So I see that the topic tonight brought more women than men because is a topic for the women, but the men also should know what the role of the women is. The topic is actually the kabbalistic explanation, the explanation of Kabbalah and the role of the women in the redemption. When I mention the redemption, really I have in mind future redemption, the redemption from this exile which will come through Mashiach. But the reason that this week was chosen for this topic because this week we study in Chumash, the portion of the Chumash of this week deals with the exile and the redemption, the beginning of the redemption. These few weeks, Shemos, Vaera, Bo, and then Beshalach, talks about galut Mitzrayim, the exile of Mitzrayim and also the geulah, the redemption of Mitzrayim. And concerning the geulah of Mitzrayim, the Chazal tell us, our rabbis tell us, that בזכות נשים צדקניות נגאלו אבותינו ממצרים. In the merit of the righteous women, the Jews were redeemed from Egypt. And we know the famous pasuk where it says כימי צאתך מארץ מצרים אראנו נפלאות, that just like I took you out of Egypt, so too will I take you out in the future and I will show you wonders, which means to say that the redemption from this exile is very much similar to the redemption of the Jews from the exile of Egypt. And therefore, all the statements that the chachamim, our rabbis, the sages make concerning the redemption from Mitzrayim also apply to the redemption of this galut, of this exile. So, it's self-understood that just like when the Jews went out of Mitzrayim, it was בזכות נשים צדקניות נגאלו אבותינו ממצרים, it was in the merit, in the zechut of the righteous women. The women played a very important role in Yetziat Mitzrayim, so too will the women play an important role in the going out, the redemption of this galut. It's in their zechut, in their merit, that we'll go out from this galut. And the simple pshat of what it means that in the merit of the women, the Jews went out of Mitzrayim, and in the merit of the women we will go out from this galut... The women are able to influence the behavior of the Jews much more than the men. We know that the woman, especially in the family, is called עקרת הבית. She is called, עקרת actually comes from the word עיקר, main. She is the pillar of the home. She is able to set the tone of the home, and therefore, in order for a home, which includes the husband, and the daughters, and the sons, to behave properly, it is in the hands of the woman. And since we all know that our behavior is what's going to bring Mashiach, and since the women are the ones that are able to control and influence the behavior, so it's really in the hands of the women to to bring to make the coming of Mashiach come sooner. So, it's in their hands. And it's not only as people think that they have the power to influence the children, which is true, they also have the power to influence their husbands. As we know the famous statement that the chachamim make, that איזו היא אשה כשרה? העושה רצון בעלה. What's called a kosher, proper Jewish woman if she does her husband's will. Now the simple meaning is she does her husband's will, meaning she listens to her husband, she does what her husband wants. But we know the taytsh, the explanation, interpretation that the Rebbe gives to this is that it has a much deeper meaning. The word osah could mean to do, and osah could mean to make. So really, what we're saying here, איזו היא אשה כשרה, what is a kosher woman? העושה, she makes רצון בעלה, she makes her husband have the right will. Sometimes the husband does not really know what he really should want. So it's in the hands of the woman לעושה רצון בעלה, she makes up the will of her husband that he should want what the right thing is. So basically, it's in the hands of the women to bring Yiddishkeit more into the open, that the performance of Torah u'mitzvot should be stronger, and therefore, since Torah u'mitzvot is going to bring Mashiach, it's in the hands of the women. And actually, when we go back to גלות מצרים, as we said now it's going to be like it was in the time of גלות מצרים, it says clearly that it was the women that brought a lot of the behavior into the Jewish nation, especially into the building of the homes. We know that the men who worked very hard were not in the mood, so to speak, of building a real Jewish home. And the women were the ones, and the Gemara tells different things, but one of the things the Gemara tells that they the women would get dressed up nicely and come out into the fields where their husbands worked, and would bring mirrors, and look at themselves together with their husbands in the mirror and say, \"Look how good we look together.\" And this would bring them closer and this was one of the ways they made that the husbands should want to build Jewish families. So it was in their zechut and because of them that the Jews went out of Mitzrayim. And the same will be when Mashiach will come, it'll be in the zechut of the women. Also, we know another piece, another statement of the Chazal, which some people think it contradicts the previous one. The previous one said in the zechut of the Jewish women they went out of Mitzrayim. In a different place it says a different zechut, \"בזכות האמונה נגאלו אבותינו במצרים.\" In the merit of the emunah that the Yidden had, they went out of Mitzrayim, of the trust in Hashem, of the belief in Hashem. So some say, \"Well, what is it? Is it in the zechut of the women or in the zechut of the emunah?\" The truth is it's not a contradiction, it goes together. Because who has the real emunah? The women have more emunah than the men. We know throughout all generations, including now, that women have more emunah. The nature of women is to accept the truth faster than the men. And a lot of places, you know, when you have women teachers, they say they instill in the children much more emunah than the men. I remember once there was a delegation from Beis Yaakov that came to the Rebbe, and they asked the Rebbe advice in their system of education. And one of the things they asked was they have a chance of putting in men into the higher grades to teach the girls of the high school or of the seminary or women, which one should they do? And the Rebbe said, \"Put in the women.\" Because they will instill more emunah. Maybe the information the men will give more information, but the emunah, that will come from the women. So the women have more emunah, and since it says in the zechut of emunah the Yidden went out of Mitzrayim, means in the zechut of the of the women, because they have more emunah. And the same is with this galut. It says that one of the things that will take us out of galut is the emunah. If we have the real emunah in the coming of Mashiach, and the real emunah in Hashem who promised the coming of Mashiach, that itself will make Mashiach come sooner. And it's the women that have this emunah. This is all the simple explanation of what is the role of the women in the redemption of Mitzrayim, and the role of the women in this redemption. But in Kabbalah and Chassidus, we always have deeper explanations in all the ענינים, all the things that we learn about. So there must be a deeper explanation why it is so important, the women's role is so important when it comes to the redemption, to the geulah of this galus. And we know that the women's role is very important. Besides the fact that we say בזכות נשים צדקניות, in the merit of the women the yidden went out of Mitzrayim and the zchus of the women we will go out of this galus, but it's more than that. We see that when Moshiach will come it says, \"נקבה תסובב גבר\", which means the female, the woman will surround the male, will surround the man. And what it means is not surround, surrounding is an expression to show she will be in a higher level. The woman in the future will be in a higher level than the men. Obviously because they are, so to speak, the most important part of the redemption, and therefore when Moshiach will come and the redemption will take place, they will be on a higher level. We try to do something as a רמז, as a hint to what's going to happen when Moshiach will come, and this is the reason why under the chuppah, when the chasan comes to the chuppah and then the kallah comes, the kallah surrounds the chasan seven times. And in her zchus already more people surround, the parents surround, but mainly it's the kallah to surround the chasan. And this is to remind us that the time will come when נקבה תסובב גבר, when the נקבה, the woman, the female will surround the man, the male, that she will be in a higher level than a man. And since a chassunah is a very important time, so we do things to remind us of the future. But now it's only surrounding, you make a circle around him. But then surrounding means like it says in different places surrounding means makif. Makif, which means higher. Just like a crown is on top higher of the head so it's a higher level, so the woman will be in a higher level. Now why is it that the woman will be on a higher level and why is it that the role of the woman is so important when it comes to the redemption? And as I said, I'm going to explain it according to Chassidus and Kabbalah. Basically, I'm going to go into a certain subject of pure Chassidus or pure Kabbalah, and that will explain what is the role of the woman in the redemption, why she is so important and she is going to be more important than the man.

We know that the man and the woman, איש ואשה, were created in such a way, Hashem made this the nature, that the man is the mashpia and the woman is the mekabel. In many aspects of life, the man is the giver, the mashpia, and the woman is the receiver. In many things physically and other things, this is the way Hashem created it, that the man is the mashpia, the giver, and the woman is the mekabel, she is the receiver. Now, whatever we have in גשמיות in this physical world is really a a reflection a reflection of its counterpart in the spiritual worlds, in higher worlds. Now, the reflection of an איש ואשה being a mashpia and a mekabel is a reflection of the real, real mashpia mekabel, the ultimate משפיע מקבל. Which are the two that represent משפיע and מקבל? The real משפיע מקבל is the בורא and the נברא, the creator and the creation. The difference between a משפיע and a מקבל is that a מקבל receives. When you receive something, it's not your own, you're getting it from someplace else. The only one that doesn't receive anything, everything is his, is the creator, is the בורא. The one that the ultimate receiver is the one that receives everything. A person who receives one thing from to that object or that, he's a receiver, but in other things, he has his own. The more you receive, the more you're considered a מקבל. Imagine somebody who receives everything, including his own being. His whole being is coming from someplace else, not his own. That is the ultimate receiver, the ultimate מקבל. So, what is it? The בורא, the creator, he is the real, real משפיע. That is משפיע because he doesn't receive anything, he only gives. And the נברא, the creation, the one that was created, the whole creation, is the real מקבל. That's the one that receives, because the creation doesn't have anything of its own. It was only created by Hashem, by the creator, so its whole being is received, taken, it's given to it, not that it has anything of its own. So, since the בורא and the נברא, the creator and the creation, are the ultimate משפיע מקבל, and since the man and the woman represent the משפיע and the מקבל, so the woman represents the concept of the נברא. The creation is represented by the woman, and that is why we find that the man and the woman are compared also to the sun and the moon. For the same reason: the sun is the משפיע and the moon is the מקבל. The sun has light and it gives light; the moon has no light, it doesn't have any light of its own, the moon just receives, reflects the light that's given to it by the sun. So, the woman is represented by the moon. Because of that, we find in Kabbalah that the woman represents ספירת המלכות, the ספירה, the level of מלכות. מלכות of the world of אצילות is the woman. We know in אצילות we have different ספירות. There are 10 ספירות, עשר ספירות in the in the world of אצילות. So, it says that the higher ספירות are represented by the male, זכר, and מלכות, which is the lowest one of the 10 ספירות, is always referred to as the נוקבא, the woman. ז״א ונוקבא, ז״א or זכר ונקבה, man and woman. So, ספירת המלכות is represented in the woman, and we always find that any woman in Jewish history, any special woman, in Kabbalah it always says, \"Oh, she represents ספירת המלכות.\" Rachel represents ספירת המלכות, Chana in different places it says, what does she represent? ספירת המלכות, דבורה represents ספירת המלכות, אסתר represents ספירת המלכות. The women in history, in Jewish history, in Kabbalah, represent ספירת המלכות. Why ספירת המלכות? Because ספירת המלכות is the ספירה, that ספירה of אצילות, which represents the נברא, which represents the creation. And I'll explain it, I'll explain it in simple words to to bring it down to our low level. In order for Hashem to create the world, if there would just be the full strength of the אור אין סוף, of the godly light—we know there is Hashem, and then there is the אור אין סוף, the godly light—if the godly light would be with its full strength, you'd never have a world. A world, as it is, would never would never be able to exist when the light of Hashem would be so strong. It would overpower and there will not be any עולם, any world. So in order that there should be a creation of the world, it had to go through what we call in Chasidut a סדר השתלשלות, a process of that אור אין סוף, of that godly light to get weaker and weaker and weaker, and finally it would come down to a point where it could have a world as we see it here, a world where there is no revelation of godliness. But there is a process, there is a סדר השתלשלות. The word השתלשלות comes from the word שלשלת, which means a chain. There is a chain, one link into another link, it gets lower and lower and lower, till finally it turns into עולם הזה, into this world. Basically, in Kabbalah we learn, in Chasidut we learn that the סדר השתלשלות is made up of four worlds, four levels. There is אצילות, עולם האצילות, עולם הבריאה, עולם היצירה, and עולם העשייה. Now, the first level of creation, of real creation, a real creation which is יש מאין, something from nothing, a creation of something, starts with the level of עולם הבריאה. The word בריאה in Hebrew, the word בריאה, not the word יצירה or עשייה, the word בריאה means the first potential level of creation. We have three words that mean making or creating: בריאה, יצירה, and עשייה. בריאה means to create. יצירה means to create, comes from the word form, צורה, to make a form, a shape. And עשייה means to do, to make. But the Ramban in Chumash explains on the פסוק בראשית ברא אלוקים את השמים ואת הארץ, in the beginning Hashem created heaven and earth, and it says the word ברא. And the Ramban says, why is the word ברא written there? Why not another expression? Why not יצר? Why not עשה? And he says the word ברא represents the first כח היולי. כח היולי means the potential, the first level of potential of creation, not a real, real creation yet, the first potential of creation. And as he as it's explained in Kabbalah, is the first level that goes away from a point where we say there is nothing, not entered yet a level where there is something. The expression is: it left the level of nothing and hadn't entered the level of something yet, but it's the first, first potential. But it's such a potential that there is nothing there yet, but it's a very, very fine potential. In Hebrew, the word potential is בכח. בכח means it has the potential. But the word that's used is the word היולי, which is not even a Hebrew word. היולי is a Greek word, and in Greek it means the real, real potential when there's nothing yet, nothing tangible, nothing yet. And that's how it starts. The first level is בריאה, where it's just the potential of a יש, of a but this is the beginning of the בריאה. Then the next level is יצירה. After you have that potential, now you have that potential already formed into something, but not a real something yet. And then you come to עשייה, which is when you have it already made into something, and still still in a spiritual level, and from there you come down to עולם העשייה הגשמי, to the physical level of עשייה. This is the process starting from בריאה. But in order to get to בריאה, there had to be a level before that. And that is the level of אצילות. And it's called עולם האצילות, the world of אצילות. אצילות is a level which is before yet the potential of any creation, but it is already called עולם. עולם means the world. The moment we use the term world, it means it's already not pure godly, not pure the light of Hashem. It's called עולם האצילות, the world of אצילות, which means אצילות is still before any creation, so it's still completely godly. That's why אצילות is called עולם האלקות, the world of godliness. So it's godliness. אצילות comes from the word אצל, close, next to, because it's very close to godliness. אצילות comes from the word האצלה, separation. It's nothing but taking a piece from godliness, but it's still called עולם, which is the world. Since we already give it the title world, it means it's already already not purely אור אין סוף, it's already a world, and that starts that from there you could lead up to becoming potential of creation, and then it goes on and on. In אצילות we have the 10 ספירות, so obviously there are 10 levels in אצילות. Now, which level do we imagine of אצילות would be the one that causes the creation? The last one. The one right before בריאה. בריאה is when the creation, the potential level of creation, which is the beginning of creation starts, that's בריאה. Now, the last level of אצילות is the one that is the The one that will cause the creation, and that last level of אצילות is ספירת המלכות. So ספירת המלכות, looking at it in the way it's in the higher worlds, is the level that represents the נברא. It's the one, the source of the נברא. So all the higher levels of אצילות is before it gets to the נברא yet, to the creation. בריאה is already the beginning of the actual creation. מלכות of אצילות is the level which, within godliness, already, still within godliness, is the level that is the one that's going to cause the creation. So which level represents within godliness the level of נברא? מלכות דאצילות. And this is the reason why the women represent מלכות דאצילות, because we said before the women, which are the מקבל, so they represent the נברא, and in the godly worlds, what level is the נברא? מלכות דאצילות. So מלכות דאצילות, that is the level of the women, because they are the level of the נברא. But what I'm trying to bring out is this one point, not the connection to מלכות דאצילות, but the idea of the women representing in the world the concept of the נברא. Now, we know the famous saying that's brought down in Chassidut, taken from a Midrash, that נתאווה הקדוש ברוך הוא להיות לו יתברך דירה בתחתונים. Hashem desired to have a dwelling place down in this world, which means Hashem desired, what did He really want? He wanted the נברא. Hashem wanted there should be a creation, the נברא, and that's His goal. He wanted a נברא, His goal was that the נברא should work itself up to reach the level of, so to speak, becoming part of the בורא, part of the Creator. This is what Hashem wanted. So if you're going to look what was the goal of Hashem when He started the whole סדר השתלשלות, the goal of Hashem was not other levels in godliness, the goal of Hashem, the purpose of everything was the creation, the נברא, that's what Hashem wanted. That's why it says סוף מעשה במחשבה תחילה. The end, the very, very end, which is the נברא, that was in Hashem's מחשבה to begin with, that was in Hashem's thought, that's what Hashem wants. And the whole goal is that the נברא should go out of the framework of נברא and connect itself to בורא and become part of the Creator, which, by the way, is the goal of everything. The whole tachlit of anything that we can imagine is that whatever level it is in, it should go to the next level above it. And I'll explain just in short, an example. We know that the world is made up of four categories: דומם, צומח, חי, and מדבר. דומם are the inanimate things, unmovable things like rocks and earth. צומח is the plant life. חי is the animal life. And מדבר is the speaker, the one that can speak, that's the human being. The tachlit, the goal of everyone of these four is to go away from its level and reach a higher level. The tachlit, when does the earth reach its tachlit? When it becomes part of a צומח, when things grow from it. Land that doesn't grow is not so good, that's not reaching a goal. The goal is that the דומם should elevate itself and become part of צומח. It should give out צמיחה, it should make things grow. The tachlit of צומח, the goal of the צומח, of the plant life, is that it should be eaten by an animal. And what happens when it's eaten by an animal? It becomes part of the animal. So now, instead of being צומח, it's transformed now into חי, it became part of an animal. What the goal of חי? חי is an animal that a human being should eat it, and now he becomes elevated from the level of being חי, being an animal, now it becomes part of a human being. It becomes דם ובשר כבשרו, it becomes blood and flesh of the person, so it becomes part of a person. Which is one of the reasons, as I always say, why the Torah does not so much encourage vegetarianism, because it says you should eat meat, because by eating meat you elevate the meat. People think that you shouldn't eat meat because it's צער בעלי חיים. How could you eat a living thing? Something that had life, you're going to eat it? The answer is it's for the טובה, it's for the benefit of the animal, that now it's not חי anymore, now it's part of מדבר, it becomes part of the human being. So everything reaches the next stage, that's the goal. Now the last one is the מדבר, the human being. What should he do? Where should he go? There's nothing above him. The other ones have a level above, so the דומם becomes צומח, צומח חי, חי מדבר. What does the מדבר become? Well, the מדבר is the highest level of the creation. What's the level on top of the creation? The creator! So the goal of the creation, which in this case is the highest level of the creation, which is the human being, is to go out of the framework of creation and become part of the creator, become part of בורא. And this is what Hashem wanted. Hashem created the world so that the בריה, the נברא, should be elevate itself and become part of the בורא. So Hashem wants the נברא. Now, why He wanted this, we don't know. It's impossible to know. That's why the expression is נתאווה הקדוש ברוך הוא, השם had a desire that this should happen. And they once asked the Alter Rebbe, why did He have this desire? So he answered, well, the Midrash uses the term נתאווה, which means he had a תאוה. Oyfn a taave fregt men nisht kein kashya. On a desire, you can't ask a question. Now, in simple terms it means, well, if someone has a desire, you can't ask why. You know, that's how I feel. A meshuga, that's what you can answer. By Hashem, we don't say that. So what do we mean? We mean m'fregt nisht kein kashyes, you can't ask questions because this is beyond question. It's something that's beyond our understanding, and not only because it's so deep, but it's bichlal something that we can't, impossible to enter into any level of of of understanding because it's a complete higher level. Not to go into that, that's a subject in itself. So we don't know why He wanted it, but we do know what He wanted. He wanted a dirah batachtonim, He wanted tachtonim, He wanted the nivra. He wanted a nivra. This is what is in His mind. The tachlit is that the nivra should become a boreh. Like it says in a Midrash, that מה השם בורא עולמות אף אתם בוראים עולמות. Just like Hashem created the worlds, you can become a creator. It says in the Gemara, on certain things it says, if a person does it, נעשה שותף להקדוש ברוך הוא במעשה בראשית, you become a partner to Hashem in the creation. It means that a yid can become a creator. A yid becomes a creator? How could you say a yid? A yid is a human being! But by doing mitzvot, learning Torah, uniting yourself with Hashem, so now we are connected, become one with the creator, because the mitzvot are not for any physical, natural reason of creation, it's because of Hashem, who's the creator. And by doing that, we become part of the creator. But the bottom line is what Hashem wants is there should be a nivra, and the nivra should work on himself to connect himself to the boreh, and become part of the boreh.

Now to get into another little subject along these lines, one of the things where we see the possibility of a nivra to become part of the boreh is in the idea of bechirah chofshit, free choice. We know Hashem gave us free choice. Hashem doesn't force us to do anything. He tells us what to do, and He says if you don't, I'll punish you, and if you do, I'll reward you. But He doesn't stop us from doing He doesn't force us. We have pure free choice. And as it says in all the sefarim, that mainly Jews have free choice, goyim also have choice, but not free choice, and I don't know what that means, but that's what it says. A yid has bechirah chofshit, and a goy doesn't. He has bechirah, he has choice, but there's a special type of choice for a yid. But we'll not go into that because that's a subject in itself. Actually, it's one of the hardest subject in Chasidut and Kabbalah is to understand free choice. But I will touch upon one subject: Why is it that Hashem gave us free choice? Why did He do it? Wouldn't it be better if Hashem would make us do everything, He would be the one to make us do the right thing? Why did He give us free choice and He says, I want you to choose good, ובחרת בחיים, but I'm not pushing you. Choose on your own, you be the one to choose. And He doesn't stop us, and He doesn't push us to do it. Wouldn't it be better if He would push us? So the answer, the simple answer that's given all over is, since Hashem wants to give us reward, so if it's not doesn't come from free choice, if we're pushed into doing things, then the reward we'll get for it is not really something that we earned, something that we deserved. If we we on our own work on it, then we deserve the reward. If we didn't work on it on our own, then we don't deserve reward. So the reward that He would be giving us would be something that's unearned. And the Zohar uses the term unearned reward is called nahama d'kisufa, bread of shame. Nobody likes to collect tzedakah from others and get You're always ashamed to take from somebody else. The Gemara tells us an interesting vort: רוצה אדם בקב שלו מתשעה קבים של חבירו. A person would rather, rather have one little measurement of his own more than nine times as much if someone else would give him. A person would rather live with a little bit of food and feel that he worked for it, he earned it, than have many, much more that was given to him by somebody else. You're embarrassed! And since, if we'd receive rewards without work, without having to choose, it would be an embarrassment, so it wouldn't be the real, real reward that Hashem wants to give us. And since Hashem is תכלית הטוב, Hashem is the ultimate good, so He wants to give us the ultimate good. So He says, I, through choices, I can force you to do it, make you do it, and then, and now give you your reward, but you won't really feel good about it. So I'd rather give you, give you free choice, and then I'll give you a reward which will be good for you. You will feel good about it. Fine, that seems like that's the explanation that's brought down in different places. The problem with this is, why is it that a person feels embarrassed if he's giving, given something that he doesn't deserve? Because that's the nature of a person. Who made that nature? Hashem! So Hashem could have made a different nature. Hashem could have made the nature of a person that does not feel embarrassed if he gets something from somebody else without working for it. And then it would be all fine! The whole reason why Hashem doesn't do it because He knows that we don't appreciate, we don't like, it's not good for a person, we don't feel good about getting something that he didn't earn, so therefore He says, earn it, and I'll give you then. So He could have changed the nature, made a different nature, and then we would have loved getting it from without being, earning it, and it would be the same. So that, there must be another answer. The answer is, why is it that Hashem gave us bechirah chofshit? Because as I said before, Hashem wanted there should be a נברא, and the נברא should change and turn into a בורא. So Hashem wanted that we, the נברא, should turn into a בורא. Now, the one thing that a נברא has that represents him becoming the בורא, is free choice. Because the difference between the נברא and the בורא, before I said the משפיע and מקבל, there's another point. The בורא, the Creator, he, no one from the outside, nothing from the outside, forces him to do anything. Since he is the Creator, so it's everything of his. The creation, the נברא, since he has, he was מקבל everything that he has from his Creator, so there is nothing of his own. So everything he does, everything he has, is because the בורא gave it to him, doing to him. When you have free choice, then you're similar to Hashem. Free choice means that there is something that you on your own are doing, without being pushed from the outside. Not even pushed by Hashem. Hashem gave over free choice, so when you choose something, you do something with bechirah chofshit, so then what's happening? You are now similar to the בורא. You have something that is not pushed, that's your own, not being pushed from the outside. And that's why Hashem gave bechirah chofshit for this reason. Because He wants that we, the נברא, should become like the בורא. And in Chumash we find that Hashem said הן האדם היה כאחד ממנו. Hashem said a man might be like Hashem. What did that mean? That He gave us free choice. When it says Hashem created a man בצלמנו כדמותנו with His image, which part of man is the צלם אלוקים, is with the image of Hashem? Well, there's a known expression that the beard that a Yid has is the tzelem Elokim. But what it really means is, there is something in a Yid that is like Elokim. And that is bechirah chofshis. The fact that we are able to do something with our own choice. No creature can do it. The opposite of being a נברא. A נברא means that you're created, your whole being is not you. And here, there is something that we do on our own, that no one pushes us, not even Hashem, we do it on our own. So we are like the בורא. But the bottom line, let's get to the bottom line, is that the תכלית, the goal, that Hashem had in mind all the way from the beginning in the highest levels, is to have the נברא. Now the people in the world, who represents the נברא? The woman. She is the נברא. We said the man represents the משפיע, which is like represents the בורא, the woman represents the נברא. And since that is the תכלית, when the נברא will come to its תכלית, that's when Mashiach will come. Hashem wanted a dwelling place in this world. Hashem wanted the נברא should be and reach its תכלית. When that will happen, that's when Mashiach will come. Mashiach will come when everyone will reach its תכלית. Amongst the people, who is the one that is the most involved in this? Who's the one that represents this idea that the נברא will reach its תכלית? Not the man, but the woman. Because the woman represents the נברא, so her עבודה, her service of Hashem, is more in touch with what Hashem has in mind and with what is going to bring Mashiach. Since the עבודה of the נברא will bring Mashiach, and the woman represents the נברא, so she is the one who is going to bring Mashiach. And this is the reason it says, \"נקבה תסובב גבר,\" that the woman will surround the man, meaning the woman will be in a higher level. Because when Mashiach will come and everything will be clear, we will see clear in the women how they represent the תכלית, the כוונה, the whole, whole reason and goal why Hashem created the world. We'll see that in the women much more than we'll see that in the men. And since we'll see the whole goal of Hashem's desire in creating, in creation and into the end, which is when Mashiach will come, we'll see it in them, obviously that's a higher level than the ones that we will not see it in this. So, in the men we will not see it as much because they don't have that aspect of נברא as much as the women. So, the women will be in a higher level, which is, by the way, connected to the other things. We said in the zechut of the righteous women Mashiach will come, in the zechut of emunah Mashiach will come. All this is connected to the women, and connects to what we said before: why is it that women have more emunah? Kabbalah-wise, not naturally. Naturally, we know that that's their nature, Hashem gave this special quality that they have more emunah, which is a good quality. But besides that, it's because the women represent the תכלית of the creation of what Hashem wanted, so therefore, since they represent that more than the men, so therefore, they have the connection to Hashem as well. Why is it that the women have this ability of bringing Godliness into the home, into the family, into the world, more than the men? For the same reason, because they represent the תכלית, the goal of what Hashem had in mind, so they are closer to Hashem. And if they're closer, they have a stronger koach in being able to accomplish the mission that Hashem put upon us.

And this idea is connected to the special three mitzvot that the women have. Now we have and we will have special classes on each one of the three mitzvot, and we will soon naturally. But just in short, I think in one of the other classes I might have explained it, the three mitzvot that the women have, besides the other mitzvot that they have in common with the men, all have to do with their close connection to Hashem. Not just because this is a special, extra mitzvot. Every mitzvah is a connection to Hashem. These specific mitzvot. And we know that these specific mitzvot are חנה: ח-נ-ה: חלה, נדה, והדלקת הנר. The mitzvah of challah, that when you bake, you got to take off a little bit of challah. נדה is טהרת המשפחה. והדלקת הנר, lighting the candles Friday before Shabbos. Now when we look a little bit deeper into the meaning of these three mitzvot, and just in short, because there's a lot to talk about each one of them, but just in short, we'll see how each one of these represents the close feeling and connection the women have to Hashem. And let's start with the first one, which is challah. Now we all know that the meaning of the the reason for the mitzvah of challah is that when you bake bread, and bread actually represents all food, that is the food, the meal is called the bread, the first part of it, you give away to Hashem. You give it to the Kohen, because Hashem said so, the Kohen represents Hashem, so you give it to Hashem. What does this show? This shows that whatever I have, whatever I own, and whatever I do is really Hashem's. And that's why the first, I give to Hashem, and then I have the permission from Hashem to use the rest. That's basically a permission. And who has this special mitzvah? The women, because they have this feeling of realizing the closeness to Hashem and everything belongs to Hashem. And there's an interesting Midrash. The Midrash says like this concerning the mitzvah of challah. It says anybody who keeps the mitzvah of challah is as if this person destroyed עבודה זרה, destroyed the idols. Any person who does not keep the mitzvah of challah is as if is keeping the idols. That's what the Midrash says. And the Rebbe asks a very obvious question: it should have said anybody who doesn't makes an idol, anybody who keeps challah doesn't make an idol. What is the peshat that when a person keeps the mitzvah of challah is as if he destroyed idols? As if to say there is an existing idol and if you do the mitzvah of challah you destroyed the idol, and if you don't, then you're allowing the idols to exist? Which seems that by not keeping the mitzvah of challah challah, you're like making an idol, so it should have said that: don't keep challah, you make an idol; keep challah, you're not making an idol. But here it says, if you keep challah, you're destroying the idol; if not, you're allowing it to exist. Which idol? The answer is: what does idol worship mean? And we spoke about that many times. Idol worship doesn't just mean taking a rock and bending down to it and saying, \"You're my god.\" That's not That's the lowest level of the, the most coarse way of idol worship. But there is a much more sophisticated way of idol worship. The philosophy of the idol worshipers was what? That they believed that there are other things that have a power besides Hashem. They used to worship the sun and the moon and the stars, and other things, thinking other things have power. But the truth is, nothing has a power besides Hashem. Even though there are things that give a certain benefit, the sun gives us heat and light, but the sun doesn't do it on its own, doesn't have its own power. It's only like the expression we've learned, it's like an axe in the hand of the chopper. If someone chops down a tree with an axe, the axe does it, but you can't give any credit to the axe. No one's going to go over to the axe and say, \"Thank you, you chopped down the trees,\" or after that, chopped down the trees and say, \"Thank you, axe.\" Even though the axe did it, it comes with a person, because the axe is only the tool. The same thing with the sun and the moon and everything else in the world: they might have deeper power, but they're only tools in the hand of Hashem. They don't have their own power. If you believe that they have their own power, that's idol worship. Now, it doesn't only mean if you believe the sun has its own power. What happens if a person believes that I have my own power? I think I'm smart and I think that by my genius idea I made a lot of money, I came up with an invention and I made a lot of money, I made a very good investment, I did all kinds of good things and because of that I'm rich. Well, the פסוק says you're not allowed to say that. If you say that, that's idol worship. It's not the same coarse level, it's a sophisticated type of idol worship. You're not worshipping the sun, you're worshipping yourself. The same idea: you're worshipping another power. And that's an existence in the world whether you like it or not. That power, the nature of the world is, the feeling of people in the world is that way. People feel that what I do, it's my credit, I have the power. That's the this that you don't have to make, that's there. If you take off challah, you break the existing idol. When you take off challah, you show that it's not true, there is Hashem, He's the first, He's the boss, He's everything. So when you do that, you're not you don't have an idol, you break the idol. Someone doesn't take off challah allows that existing idol to continue existing. Who has this mitzvah of challah? The women. Why? Because the women are closer to Hashem, they have this representation of the מקבל of the נברא, which is the will of Hashem, and therefore they have the mitzvah of challah. The mitzvah of נידה, that's very simple. The Gemara tells us that where did this concept of being a טמאה come from? It came as a result of the חטא עץ הדעת. It came as a result of the sin when Adam and Chava sinned with the tree. And as a punishment, Hashem says He's going to put this into the body of the person, and that's why this blood that comes is tamei, because it represents the chet. And keeping the mitzvah of taharat hamishpacha is the cleansing from the חטא עץ הדעת, from that sin. Now, that sin brought into the world the feeling that there are other beings besides Hashem. If not for that sin, everyone would feel the presence of Hashem. That brought klipah into the world. So, keeping this mitzvah, which is specifically for the women, we get rid of that feeling. And who could do it? The women. And hadlakat nerot, lighting Shabbos candles, the Rebbe explains that that is a very, very special mitzvah. Every mitzvah is represented with the word light. The pasuk: כי נר מצוה ותורה אור. Mitzvah is like a candle, Torah like light. Spiritual light. Physically, when the mitzvah is transformed into into a physical mitzvah, it doesn't have the quality of light, and that you can see. Imagine if you have a mitzvah that the transformation of the spiritual light comes down into a physical thing, and while it's a physical mitzvah, it has light. So this shows that this mitzvah has much more of what every mitzvah has. Every mitzvah has light. This mitzvah has spiritual light, this mitzvah has more spiritual light, and that's why even in the physical sense that's a mitzvah of light, it has light. And what's the idea of light? Light means you see the truth. That's what light is. Walk into a room, the difference between it being light and dark, you put on the light, and nothing changes, don't change a thing. You just see everything. Without that you don't see, but this you see the truth, you see what's going on. Mitzvah as light means that you do every You see the truth, you see Hashem, you see the truth. In the mitzvah of Shabbos candles, this quality of seeing the truth within you is much stronger. That's why it's very potent. Who has this mitzvah? Davka to the women. Why? Because the women, as the תכלית, have this role, they represent the נברא, and that's the goal. And that's why the coming of Mashiach depends more on them, and their role is more important. Part of that, their responsibility is more. That's the most important part. They have a greater zechut, but zechut comes together with אחריות, comes together with responsibility. They have the zechut of bringing Mashiach. בזכות נשים צדקניות משיח will come, but they have the אחריות. They have this responsibility. And if they take advantage of their zechut and they do their responsibility, they fulfill their mission, then we will טאקע זיין זוכה very, very soon the coming of Mashiach, and then we will see, really see, what the women really are. Amen.