה and let Him give you something else, but when you start something from the beginning, you don't say ו. So the פסוק should have said יתן לך האלקים מטל השמים, that he said יתן לך, השם shall give you. Why did he say ויתן, with a ו? So רש\"י says that this comes to tell us that what he meant was יתן ויחזור ויתן, he will give and give again. That in this word ויתן you have two givings. It's as if it would say יתן ויתן, he'll give and give. So רש\"י uses these words יתן ויחזור ויתן, he will give and give again. Now we have to understand this רש\"י: what does that mean he will give and he will give again? We're talking about a ברכה that השם should give: ויתן לך האלקים, השם should give you. Why does he have to give it twice? השם could give you the first time as much as he wants, השם is unlimited. See, if a human being gives a blessing or gives you anything, since a human being is limited, so, I want to give you something, I'm going to give you $100. I only have 50 now. So you know what I tell you, \"Now I'll give you 50, then I'll give you another 50.\" So you could say יתן ויחזור ויתן. But if I, there is nothing that I'm missing and I could give you whatever I want, why would I have to give it twice? Why would I have to give יתן ויחזור ויתן, give and give it again? And even though by a human being sometimes we also find an expression that a person sometimes gives, it says בלי גבול, you give beyond your limits, so does it mean it's unlimited? It's beyond your limits, but it's limited. But by השם, השם is truly unlimited, he has everything. So the ברכה יתן השם would be enough, יתן אלקים. Why do we need the יחזור ויתן? And especially if we think to who the ברכה was given, it was given to יעקב אבינו, so this is a ברכה actually to כלל ישראל, to the whole Jewish nation. Because יעקב אבינו, even though he was one human being, one person, but he contained all the נשמות of all Jews from all future generations. יעקב אבינו contained. He was the נשמה כללית. That's why it says in the גמרא that שופריה דיעקב מעין שופריה דאדם הראשון, the beauty of יעקב אבינו was similar to the beauty of אדם הראשון. Now simple פשט is it's the beauty of his face. But in קבלה it says it means something deeper. אדם הראשון, we know, was the first נשמה. And his נשמה was the source of all נשמות from all future generations. So he was the נשמה כללית. So the גמרא says יעקב is the beauty of יעקב is like אדם, meaning that he also was the same. יעקב אבינו was the נשמה כללית of all יידן. So therefore, when השם, יצחק gave the ברכה השם should give you to יעקב, so the ברכה is a ברכה to כלל ישראל, obviously. And it's a ברכה that contains everything, מטל השמים ומשמני הארץ, from the dew of the heaven, which means from things of the heaven, all the way down משמני הארץ, from the fats of the land. So it includes everything. So why do we need two נתינות, two givings, ויתן, ויחזור ויתן? Why not וית- יתן itself? What's missing in the first one that you need a second נתינה? And then there's another question here. A ברכה is something positive. The name אלקים usually is used for מידת הדין, for strictness of השם, but not for blessings. Blessings usually, when there is a blessing, it comes from the שם הוי'ה, י-ק-ו-ק, is always רחמים, mercy, or חסד. But why אלקים, which is the מידת הדין, which shows strictness, why would he say מידת הדין? So the פשט is like this. Let's explain it based on, maybe call it a משל. You have a רב, a teacher, and students. You have two types of students that's possible to have. And these two types of students are actually mentioned, described in פרקי אבות. In פרקי אבות it speaks about the תלמידים of רבי יוחנן בן זכאי, and it mentions two תלמידים. One תלמיד it says was בור סיד שאינו מאבד טיפה. He was a student that was like a pit that's cemented around or plastered around that not one drop gets lost. Really this was the way they used to store wine. They used to make a big hole in the ground, plaster it, and fill it up with wine. The reason they plastered it, so it shouldn't seep into the ground, that not one drop of wine should get lost. So you could have a תלמיד that absorbs everything that you teach him. Not one drop of what you taught him is lost. Very great, he remembers everything. But then you have another תלמיד, and it says ר' אלעזר בן ערך, he was כמעין המתגבר. He was like a well that strengthens. That means that he didn't only remember what he was taught, but he was able to take the teachings of his רבי he was taught, and through that use it for more and more and come up with new ideas all based on what his רבי said. And they're both great תלמידים. Which one is greater? The second one, because in פרקי אבות it says that if you'll take all the חכמים on one side of the scale, and ר' אלעזר בן ערך on the other side, he will overweigh. Because that's the greatest. He will overweigh even if the other side of the scale you'll have the other תלמיד who remembers everything. Because as much as it's important and great to remember everything, but this means that you are able to utilize it on your own, what the רבי taught you, and you're able to utilize and to come up with your own with more and more ideas, and there is no limit to it. See, what you remember from your רבי is גבול, is limited. But what you're able to accomplish through your own afterwards when you take it, you could get another idea and another idea, and more and more and more. There's no limit. That's basically like בלי גבול, you could go בלי גבול. And that's a greater תלמיד. And the truth is that the second תלמיד, as much as we say he has the power of doing it on his own, but it's not called on his own. He's doing it because he got this from his רבי. His רבי, his teacher, set him up in such a way, as we use the term, put him on his feet, that now he is able to do it on his own. So even though he does it on his own, but it's all an extension of what his רבי gave him. So here you have these two levels. The same as we have concerning תלמידים, the same we could have concerning a ברכה that's given by השם. השם could give you a ברכה, could give you everything. But then there is another aspect to the ברכה, that He could give you a ברכה, that whatever He gives you, you should now be able to take it, and ya on your own utilize it for the right things. So that's another step to the ברכה. For example, we find this in expression like that, it says בנוגע שבת מברכים, שבת before ראש חודש we bless the the new month. The שבת before ראש השנה, which is also שבת מברכים, we don't. So the בעל שם טוב said, why don't we? Because השם gives the blessing in that month. And he added, and with this power that השם gives us, by giving the blessing for the month of תשרי, we now on our own are able to utilize that blessing, and every other month, of the 11 months, or 12 months a year, we're able to get the blessing. So here we have two things: He gives us what He gives us, and then He gives us something that we should be able to use it on our own. And that's two things that are included. And that's what ויתן ויחזור ויתן means. He will give and give again. It doesn't mean He'll give once and then He'll give you more. That doesn't make any sense. Why should He have to do it in two times? He could give you as much as He wants the first time. What it means He'll give and give again means He will give you two types of giving. He will give you, that's one thing, whatever He wants, everything He'll give you. And then there's another aspect to the giving. He will give you another stage that you are able to now on your own take what He gave you and utilize it to the right thing and have more ברכות based on the כח that you have, but it's all comes from Him. You see, we shouldn't think that it's our own. Just like the תלמיד when he when he's able to take what his רבי taught him and learn more, it's all because of the כח his רבי gave him. Same thing here, it's all because of השם. So this is one thing in the ברכה ויתן לך, ויתן ויחזור, the ו, which teaches us ויתן ויחזור, He's given again and again, means השם will give us thus such a way that we have what He'll give and we'll do more. Now every ברכה that השם gives, we know is not only in the physical sense, but also in the spiritual sense. In the spiritual sense, we also have the same two things. In the spiritual sense, which means in the עבודה, in the way a איד is able to serve השם, we have two things. There is one level a person can serve השם with what he gets from השם, and that's all. And then there's another level of a person who serves השם, which he also gets from השם, but then it's a way that he himself utilizes what השם gave him, and he himself reaches even more, higher. What are the two levels? Well, obviously, it's the difference between the עבודה of צדיקים and בעלי תשובה. A צדיק is a person that does everything right. And when we say צדיק, we don't only mean צדיק, the big צדיקים. A person, as we would call nowadays, FFBs, פרום from birth, a person who is born, raised, told of what to do, and he does everything the way he's supposed to. In other words, he takes what השם gives him, and he does it. There is nothing of his own that he is using here. Certainly he is using, every person has free choice and you could not do the right thing too, but basically you are a recipient of the things that were handed down to you, told to you, and you do it and you continue, and that's basically what it is. Then you have a בעל תשובה. A בעל תשובה is different. A בעל תשובה has to work on his own. He wasn't told, and he wasn't given. But he takes what השם gives him, and it's also from השם. השם gives the ברכה that the person should become a בעל תשובה. If not for השם's help, the person will never become a בעל תשובה. But he done, then he has to, we call it בכח עצמו, with your own כח you have to now work and work and work, and get to a level. And it comes from השם. We know that השם, it says in פרקי אבות, in different places, in גמרא, that every day different voices from heaven come out that give a person the power of doing תשובה. So it comes from השם. But in a way, השם gives us, and we have to now work on it on our own. That's what a בעל תשובה is. And this person is in a higher level than the level of the צדיק. Just like in the משל we gave before with the student, that the second student who works on his own is greater than the first student. And the reason is because he's working on his own, and he could lead, reach a level of בלי גבול, of infinity, because you can go on and on and on, a higher level than the first student, which only has what He's given. The same thing, a צדיק could reach a certain level, and that's it. He does what he's supposed to, and that's it. A בעל תשובה, it says in the זוהר, a בעל תשובה is בחילא יתיר, goes stronger and stronger and stronger. Which is בחילא יתיר in Aramaic means with a stronger גבורה, which if we start comparing the expressions, by this in פרקי אבות by that student the expression is also from the word גבורה, כמעין המתגבר, like if, well, that a fountain that becomes stronger and stronger and stronger. And here also, a בעל תשובה is stronger and stronger. So there are these two levels of what השם gives. השם gives the ברכה that we should be able to serve Him with everything that He gives us, and on the way He gives us without working on our own. And then He gives the power of being becoming a בעל תשובה. So in this ברכה of ויתן לך, besides having being included in this ברכה is השם blesses to give us from all the good ברכות that He wants to give us. And then the second step, ויחזור ויתן, that we should work on our own with these ברכות and be able to do more and more. He also gives us the ברכה to serve Him properly as a צדיק, and in this ברכה, ויחזור ויתן, He gives a second one, which is the power of doing תשובה. Imagine, in this ברכה of ויתן לך is the ברכה to be able to do תשובה. Which, by the way, explains why יצחק wanted to give this ברכה to עשו. We have to have the level of צדיקים and the level of תשובה, so he gave the ברכה to יעקב. But in this ברכה, in this ויתן לך, he gave the ברכה of doing תשובה. And על פי קבלה, according to קבלה, we see a very strong connection here. We said that the ברכה for תשובה has to do with becoming even stronger, which is גבורה. Who is the level of גבורה? We always learn: אברהם is חסד, and יצחק is גבורה. So יצחק is the one that gave the ברכה for גבורה. Which explains something else. רש״י says in one place that אברהם did not want to give a blessing to יצחק. He said to השם, \"You want, You bless him. I don't want to bless my son יצחק.\" Why? Because he saw that יצחק is going to have a son עשו. So he didn't know whether to give him a ברכה and if might follow and go into עשו. But here we see that יצחק wasn't afraid. Why? אברהם was afraid to give the ברכה because of עשו, and here יצחק outright went to give עשו a ברכה. The answer is because the ברכה of יצחק was the ברכה for תשובה, which brings a person to the level of גבורה, which comes from יצחק. So יצחק, that was his level, that's why יצחק did it. While אברהם did not want to give that ברכה because אברהם was not in the level of גבורה. But this is what's included in the פסוק ויתן לך. So again, the ויתן לך as it was given then by יצחק to יעקב meant for all כלל ישראל. But what did it include? The ברכה for all גשמיותדיקע, physical ברכות, including the second, the ויחזור ויתן, that you're able to take the ברכות and utilize it for the good. It included that השם gives us the ברכה to be able to serve Him properly and to serve Him in a level of becoming בעלי תשובה, which is בכח עצמו, working on our own.

This explains something else. The פסוק right before the ויתן לך, I mentioned that before, now I'll repeat the פסוק, and that's an interesting ספרי, מדרש, on this פסוק. The פסוק says, again he said, ראה ריח בני כריח השדה אשר ברכו השם. Now we'll translate it: Look, the smell of my son is the smell of the field that השם blessed him. And right after that comes the ברכה. So the ספרי, which is a מדרש, says that in this פסוק it's hinted the בית המקדש as it was built, the בית המקדש as it was destroyed, and the בית המקדש as it will be rebuilt. Which words? And this is how he says: ראה ריח בני, the word ריח means smell. What does that remind us right away? Of the קטורת, of the קרבנות, ריח ניחוח of the קרבנות in the בית המקדש. The word בני comes from the word בנין. So the smell, the קרבנות from the בנין בית המקדש. Then it says ריח שדה, like the field. There is a פסוק that speaks about the חורבן בית המקדש, and the פסוק says: ציון שדה תחרש. ציון, which is the ירושלים, will be plowed like a field. So the word שדה reminds us of the destruction of the בית המקדש. And then the פסוק says אשר ברכו השם, that השם blessed him, that's obviously the rebuilding of the בית המקדש. So it comes out from this מדרש that what was the introduction to יצחק giving him the ברכה was the fact that יצחק saw the future, and he saw we will have the בית המקדש, and then he saw the בית המקדש will be destroyed, And then he saw that it will be rebuilt, that's what gave gave him the the כח to give the ברכה. Let's understand: the fact that he saw the בית המקדש built makes sense, that's a reason for ברכה. But why is the fact that he saw the destruction of the בית המקדש a reason for giving him a ברכה? The answer is very simple: the destruction of the בית המקדש led the יידן to do תשובה. Why was the בית המקדש destroyed? Because the יידן sinned, and the בית המקדש was destroyed. How will it be rebuilt again? If it was destroyed because of the sins, why will it be rebuilt? Obviously we're going to repent, we're going to do תשובה on the sins. So the destruction of the בית המקדש brings to תשובה. So that's exactly what the מדרש means, that when יצחק was going to give the ברכה of ויתן לך, which was the ברכה as we said before, a main part of the ברכה was for תשובה, so that's why, what was the introduction? The fact that he saw the destruction of the בית המקדש will bring to תשובה, so that prompted him to give this ברכה of ויתן לך. So after all this, we see what ויתן לך means: the first word, ויתן actually, and then לך means to you, but the ויתן, the ו of ויתן teaches us that in this ברכה of ויתן לך, we have, we could say, all greatest things בגשמיות וברוחניות. We have the greatest things בגשמיות of the ברכות in the two levels, and ברוחניות the ברכה for our serving השם in both levels, in the level of צדיקים, and in the level of becoming בעלי תשובה. So this explains why we say this מוצאי שבת. When we are entering the week, we want the greatest ברכה in the beginning of the week for the whole week. We know that whatever we do in the beginning of the week counts for the whole week. The behavior of the beginning of the week counts for the whole week. It says in ספרים that מוצאי שבת, you should not give money. The רבי רש״ב used to ask his רביצין, \"It's now Friday, will you need any money after שבת for whoever you need? Tell me now, because מוצאי שבת I'm not going to give you.\" And it says why? You shouldn't start off the week by having to give. Not because giving is bad, but having to give away, meaning you're losing. You want to be a כלי to be מקבל, you want to get everything, and then you share. But to start off the week by showing that you're giving away and you're giving up and you're losing, so we don't want to start the week. So the beginning of the week counts, so in the beginning of the week we want to get a ברכה. And we want to get a ברכה from השם, and we give the ברכה to another ייד, and the other ייד gives us the ברכה, and that's how we say to each other. And the ברכה is for all the גשמיותדיקע things and for all the רוחניותדיקע things. And this fits to what we mentioned before, that it's connected to the נשמות in גיהנום. The נשמות in גיהנום, they praise the יידן with the פסוק ויתן לך, right? We said before from the זוהר, that when they we say ויתן לך, they're happy, and they thank השם, and then they give us the ברכה, and the זוהר says, what ברכה do they give us? The ברכה of ויתן לך, you shall have מטל השמים ומשמני הארץ, and he also mentions actually in the זוהר the next פסוקים, they give us the ברכה, ברוך אתה בעיר ברוך אתה בשדה, you should be blessed in the city, you should be blessed in the field, etc. But why do they give the ברכה of ויתן לך, and why do we say ויתן לך for their sake? Because ויתן לך contains the ברכה for תשובה. And that's their problem! The reason they're in גיהנום is because they did not do תשובה! So they recognize the importance of תשובה. So they say, \"Yes, when you say ויתן לך, it makes us feel good, you're giving us a כח of תשובה, whatever is שייך is in that world,\" and they give us the ברכה that we shouldn't come to their position, and we should have the level of תשובה. And this is how we start off the week. So besides the ברכה, it's also a lesson for the week. It tells you during the week, you should know during the week you serve השם, and you have the power of serving השם in the form of צדיקים and the form of בעלי תשובה. And during the week, we need more the כח to be like בעלי תשובה, because it says one of the differences between a ייד on שבת and a ייד during the week is similar to the difference between a צדיק and a בעל תשובה. The simple difference between a צדיק and a בעל תשובה: a צדיק has much much less hardships, much less obstacles. This is his way of life. A בעל תשובה, who is used to other things, it's very hard for him, he have to overcome a lot of obstacles. שבת, a ייד doesn't have many obstacles to overcome. שבת you don't work, שבת you don't go out anywhere, שבת all day you're in שול, you come to a שיעור, you have a שבת meal, שבת is a holy day, שבת you're in a higher level. שבת is like a צדיק. שבת is over, and you come into the weekdays, and you go out into the world, and you go to your business, and your work, and you do all kind you have you meet all kinds of people with all kinds of difficulties, with all kinds of obstacles in your service of השם, and you have to overcome it. You have to be like Like a בעל תשובה. You have to overcome the problems. So when comes מוצאי שבת, and we're leaving the level of צדיק and entering the level of having to be a בעל תשובה, we say ויתן לך, which is the blessing that we give each other and השם gives us, that we have the power of overcoming and be and serving השם properly as it's supposed to. Similar to what it says someplace else, there is a custom by some people, actually in חב״ד we don't have that custom, but in other נוסחאות, I think most of the נוסחאות have זמירות that you say מוצאי שבת. You say זמירות Friday night, in שבת morning, and there's זמירות מוצאי שבת. חב״ד doesn't have any זמירות at all, almost. And the זמירות of מוצאי שבת, one of the main ones is אל תירא עבדי יעקב. And then you go a whole bunch of stanzas with יעקב, יעקב. But the first word is אל תירא עבדי יעקב: Do not be afraid, My servant יעקב. And in חסידות it explains why it's connected to מוצאי שבת. Actually in חסידות חב״ד, in ליובאוויטש חסידות, even though ליובאוויטש does not say it, but it explains the connection between this verse and מוצאי שבת. And it says like this: יידן, it's similar to what I said before, יידן have two titles: Sometimes they're called יעקב, sometimes they're called ישראל. Also, יידן have two titles: Sometimes they're called בן, and sometimes they're called עבד. Sometimes they're a son to השם, called בנים, and sometimes עבדים. Actually in the ימים טובים we say in ראש השנה: אם כבנים, אם כעבדים. We're like sons, and we're like עבדים, we're like servants to השם. And also, we're called יעקב and called ישראל. What's the difference between being called יעקב and being called ישראל? So it says like this: A ייד who's in a higher level is called ישראל. Where does the word What does the word ישראל mean? ישראל means has many meanings. One is ישר קל, straight with השם, like I said before, a צדיק. A צדיק is straight, he gets from what השם tells him and he takes it and does it. He's straight with השם. ישראל also come has the If you juggle the letters around, it's לי ראש. The head is to me. It's a level of the head, which is a high level. רש״י says in חומש that when יעקב's name was changed to ישראל, why was he called ישראל? Because ישראל means שררה, from being a שר, being an officer. All great things. What does the word יעקב mean? First of all, the word יעקב comes from עקב, the opposite of לי ראש. לי ראש is the head, this is the עקב, this is the heel, this is the bottom. The meaning of the word יעקב is, as it says in this week's פרשה, why is he called יעקב? בעקב עשו. He held the עקב. But also in the פרשה it says later that after he took the ברכות away, עשו said to יצחק, 'Oh, now I know why you called him יעקב. ויעקבני זה פעמים. He cheated me twice.' ויעקב, עקב עקבני means cheating. This refers to a ייד who's not on a very high level as a צדיק. He's a ייד who still has hardships and obstacles, and he has to cheat his way around to serve השם. He can't serve Him straight. It's not ישר קל. ישר is straight, עקב is קרום, is crooked. So these are the two different levels. Also, the level of ישראל, a ייד who's in the level of ישראל is called בן. He's like a son to השם. A son is close to השם, is to his father, a son does what his father wants, a son is happy to do what his father wants him to do. An עבד, which really is not a servant, the real translation of an עבד is a slave. A slave, it says עבד The גמרא says: עבדא בהפקירא ניחא ליה. An עבד, a say a slave would rather not do his work. He'd like to be free. He never has no choice, he has to listen to his master. This refers to the other level of a ייד. The first level is like a בן, and here the the the עבד is a person who doesn't really work for his master, he has no choice, he does it. That's a lower level of a ייד. שבת, we're all like בנים to השם. We're all the level of ישראל, a higher level. מוצאי שבת, we're entering the weekdays, we're going down to the level of יעקב, we're going down to the level of עבד. And it's very, very scary. Imagine, you're going into such a such a position, you're going into such tests. Will we be able to overcome, to pass the tests? So מוצאי שבת השם says, 'אל תירא עבדי יעקב.' Do not be afraid, עבדי, now that you became My עבד, not בן, and now that you're יעקב, not ישראל. Don't be afraid, I give you the power. And that's why we say it מוצאי שבת. The same The same thing here with ויתן לך. Why would we say ויתן לך מוצאי שבת? Because מוצאי שבת when we're starting the full week, a week where we have obstacles and we get involved in other things and we're scared, so we say ויתן לך אלקים, השם should give you everything, ויתן ויחזור ויתן, he'll give you and give you again, meaning he'll give you not only the first level, but that you'll do it yourself, but mainly it means he'll give you the level of צדיקים, but the main thing is he will give you the power to ויחזור ויתן that you do it in the second way, which is תשובה, that throughout the whole week we'll be able to be like בעלי תשובה, that we will follow what השם wants, even though it's hard, and even though we have the obstacles. And obviously, if השם sees that we start off our week properly, with the proper approach, he gives us the real כח, even more than what we think he gives us, and the whole week passes through in a right, proper way, and by the time we come to שבת, we reach very high level, and then the next week is even greater, and we go greater and greater and greater, till we'll come to the real שבת, which is יום שכולו שבת ומנוחה לחיי העולמים, when משיח will come. Yes. Any questions? That's all part of the same thing. Yeah, it's all because the greatest ברכה is שלום and this And besides that, תשובה is connected to שלום. I'll tell you why That's a good question. Let me just, you know, maybe just explain that. The beginning of ויתן לך, we said, is connected to תשובה. The end, we talk about שלום, שלום לך, all kinds of שלום. It's also connected to תשובה, because תשובה means that you make peace between two things. You have the world and you take the world and you, even though the world usually fights godliness, you make peace between the world and godliness by bringing godliness into the world, which a בעל תשובה does. A צדיק doesn't do it as much. A צדיק does things right. But who's the one that really has to do with the world and transforms the world into godliness? That's a בעל תשובה, and that's the real level of שלום. So that's why we finish off ויתן לך also with שלום, for that same reason. But what I'm trying the main point to bring out is here, we should not take it lightly. Certain things now people take very lightly. You know, this is important, we to דאווען, שחרית is important. But ויתן לך, you know, you do say it, you don't say it, it's only a מנהג, it's it's not so פשוט. Besides the fact it starts, the source is in the זהר, but there's so much to it, and this gives us so much, that the whole week could depend on what we say מוצאי שבת ויתן לך. No, I don't know, not all the פסוקים put together. Actually, some people even have different פסוקים that they say. The general idea of saying it and the two פסוקים which are mentioned in the זהר, ויתן לך and ברוך אתה בעיר וברוך אתה בשדה. I guess in the time of the זהר, which goes back 2,000 years.