Spanglish? Spanglish. אין פסוק: \"ותשם בסוף על שפת היאור\", the פסוק says that when she saw that she can't hide משה רבינו anymore, she put him in a basket and she put him at the edge of the river. זאגט דער תרגום, the Targum says \"על כיף נהרא\", at the edge of the river. פון דעם איז מוכח, from that we understand אז יוכבד האט די תיבה זיינעם מיט משה רבינו אהינגעלייגט נישט אין דעם יאור גופא, נאר אויף דעם יבשה ברעג לעבן דעם יאור. We see that she didn't put him into the river, she put him on the outside of the river, in the dry part, not into the river. אבער פון דעם המשך הסיפור אין פסוק איז משמע, when you learn further in the פסוק, it seems אז די תיבה האט זיך געפונען נישט אויף שפת היאור, נאר אין דעם סוף, וואס איז אין דעם יאור. And floated. Yeah. And it went in, no, how did it float if it was never in the water? If it's in the water, it could float for it, it wasn't in the water. And then later it ended up in the סוף, in the reeds in the river. און דער פסוק זאגט ווייטער, the פסוק says: \"ותקרא שמו משה, כי מן המים משיתיהו\". She called him משה because משה is מן המים, I drew him out, I pulled him out of the water, so he was in the water. איז דאס מסביר דער ראגאטשאווער. So the Rogatchover explains why was it that at the beginning it was outside the river, then it was in the river. ווייל היות הם היו עובדים לנילוס, since the גוים, the מצרים worshiped the Nile, the river, האט יוכבד נישט געטארט מציל זיין משה רבינו דורך אריינלייגן די תיבה אין דעם יאור. So Yocheved was not allowed to save משה by putting him into the river. Why? Because the river is avodah zarah, and the din is, one second, א מ׳טאר זיך נישט באנוצן מיט עבודה זרה, אפילו בשביל הצלה. You can't use idols even if it means saving your life.

Everything else you're allowed to do every aveirah to save a life, except the three: idol worship, adultery, and murder. So she couldn't use this to save his life. The Midrash says she went to the תיבה to... One second. I'm sorry. און דערפאר: \"ותשם בסוף על שפת היאור\". That's why she put him, Yocheved put him at the edge, she couldn't put him in the river to protect him. What did the... worshipping natural... Okay, when I learned the sichah in yeshivah, I asked this kashya, actually. We once had a visitation from ארץ, so they had a Rosh Yeshivah from סטאלין ישיבה come. And when he heard me teach the sichah, and I asked that kashya, that lichorah the Rambam comes out that you can't worship river, a mountain, it doesn't become... Doesn't become avodah zarah. It can't become avodah zarah if it's a natural thing. So how did it become avodah zarah? So I... Nobody could. Then why... You can't worship a tree and make it an avodah zarah. אשרה, the Rambam says, if you worship something and you plant it in order for avodah zarah, but if you come over to a tree and you bow down, if you bow down, if someone bows down to this, if it's his, becomes avodah zarah. But you can't bow down and make avodah zarah of a tree or of a river. So I think it must be, Rashi says in a case that they used to make little canals and the water would come in, that's man-made. And that, probably, could be. The Nile is it's... The Nile is it's the biggest avodah zarah. Yeah, but it doesn't become asur. They worshiped it. If you worship a mountain, you're חייב מיתה, but a mountain doesn't become asur. If a person just Someone worships the sun, this... We'll kill him. That's why Hashem first gave דם to break their avodah zarah first. Right, because they they looked at it as their avodah zarah. But that it was also בעין, no, you can't have הנאה from it, so the Gemara, the Mishnah says someone asked Rabban Gamliel, how could, I think it's Rabban Gamliel, how could you have הנאה from the sun, people worship it, it's avodah zarah, you have הנאה from avodah zarah. So he answered, you know what he answered: \"וכי בשביל שוטים הללו אאבד את עולמי?\" Because these fools worship it, my world should be destroyed? They can't make it asur. They get killed for bowing down to the sun. They are עובר avodah zarah, but it's not that the sun becomes asur. The sun came there before before the avodah zarah did. So lechatchilah she could not put him into the river. אבער

נאכדעם, \"ותרד בת פרעה לרחוץ על היאור\", after the daughter of Paroh came to wash herself in the river, און וואס מיינט, this means \"שירדה לרחוץ מגילולי אביה\", she went to wash herself off the avodah zarah of her father, which means היא פשטה, which she went to convert. So her going into the river was really מקוה, האט זי דאמיט מבטל געווען די עבודה זרה. Because the din is that if you have avodah zarah and it's forbidden, it's asur, a goy could be mevatel it. So she, as a goyah, by going in in order to wash herself away from the avodah zarah, is mevatel it. ובשוב באה התיבה בתוך היאור. So now דער אייבערשטער made that it could come into the river, because now the river is not avodah zarah anymore. Do we know how did she convert to אידישקייט? Uh? Is there anything that followed, how did she learn about אידישקייט? Who was her father, he's the ultimate... I have a sevara, but I don't want to... You can't make up sevarot. Here's a fact, you gotta know facts. I think she got she became friendly with Yocheved. Beforehand, before this started? Yeah. Before this started, she couldn't be mevatel, right? Oh, this, oh, here, this was before, I'm sorry, yeah, you're wrong, what I said was wrong. It wasn't friendly yet, but maybe had friends, yeah, Yidden. Now she became friendly with Yocheved, but beforehand not. Yeah, I'm sorry. By the way, if her name was Moshe, which means \"מן המים משיתיהו\", the name should be משויה. I don't know, וואס מיינט דאס? משוי, not Moshe. That's a remez, that's Some of the מפרשים say that. She didn't speak Hebrew though. She said it in Hebrew? Or she said She said the equivalent in Egyptian to the word Moshe. Depends, some of the מפרשים say it was in Hebrew, some say not. Anyway, so דאס זייט געזאגט. So that's one thing that we see that happened when Moshe was put into the river, a short while later the avodah zarah of Mitzrayim became batel. Then something else, the Midrash זאגט, Well, because it was one rivulet was affected, or were they all affected? Just one stream from the Nile, that Now, maybe this is All the man-made ones that stretched out All the man-made ones, I guess they all worshipped it. They worshipped it and they were able to make it. They're all individual, all of them became Yeah. And anyway they were connected. The Midrash says, Or just, or just the one that Moshe was in? I don't know, whichever, but that's not Well, it looks like from the, it looks, from the sichah it seems like the whole thing. The Midrash says,

ולמה השליכוהו ביאור? Why did they throw משה, why did they throw him into the river? כדי שיהיו חושבין אסטרולוגין שלו שכבר הושלך למים ולא יחפשו אחריו. So the astrologers should think that he was thrown into the water and they won't search him. And the רבי explains what it means. The גזירה כל הבן הילוד היאורה תשליכוהו, when פרעה made the decree that all the boys that are born throw them into the river, איז געקומען דורך דעם, was the אסטרולוגין האבן געזען אז מושיען של ישראל במים הוא נידון. The astrologers saw, the whole astrology is true. You can see things in the stars, but it's never clear. You see vague. So they saw that there is going to be a person who is who is destined to be the savior of the Yidden, and he is going to be judged, punished by water. And the truth is, Moshe Rabbeinu didn't go into ארץ ישראל, he was punished because of the water, מי מריבה. But they didn't know what. So they said, you know what, let's do something now. Take the guy who is supposed to be destined to be the leader, the the savior of the Yidden, and let's throw him into the water now and that'll be the end. But we don't know who he is, so they said throw all the boys in, so automatically it'll be. And what happened? דערפאר האט יוכבד אריינגעווארפן משה'ן אין יאור. That's why Yocheved put him in the river, because otherwise, why did she put him into the river? What did she think of gaining by it? אבל כיוון שהושלך משה למים, אמרו: כבר מושלך מושיען במים, ולא יחפשו אחריו. No no, but why was he even by the, what's the point of the river? Because through that now the our astrologers kept on looking into the stars, finally when Moshe was in the river, they said, yeah yeah, we don't know who he is, but we see in the stars that this guy that we were looking for is in the river. And what happened? והיא בטלה הגזירה. So they nullified this decree to throw the boys into the Nile. אז

דאס איז בטל געווארן דורך דעם. Because of this became batel the gezeirah of כל הבן הילוד היאורה תשליכוהו, this decree to throw the boys into the river. So we see something else here that at the same time when Moshe was put into the river, something else happened. First we said what happened at that time? That Pharaoh's daughter was mevatel the avodah zarah, no more idol, the Nile was not an idol anymore. A second thing that happened, that the decree of throwing the boys into the river went away. It became batel. Ah? It became batel. Batel, yeah. True. אלע ענינים פון תורה זענען בתכלית הדיוק. Everything in Torah is exact. איז פארשטאנדיק, so we understand, אז די צוויי ענינים ביטול וואס האבן זיך אפגעטאן בשייכות צום אריינווארפן משה'ן אין יאור, so we must say that the two types of bitul that happened in connection to Moshe's being throwing into the river, number one, the ביטול עבודה זרה of Nilos, the fact that the Nilos, the Nile was not an idol anymore, and the ביטול הגזירה of כל הבן, the nullification of this decree to throw the boys into the river, האבן א שייכות צווישן זיך, they must be connected. And און ביידע זענען פארבונדן מיט משה מושיען של ישראל. They're not just connected, they're connected to Moshe, that Moshe's being put into the river caused the two things to happen, so the two things must have a connection, and Moshe Rabbeinu's connection to them must be to both. So what's the connection? דארף מען פארשטיין דורך מסביר זיין דעם תוכן הפנימי in the גזירה כל הבן הילוד היאורה תשליכוהו. The Rebbe says, let's first explain the deeper inner meaning of the decree of Pharaoh to throw the boys into the river. What did he mean? פון דעם וואס די תורה דערציילט נישט נאר וועגן דער גזירה פון פרעה, אם בן הוא והמיתן אותו. The Torah does not only mention that Pharaoh said, kill the boys, נאר אויך וועגן דעם אופן ווי די גזירה זאל דורכגעפירט ווערן, but the Torah tells us that there's a certain specific way how to do it. He didn't say, kill the boys, whichever way you want, he gave a specific way. היאורה תשליכוהו, throw him into the river. איז מובן אז דאס איז, that tells us that this is, let's skip the brackets for a second, an ענין עיקרי in גלות מצרים. This idea of throwing the boys into the river is a very major point in the exile of מצרים, ביז אז אין דעם דריקט זיך אויס דער תוכן כללי פון גלות מצרים. Must be that this expresses the main goal or the main problem of the גלות מצרים. Now, be'emet why is it like that? Maybe the reason the Torah tells it to us is because of what we said before, to know why Pharaoh wanted to do it. What did we say? Why did Pharaoh want it thrown into the river? Because the astrologers saw that he's going to be judged by it. Maybe that's why the Torah mentions it. So the Rebbe says, it's נישט סתם א פרט בנוגע גזירת פרעה. It's not just, going back to the פרט, not just a little detail in the decree of פרעה, אדער נאך מער א פרט המבאר הטעם, or maybe it's even a reason a a detail which explains אז דורך דעם וואס ראו שמשיען של ישראל במים נידון, האט ער דערפאר גוזר געווען כל הבן הילוד היאורה תשליכוהו. That it's not only to tell you the reason why did he say to kill the boys, because he saw that in the stars, that as we said before, ווארעם סוף כל סוף, cause after all, מאי נפקא מינה פון וויסן דעם פרט? What difference does it make? So we'll know the reason why he did it. Do we care if he did this because he saw in the stars or whatever? The main thing is the main thing is that he wanted the boys to be killed and that's, when it's telling us what happened in Mitzrayim, one of the the terrible things is that they killed the children. What's noge'a to know that it was by throwing him into the water? What's noge'a to know this detail? וואס דעמאלט עס פרעגט זיך מאי טעמא? Then it says this itself is not clear. You have to know why this, everything you can say, well, it's not important at all. But no, but the reason that Torah tells us that he wanted to throw in the river is because that represents what גלות מצרים is. So what is it? A גלות מצרים not only b'gashmiyut, pashut they worked hard. גלות מצרים has a spiritual meaning, and this spiritual meaning is expressed in this inyan. So, I still don't understand, if if the reason why they threw him into the water is because נידון במים, so he just... No, that's pashut pshat. The Rebbe says that's not enough to say that the Torah should go out of its way and add words when it's not noge'a. So now we know the reason. Big deal. So you know the... You're saying that... Yeah, yeah, it doesn't matter. A lot of times it's not noge'a to know this that there are certain things that the Torah should go out of its way to tell us these words. We know like this, the Gemara says it's not noge'a to... the Gemara says that there were a lot of a lot of prophets by אידן, כפליים כיוצאי מצרים, a million point two prophets. We only know of 80 of 47, 48. And the Gemara asks, what happened to the rest? Why don't we know about them? And the Gemara says, נבואה שהוצרכה לדורות נכתבה. Any prophecy that was important that we should know about it later, teaches us things, it was written. All the other prophecies were something had to do then, it's not noge'a, we don't even know. Any word that the Torah tells us in the middle of a story which is not important, must be important for us to know. And this is part this teaches us what גלות מצרים was. So what is it? The ביאור in them. So the explanation is like this: דער תכלית ומכוון פון גזירת פרעה איז באשטאנען היאורה תשליכוהו, אין נילוס. What Pharaoh wanted is to throw the Yidden, the children, into the river, which is the Nile, which is the avodah zarah of Mitzrayim, the idol of Mitzrayim. דאס הייסט פרעה האט געוואלט אז אידן זאלן ווערן אריינגעווארפן און דערטרונקען אין די עבודה זרה פון מצרים. Pharaoh wanted that the Yidden should be thrown into the avodah zarah. It's not that, b'gashmiyut to drown them, but that's what he meant. He meant raise the children in the spirit, in the philosophy... You need more? I have two copies here. Oh yeah. Which is they're upside down, but if you don't have any just on top there, inside. You see there? Yeah. It's two there. It's a one page format. I think it was that Pharaoh boxed the Jews... The Rebbe says both. The clay and bricks is... you should build, in other words Mitzrayim, but where do we see it בהמשך to the יאור? But the boys were killed... The boys were killed, but not some were physically killed, and some were spiritually killed. And even the one But he meant to say was try to kill them physically, but mainly וואס ליגט in them is kill them spiritually. That means raise them in a way that they should follow the philosophy of Mitzrayim, which is the עבודה זרה. And the Rebbe will explain what is the עבודה זרה of Mitzrayim, I mean the Nile, what is the philosophy behind it, and that's what he wanted them to be raised. And that's the Galus Mitzrayim. That's the worst part. You see, king of gashmiyus and ruchniyus, we give this example, Mitzrayim is in gashmiyus, Greece also in ruchniyus, Edom is in gashmiyus... No. Chassidus explains that Mitzrayim was also ruchniyus a lot more. A child, a Yid in Mitzrayim it says is נמשל to an עובר, pregnancy. It says why? Because just like when you're pregnant, child in pregnancy, the child has eyes and has but doesn't see, doesn't hear, same thing in Mitzrayim, it was ruchniyus. The Yidden had eyes, but they didn't hear Elokus, they didn't see Elokus, they didn't do... So it always says that galus is a רוחניות'דיקע thing. The גשמיות'דיקע is an expression of the ruchniyus. The main thing of galus is the רוחניות'דיקע part, every galus. There is this idea of different types of... Yeah, where they stress this is all פשוטו של מקרא, פשט. פשוט פשט, this was gashmiyus. Purim, Chanukah, there's all these different things. No. No, but Chassidus always says that the ענין of galus is בכלל, the problem of galus is היינו כחולמים, we're like in a dream. Just like in a dream you don't see things clear, same thing, we're in a dream, we don't see Elokus clear, it's mixed up. Anyway, it's a maalah to a dream. Ah? Because you have, you can have all things, you can have unusual things happening in a dream. Yeah. Then you wake up and it's a dream. דאס וואס אין מצרים האבן געדינט צום נילוס, איז בפשטות, what is the simple reason? Why did they worship the Nile? What What is the idea? איז געווען דערפאר וואס דער טייך איז געווען בדרך הטבע דער מקום פון זייער פרנסה. This river was the source of their livelihood. כידוע, we know אז מצרים איז א לאנד וואס גייט נישט קיין רעגנס. Mitzrayim, Egypt, it doesn't rain. Almost never, even now. און די צמיחה פון די תבואה וכו' איז פארבונדן מיט דעם וואס דער נילוס איז עולה ומשקה די פעלדער. So how do they water the fields? The Nile overflows once a year. It's a natural thing. Every year it overflows, and they make these canals, and the water overflows, irrigates all the fields, and that's how things grow. And that's a natural phenomenon that happens there, and to them, this was the source of all their life. דערפאר גיט עס אן ארט צו סוף כל סוף מיינען אז נאר איינערדערזיך אז די פרנסה און די חיות פון מצרים קומט חס ושלום נישט פון דעם אויבערשטן. If you get used to What's nature? Nature is something that happens every day, and happens naturally. Nature is also from Hashem. Who makes nature happen? Actually, it says in sefarim that teva, you know what the other word for teva is? נס תמידי. A constant miracle. Why is that less miracle, the fact that the sun rises this way and never changes than than then then splitting of the sea? What's the difference? Difference is, this is something that happens every day and we're used to, this becomes nature. And something that's out of the ordinary, that's called a miracle. But if you think about it, nature is also a miracle. It's the biggest miracle. But since it happens every day, you get used to it, and you don't believe that there is something beyond, that's extra kochot. When a miracle happens, oh, here you see there's somebody some Hashem. So if the the the livelihood comes from the Nilos that overflows, that's nature, and that's what they worshipped. ווארום בעת מ'דארף אנקומען צו גשמים, when you need rain, איז הכל תלוי מ'נעמט די אויגן קוקן למעלה. It says in the Midrash everyone has to pick up their eyes, first of all physically, look up, which is a hint to look into שמים, אבער בכלל, sometimes it rains, sometimes it doesn't. We're learning now the whole time in Ein Yaakov that you've got to fast when it doesn't rain, and they fasted, it did rain, it didn't rain. You see it's תלוי בשמים. Yeah, but they got so they got rain, so it would overflow. Who got rain? There's no rain. How did it overflow? Not from rain. High tide. High tide, the moon, I don't know, whatever, high tide. It just because it it rose it rose High tide. It rose by itself, whatever. So if it rains, מ'פילט אז דאס איז תלוי אין דעם אויבערשטן, you feel more that this comes from Hashem. מה שאין כן וואו דער נילוס איז עולה ומשקה, when the Nilos by itself goes over, flow overflows, איז נישט ניכר די אפהענגיקייט פון דעם אויבערשטן. You don't see how it depends on Hashem. נאר דאס איז תלוי אין טבע פון נילוס. It looks like it depends on the Nilos. The Nilos does it, and that's it, the nature. און דערפאר איז דאס געווארן די עבודה זרה פון מצרים. That was their avodah zarah. Basically, Mitzrayim worshipped nature. That's what it says in other places, Mitzrayim worshipped nature. To them, this was the highest thing. And therefore, the

Nilos was, just naturally, the source of their life, so that was their avodah zarah. So which was higher, the sheep or the They also worshipped the sheep. און דאס איז געווען די גזירה פון פרעה, היאורה תשליכוהו. This is what Pharaoh meant when he said, throw the boys, the children into the river, אז אויך אידן זאלן זיך חס ושלום אונטערווארפן צו דעם, צו די גדרי הטבע הנהגה, that even the Jews should be raised with the idea thinking that everything depends on nature, and there's no higher כח. כדי אז די גזירה, היאורה תשליכוהו, זאל קענען האבן א שליטה אויף אידן, in order even that the Pharaoh should even think that he's able to bring this decree in and have a control over the אידן, that they should start feeling that nature is the boss, and not higher, איז דאס דורך דעם וואס ביי זיי איז פריער געווען די ירידה אין מצרים. It must be it's because the אידן went down, descended in level by coming to מצרים. כל זמן זיי זענען געווען אין ארץ ישראל, as long as the אידן were in ארץ ישראל, ארץ אשר עיני השם אלוקיך בה, a land which the eyes of Hashem are there, which means מ'זעט בגלוי ווי דער אויבערשטער איז משגיח על כל פרט ופרט, you could see revealed way how Hashem takes care of every, looks at everything, and divine providence, which this is the pshat. The pasuk says Eretz Yisrael is a land Hashem's eyes are there, which means Hashem takes care of it. And other places in the world Hashem doesn't take care? There's no hashgacha pratis in America? There's no hashgacha pratis anywhere else? What it means is there you could see it, if you want to obviously. If you don't want, you don't see it there either. But if a person is wants, he could see more that everything comes from Hashem. So you make like Eretz Yisrael? Ah? The Tzemach Tzedek said, \"You make Eretz Yisrael where you are.\" Yeah, but work on it, but there there it's naturally like that. און דאס דריקט זיך אויס עיקר אין דעם,

one of the ways that it expresses itself is in this fact: ארץ ישראל איז אלעמאל געווען א לאנד וואס למטר השמים תשתה מים. Eretz Yisrael is a land that, in order to get water, it rains. ובפרט די חז\"ל זאגן אז ארץ ישראל משקה הקב\"ה בעצמו. The Chazal say that the whole world Hashem gives rain through a malach, through the sarim, and Eretz Yisrael he himself gives rain. But the fact that it rains there, cuz you see in the pasuk, when the Torah tells Parshat Ekev, the Yidden are going to Eretz Yisrael, describing what, how great Eretz Yisrael is, what's he saying? לא כארץ מצרים, it's not like Mitzrayim where it doesn't rain, Eretz Yisrael it rains. Big deal. I mean why is that a description of the greatness of Eretz Yisrael? As a matter of fact, it's not so good. Rain, you sometimes have, sometimes not, if in Mitzrayim it's much better. But he meant to say is Eretz Yisrael is a place where you feel Hashem and where is it expressed? In rain. איז נישטא קיין ארט פאר א טעות in Eretz Yisrael there is no place for a mistake as כחי ועצם ידי עשה לי את החיל הזה, that my own effort got me my success. ער האט געאקערט און געזייט און דאס איז גענוג, I planted and plowed and that's enough and that's what I got. וואו מען זעט בנראה clearly, in Eretz Yisrael you see easily. So mimela, as long as the Yidden were in Eretz Yisrael they felt Elokus. There was no possibility of even thinking that nature takes over is the boss. Paro would never even dream even though he's a person that dreamed a lot, would never even dream that he should be able to convince the Yidden for this. Because they left Eretz Yisrael, now that they left Eretz Yisrael, now it's a possibility he come to Mitzrayim. נאך מער, So and when when after Matan Torah when they had to go back and they're going tomorrow to Eretz Yisrael, this is what they were whole day afraid of they'd have to do all the mitzvot and and work the land, so which seems The meraglim were afraid. Not the אייבערשטער. it's the opposite. Oh, okay. The meraglim were afraid. נאך מער, כל זמן יעקב ובניו האבן געלעבט, not only even after they came to Mitzrayim, but as long as Yaakov and his children lived, איז עק מצרים נישט שייך אז עס זאל זיין די גזירה פון פרעה. This decree of Pharaoh would not work there. וואו מאיבאלד זיינען דיקע אין ארץ ישראל האבן זיי געזען בגילוי אז עס איז אפהענגיק אין דעם אייבערשטן. Since they came from Eretz Yisrael, and in Eretz Yisrael they saw in a revealed way it comes from השם, דערפאר איז אפילו זיי זיינען געקומען אין אן ארט וואו עס זעט זיך נישט אן, וואו עס זעט זיך נאר הנהגות הטבע, so therefore, even though now they came to a place where you see nature, you don't see godliness, האט עס ביי זיי נישט געמאכט פארגעסן וואו איידער וואס עס זענען די פריערדיקע ראיה אין אלקות. It didn't they didn't forget what they saw before. און זיי האבן ביי זיי פועל געווען אז אויך אין מצרים זאל ביי זיי זיין די ידיעה על כל פנים און אן אופן פון הבנה והשגה אז הטבע ווערט אנגעפירט פון אייבערשטן. When they got to Mitzrayim they didn't see it anymore, but they still remembered it. So in their mind, in their understanding, they still understood everything comes from Hashem. Not the same level as before, in Eretz Yisrael they saw it. על דרך מיט דער ענין פון נס, לשון הרמה, אז נס הייבט אויף. די ידיעה אין טבע, עס גיט אן הכרה אז אויך טבע ווערט געפירט פון אייבערשטן. They knew that the teva, the nature is from Hashem. Just like What's a nes? A nes is a miracle. Why is it called nes? The word nes means a miracle, nes has another meaning. Picking up, a flag, a pole, a high pole, ארים ניסי על העמים. Because a nes picks up. When you see a nes, not only does it tell you, \"Oh, this nes was done by the אייבערשטער.\" It tells you that everything is by it, this reveals it. So, the אידן coming in Mitzrayim, when teva was took over, they still remembered from before. They didn't see it, they remembered that everything comes from Hashem. וויבאלד עבר ויהי היום וימת יוסף וכל אחיו וכל הדור ההוא, after Yosef died and his brothers died and the whole generation died, עס איז נישט געבליבן פון די וואס זענען געווען אין ארץ ישראל. that from those people that saw no one was left. און ממילא איז געווארן א פולשטענדיקע ירידה אין מצרים אין הנהגות הטבע. Now

there was a second level of dissent. אז מען קען זיין די גזירה ירדה שפלוכה. Now they could make the גזירה. So there's three levels here. There's a level of ארץ ישראל, you see godliness. Come to Mitzrayim, as long as the people from ארץ ישראל are still alive, they didn't see godliness, they understood godliness. So there was a ירידה, but they first ירידה. Then when these people died, the next generation, now the people never didn't remember what happened in ארץ ישראל, this is a complete ירידה. Now פרעה said, \"Now is my Now is my opportunity. Now that they forgot, they don't have it, Kh'vel arayn kh'vel khapen arayn and I'll make the גזירה.\" So now we know what the גזירה is. We said before that Moshe Rabbeinu, when he was born and put into into the Nile, that's when the גזירה was בטל. So he says, \"Why?\" דער ענין פון משה, משה is משיחן של ישראל. Moshe's ענין is the savior of אידן. Now, savior physically to come out of the land, but mainly spiritually. ווייל ער איז דער רעיא מהימנא.

Moshe Rabbeinu is the faithful shepherd, or not, or, and what the Rebbe is referring to this חסידישע פשט, not the faithful shepherd, but the shepherd of faith. דאס מיינט ער איז ממשיך אמונה אין אידן אז עס זאל זיין פועל זיין במעשה בפועל. Moshe Rabbeinu is able to bring the emunah in אידן, it should actually change their actions. אז אויך דארט וואו קיין ראיה אין אלקות איז נישט געווען, And even in Mitzrayim where there's no godliness, and you don't see godliness, און אפילו נישט קיין הבנה והשגה, not even the second level of understanding godliness, האט ער אויפגעטאן אז ביי אידן זאל לייכטן די אמונה בהשם, he made that they should the emunah which always left the emunah. There's no no sechel, no ראיה, no understanding and no seeing. There's still emunah, but the emunah doesn't naturally shine. He made it shine. און מיט דעם האבן זיי זיך אקעגנגעשטעלט די גזירה פון פרעה. This went against what פרעה פרעה tried to ייִדן, take away the emunah. And Moshe's job is to strengthen the emunah. That's a פשט, he's the shepherd of faith, feeding feeding faith. What does feeding faith mean? That it should come in the פנימיות, that it should be real, it shouldn't just be superficial. נאָך דעם אַז די כּוח פֿון אמונה ביי ייִדן איז שוין געווען פֿריִער, the idea of belief, of faith the ייִדן had always, ווייַל ייִדן זיינען בטבע מאמינים בני מאמינים, ייִדן naturally are believers, children of believers. איז אָבער סתּם אמונה אין אַן אופן פֿון מקיף ניט גענוג פֿאַר זיי, but just to have to have emunah is not enough. The best proof is פֿון אַ גמרא, אַז ער קען זיין גנבא אפום מחתרתא רחמנא קריא, you have a ganav, goes to steal and he daven to Hashem to give him success. אַה, he has emunah, how do you know he has emunah? Because he daven to Hashem. Why is he stealing? Because the emunah is not really didn't didn't become part of him, it's not internalized, so it's very superficial. So Yidden could have emunah superficial. כדי די אמונה זאָל האָבן אַ ווירקונג אין לעבן און אין דער הנהגה פֿון אַ מענטשן, in order the emunah should affect your behavior, מוז זיין רעה אמונה. You must eat the emunah. Whatever that means, it's not eating, but it means that it has to be internalized like food comes in and becomes part of you, the emunah has to become part of you. ממשיך זיין די אמונה אין אַ פנימיות, to

bring it inside in the פנימיות. און דאָס איז דאָך אויסגעטאָן דורך משה רעיא מהימנא. Who accomplishes that? Moshe, רעיא מהימנא. Moshe's job is to pick up people, to elevate them to a higher madregah in רוחניות. און דאָס איז וואָס מ'פֿאַרשטייט וואָס דער פּסוק איז מדייק: ומשה היה רועה את צאן יתרו חותנו כהן מדין. This will explain why the פּסוק says Moshe Rabbeinu was a shepherd of the sheep of Yitro, his father-in-law, who was the priest of Midyan. לכאורה, פֿאַר וואָס איז דער תּורה דערציילט אונדז אַז ער איז געווען אַ רועה צאן, ממילא the fact that the Torah says that he was a shepherd, why did the Torah, what's nafka mina what job he had before he went to Mitzrayim, מובן, we understand, ווייל כידוע, דאָס איז געווען די הכנה און דער אויספּראָבע פֿאַר משה רבינו צו זיין אַ רועה ישראל. The Midrash says, Hashem tested Moshe, can he be a good shepherd of the Yidden. So he wanted to see how will he be a shepherd for the sheep. And he saw that he took care of every sheep, and if one ran away, and it was sick and couldn't walk, he would carry him on his shoulder. So he see he cared for them. So Hashem said, \"Oh, you're doing this, I know you're a good shepherd.\" So we have to know he was a shepherd, that's part of Moshe Rabbeinu's, you know, history. אָבער וואָס איז די הגדשה אַז ער איז געווען אַ רועה פֿון צאן יתרו און אַלס כהן מדין? What's the nafka mina to know that it was from Yitro? And who's Yitro? The priest of Midian, the one that worshiped avodah zarah! What's the nafka mina to know? דער ענין פנימי, the deeper peshat is, צאן יתרו האָבן געווען חלקי דקדושה. It says in the Zohar, or in other places, that the sheep of Yitro had holy sparks. און משה האָט זיי אויפֿגעטאָן צו מקרב זיין לקדושה. Moshe, by being their shepherd, elevated them, the same idea as we said before, Moshe's job is to elevate. און דאָס איז די דיוק Everything has in it kedushah, but there it was much more. In these sheep, yeah. Yeah, I think it says somewhere that they were a gilgul of the of the of the mabul, or something. I don't know, something, I don't remember, something it says. און דאָס איז די דיוק צאן יתרו כהן מדין. That's why it says whose sheep were they. Because we want to show that Moshe Rabbeinu was able to elevate the lowest. So what were the, where were they? Not the stam sheep of a person. Of the lowest of the lowest, Yitro was כהן מדין. אפילו די ניצוצות וואָס האָבן זיך געפֿונען ביי כהן מדין, אַ כּומר לעבודה זרה, even those sparks that were in the lowest level, the sheep of the priest of avodah zarah, which is לא הניח עבודה זרה שלא עבדה, he worshiped every avodah zarah in the world, אזוי און אזוי האָט משה אויפֿגעטאָן לקרובה לקדושה, even in them Moshe elevated them to kedushah. דערפֿאַר איז דאָס געווען די הכנה פֿאַר משה רבינו צו זיין אַ רועה פֿאַר ייִדן אין מצרים. That's why being the shepherd of the sheep of Yitro, elevating them to kedushah, was the preparation for him to be the shepherd of the Yidden in Mitzrayim. אַז אפילו זיינען געווען אין אַ מצב וואָס עס איז ניטאָ קיין ראיה און אפילו ניט קיין השגה באלוקות. The Yidden in Mitzrayim at that time did not see Elokus, they weren't in Eretz Yisrael, they didn't even understand because they didn't even remember, they were never in Eretz Yisrael, they were in a low level. עס איז ניט געווען קיין גילוי, נאָר די הנהגה פֿון טבע, the Yidden were in a level in a land where all you see is nature. איז משה געווען דער רעיא מהימנא וואָס האָט זיי געמאַכט, ער האָט ממש געברענגט די אמונה בהשם אין די פנימיות. Moshe was the one that made it, brought out their emunah that it should be strong, and that it should be internalized, should be real. How old was Moshe this time? Huh? How old was Moshe in the house of Yitro? How old was he? No, he was kid, no. It's much later. 13 years old he was when he ran away from Mitzrayim. Yeah, but the Midrash says that he was 40 years a king in Ethiopia, and then this, and And then that's Ethiopia. Midyan isn't Ethiopia. No, I don't know. Huh? When he came back he was 80. But when did this happen? It was by the time he was 60 already, right? He married Tzipora, at what age? And he had two children. No, he was first a king in in in Ethiopia, and before he was a king, he was a general first in the army at a war, and the whole Midrash, Sefer Hayashar. And then what the what the what Yitro, cuz the stick of of Adam Harishon that he took out from the buried in the ground and He was he was in jail by Yitro. He was in jail by Yitro, 10 years in jail by Yitro, yeah. Moshe, how old was he when he married Tzipora? Somewhere in the 70s. He married Tzipora afterwards. Afterwards. How old was Tzipora? I don't know, maybe she was young. Okay. At least three. And the Midrash that Yocheved kept Moshe by her for the little 12. Bitya wanted with son and she's out of excuses, and so because she kept Moshe in her house. But by ויגדל הילד. It's funny, the Gemara was 12 years old already. Yeah, but he ran away when he was 13. That's for sure. 13. Yeah. So now, דאס איז דער קשר צווישן די צוויי ענינים. Now we see the connection between the two things, ביטול עבודה זרה פון נילוס and ביטול הגזירה כל הבן הילוד היאורה תשליכוהו. The

nullification of the Nilos being עבודה זרה and the nullification of the decree of throwing the children, cuz they're the same thing. ווייל אין בפנימיות איז דאָס דער זעלבער ענין, it's the same thing. די גזירה היאורה תשליכוהו, this decree to throw them in the river איז פארבונדן מיט דעם וואס די היאור איז די עבודה זרה פון מצרים. Why did they want to throw them to the river? Because this was the עבודה זרה of Mitzrayim. און דורך דעם וואס משה רעיא מהימנא איז נתגלה און נמשך געווארן צו די אידן אין גלות מצרים, now that Moshe was born This is a big chidush here. Usually we say a tzadik, a Moshe, the nasi of the generation is the רעיא מהימנא, is the shepherd of faith. How? By teaching them and showing them by example, and all kinds of things. Here, they're saying even more. Just the fact that Moshe was born and he was brought into the open, he was taken out from the hiding and brought into the open, his being, his mere fact that he existed and already in the open already started accomplishing his job. His existence already created a fear by the goyim. His existence They saw him being born. Yeah. Just the fact But here it was not, that we understand. I understand. But here we're saying the השפעה in emunah, how did they have No, no. Stam, say, but af al pi kein, even the goyim Yeah, okay. But that's from a different uh one way, one prat. But here we're saying he pushed, caused that there should be bitul of the עבודה זרה. ביז צום עיקר, and he was put He was given to the Yidden. ביז צום עיקר הגלות, uh I'm saying, and he was given in a time when there was the worst galut and shibud, in the יאור, he was put into the יאור, into this avodah zarah. האָט ער געגעבן דעם כח צו מלחמה האָבן מיט עבודה זרה פון נילוס. Already Moshe gave the koach, it's connected to Moshe's birth, to go against the avodah zarah of the נילוס, וממילא איז בטל געוואָרן די גזירה. Umemila the gezeirah was batal. This is pshat in that inyan. So, we see that the answer is both she'eilot, the connection between the two, and then he said, \"And they have to be connected to Moshe.\" Cuz Moshe was the one that caused, it's made the גאנצע זאך. We see by some tzadikim that just from birth, they accomplished already a beginning of what they accomplished later in their life. The best dugma is the Maharal miPrag, his main thing was to save the Yidden from the blood libels. His birth saved the Yidden from a Erev Pesach, saved the Yidden from a blood libel, that's what's told. Okay. I believe there's also an account of the Baal Shem Tov and the Maharal miPrag. Yeah, it's He was born Erev Pesach night, right? He was born Erev Pesach, he was born right by the seder, and there was a goy, they planned the whole blood libel, they were schlepping a body, a dead body, to throw it into the yard of the rav, and she went into labor. So, they had to go out to take her to the hospital, to the midwife or whatever. So, she went she and as they went out, they caught the guy. That saved the Yidden from the blood libel. Okay, דער ענין פון יציאת מצרים איז פאראן בכל יום ויום. This idea of Mitzrayim that we said here, in all the details, the three levels, Eretz Yisrael and then the first level of Mitzrayim and the second level, we have by Yidden every day. דערפון איז פארשטאנדיק די אלע ענינים כלולים הנ\"ל. Therefore, all these things we said before, די ראיה אין אלקות פאר די ירידה אין מצרים, before they came to Mitzrayim, they saw אלקות, די ירידה אין גלות מצרים, the going down, the descent, and the two levels of descent, און דענאך די גאולת מצרים, and then going out, זיינען אויך דא אין עבודת כל אחד ואחד בכל יום. We find that by every Yid, in every day. Where do we see it? דער סדר העבודה בכל יום ויום איז בית הכנסת, בית הכנסת בית המדרש, און פון בית המדרש שולחנם כדי לקבל עול עבדות. Shulchan Aruch says the first thing in the morning you gotta daven. After davening, you go learn. After learning, you go to business. Go to do your job, go to do your work, whatever it is. בתחילה קומט עבודת התפלה, first you דאווען, דענאך לימוד התורה, then learning, און דענאך עוסק זיין אין צרכי הפרנסה, then you work for parnasah, for your livelihood. What about breakfast? Huh? Tzemach Tzedek talks about it. Where breakfast comes in? Is breakfast before Torah or after Torah? If you have no koach to learn, it's something teshuvah, does the Rebbe bring Tzemach Tzedek here? No, other places, he brings some of it, it's a teshuvah of Tzemach Tzedek. What about learning Tanya, that's part of davening. It's part of, yeah. What's the answer with Tzemach Tzedek? Huh? When should you eat? No, he says you could eat eat before for learning because it's to give you koach to learn. But you're not eating sugar. Yeah, some people do it before daven before for davening, for chasidus. He's talking he's after davening. Did he eat a breakfast? A whole breakfast? He's yeah, he's is before he learned. So he says like this: דורך עבודת התפלה, איז א איד האט ממש גילוי אלקות בנפשו. By davening, you bring a revelation of Hashem into yourself. דאס איז נאך איידער פאר ראיה אין אלקות. It's parallel, similar to seeing Godliness. נאך די הכנות פארן דאווענען, התבוננות אין פסוקי דזמרה, first you prepare to daven and then you think about, you meditate in davening, you contemplate and these different things. קומט מען צו קריאת שמע, you come to Shema, Krias Shema. Now, people think Krias Shema is not re'iyah, it's not seeing, Shema, hearing. He says, \"No, Shema is ראשי תיבות שאו מרום עיניכם וראו.\" Pick up your eyes and see. It's seeing Elokus. גילוי

אלקות בבחינת ראיה. Seeing Elokus. כדוגמת ארץ ישראל, like we said ארץ ישראל, תמיד עיני ה', which is a level where they saw Elokus. Nachad am, especially by Tefillas HaAmidah, Shemoneh Esrei, כעבדא קמי מריה, where you're supposed to stand like a servant standing in front of his master. ביטול גמור, complete bitul. ביז אז בתחלתו, הקדמה זאגט מען, when you start Shemoneh Esrei, you're so batel, you say, \"אדני שפתי תפתח. השם, You open my mouth. ופי is נאר יגיד תהלתך. My mouth, I can't say anything, automatically You open my mouth, Your praise will come out!\" Because he's nothing, you're batel. So tefillah is ראיה באלקות, you see Elokus. נאך עבודת התפלה, גייט מען אפ פון דער דרגא פון ראיה באלקות, פון ביטול גמור. Now you go away from that bitul, even though you're going to learn. און אין דעם זענען פאראן צוויי ירידות. You go away from the bitul of daven, and now there are two levels, two stages of descent, two descents. Similar to the two descents in Mitzrayim. First they came to Mitzrayim, but they still remembered Eretz Yisrael, and then the next descent was the next generation, who didn't even do that. Number one is בית הכנסת, בית המדרש, לימוד התורה. After daven, you have to learn. וואס דאס איז די חכמה שלו יתברך וואס גענומען דורך הבנה והשגה של אדם. Learning already is not batel. You can't be completely batel and sit and learn. You want to understand, you've got to use your brains! כדי צו זיין פארשטאנען, you have to learn according to your understanding. אבער די דרגא פון הבנה והשגה איז א ירידה לגבי דעם גילוי פון ראיה דאלקות בביטול גמור בשעת התפלה. And now you say, so then it's already a descent, you're not in the same level. You still understand Elokus, but you don't see it. So even though it's a descent, דאך איז אין דעם פארט ניכר די פעולת התפלה. Still, when you learn after daven, you still have a a a hint, a trace of the way you, reshimu of the way you felt by daven. דער גילוי אלקות בנפשו בשעת התפלה ווירקט אז די השגה זאל זיין כדבעי. The fact that you're daven, you had the proper understanding, the feeling of Elokus, so when you learn, it guides you in the right way. על דרך די ירידה למצרים בחיי יעקב ובניו, like when they came to Mitzrayim, but Yaakov and his children were still alive, so they still remembered from before. Then, ווען א איד גייט דערנאך לעסקים,

when you go to business, וואס דאן איז מצד העלם והסתר פון הנהגת הטבע, קען מען גאר פארגעסן, חס ושלום, אין אלקות. When you come to do business, you don't see Godliness, then you can, there's a great concealment, you could forget on השם. וכדי ער זאל דעמאלט געדענקען, ער זאל דעמאלט געדענקען, כסדר, אז הוא הנותן לך כח לעשות חיל, in order to always remember that השם is the One that gives you the power, and as you are at your work, at your business, at your job, whatever it is, it's all השם making it happen, און דער עסק זאל זיין על פי שולחן ערוך, כרצונו יתברך, and mimela, your work should be according to the way השם wants, according to the שולחן ערוך, to be honest, not to steal, and all these things that Torah wants, איז דאס מיט'ן כח פון אמונה בהשם. That's when you have emunah in Hashem. וואס ער איז מעורר וממשיך מבפנימיות. Emunah you always have, but when you awaken the emunah and you strengthen the emunah, which comes from Moshe Rabbeinu, then even when you're at the third stage, which is the lowest, you'll still remember Hashem. Like די ירידה למצרים, what happened? They went, the the the second descent, the second ירידה, and Moshe Rabbeinu was מעורר their emunah, and mimeila with their emunah, they didn't fall for the plot of Paro. Isn't it brought, a businessman sees more hashgacha pratis than someone who sits hashgacha pratis, it's not גילוי אלקות, it's when you see, see it's, you don't have bitul. You see hashgacha pratis, the bitul is not there. It does say that you see more hashgacha pratis. You see the customer And even that is only if you want to see. Customer comes in, it's All of a sudden, yeah, yeah, yeah, yeah, yeah, yeah, you see it, hashgacha pratis, but it's still מלובש בטבע. You don't see the nisim, you don't see למעלה מן הטבע, you don't see אלקות. You could say it's coincidence, this, it's it's, oh, a customer comes. It's like Purim, which is נס המלובש בטבע. It's difficult to be honest in business when you could not be honest. Because you have emunah, then could lead to, you might see a result of, a positive result of that, that might be in a sense When you see the hashgacha pratis of it all, it might be. I mean Yeah, yeah, it's still not bitul, yeah, it's a certain level of גילוי, but it's not bitul. In Likkutei Torah he explains, I think the maamar begins with that, because a בעל עסק is so much רחוק from אלקות when he's in the business itself, then he understands what אלקות is, so יתרון האור מן החושך. Yeah, so he gets it more. So he gets more excitement because of learning Torah. Yeah, but it's not bitul, it's still not. Not bitul. דאס איז די הוראה וואס א איד דארף ארויסנעמען פון כל הנ\"ל בעבודת השם. This This is the lesson a Yid is supposed to take from what we said before in the service of Hashem.

Number one, ער דארף וויסן אז דער אוועקגיין פון דאווענען, פון ענין אלקות, ביטול גמור לאלקות, איז שינוי ענין און ירידה. The first thing you should know that when you leave davenen, it's already a descent. Really, you should want to daven all day. Be batel to Hashem. אמת, טאקע, די ירידה איז א תכלית על פי שולחן ערוך. The Shulchan Aruch wants you to leave, כנהוג בשולחן ערוך הנהג בהם מנהג דרך ארץ, the Shulchan Aruch says go to business, אבער ער דארף עס סתם בלויז ווייל ער איז, כמאמר הזה, גיי ירידה למצרים בפשטות, אונס על פי הדיבור, you got to feel forced to it. Like it says when Yaakov went to מצרים, ער טוט דאס נאר ווייל אזוי איז דער רצון השם, you do it because that's what Hashem wants. That's number one. לאידך, האט ער זיך נישט וואס צו דערשרעקן פאר דער ירידה. Not that you're telling him you got to lower yourself so you can be afraid, I'm low, who knows if I'm going to pass the test? ואף על פי כן איז די ירידה גדולה ביותר, you have to be, don't be afraid even though you're going very down. נישט נאר ער זעט נישט אלקות, you don't see Elokus number one, ובשעת העסק ער פילט נישט קיין הבנה והשגה באלקות, and while you're involved in business, you don't even think about Hashem, you don't even understand it. ער באטראכט בשעת העסק די עניני העסק, what do you think when you do business? Your business. איז אבער דורך דעם וואס ער איז מעורר בחינת משה שבנפשו, but when you awaken the level of Moshe in you, in other words, Moshe is the עצם הנשמה, וועט נתגלה זיין די אמונה בהשם אין אן אופן פון ראיה אמונה, then your emunah is revealed in the form of a פנימיות, as if it's internalized. און דאס נעמט אים ארויס פון גלות הפרטי, that takes you out of the private גלות, ביז אז ער זעט בכל הענינים תמיד עיני השם אלוקיך בה מראשית השנה ועד אחרית השנה השגחה פרטית בעניני עסקיו, you start seeing hashgacha pratis takeh in your business, and then you have your personal גאולה, ומגאולה לגאולה, to the גאולה הכללית of משיח צדקנו שיוליכנו לארצנו הקדושה בקרוב ממש. Yeah, what's a name? Can you have a י'? מיצר מי. מיצר what? מיצר מי. Mitzrayim is מיצר מי. Oh, מיצר מי. There's one interesting הערה here, and it says that all, when did the gezeirah start? Only when everyone died, did everyone who came from Eretz Yisrael, from Eretz Yisrael, died?

What about Serach? He says two people, he brings. Who's that? הערה 37. Shemot Rabbah says, if, as long as one of them was alive, it didn't happen. סרח היא, הרי היתה סרח בת אשר. That's one. And then he says, and in Midrash Lekach Tov it says something else also. Shaul ben HaKenaanit was Zimri. Zimri? Shaul ben HaKenaanit was one of the 70 people who came to Mitzrayim. And זמ... Yeah. He came to Mitzrayim, and later on, 40 years after they left, he must have been very old, because they were 210 years in Mitzrayim and the 40 years, so it's at least, at least 250. That's all? Who's to tell whether he made a חטא? Huh? Still... Yeah, yeah, he saw all the things and קריעת ים סוף and everything. פלאי פלאים. So how would he answer that then? What? What did he say? He says, so if two out of 70, it's called... But he has a peshat like... No, he answers. Like by Yitzchak. יצא, ויצא יעקב מבאר שבע וילך חרנה, ויצא צדיק מן העיר. So? So the question is, Yitzchak was still there. What does it say, כהו עיניו מראות? He couldn't see, so he wasn't active anymore. Yeah, okay. It could be the same thing. The people that were there that were active in the community, the people that probably, Serach, who knows her age, maybe her השפעה on everybody wasn't... No, but wait. What the Rebbe says here is, here. In the הערה. Here it says. He brings that there is מדרשות חלוקות, What's... What's it? 37, the end. But לגבי the sicha he says it makes sense, because what we're trying to say that they were left over, so they would hold back the gezeirah. To hold back the gezeirah, these two people was not enough. ברוך אתה ה' אלקינו מלך העולם... Great sicha. Great sicha. מצר ומצרים, צמצום. שבעה עשר בבינה. יסוד, ביס. מצר ומצרים. ומחשבה בבינה, תאונה ארפס. בינה ומלכות. So the

ירידה was in three ways. I only see בינה and מלכות. What was the other? What's the third? It's just two ירידות. Underground? Yeah, I understand, but we talk about, they talk about three stages or two ירידות. Oh, so he's right. Because at first, they were... That's Eretz Yisrael, the first is not a ירידה. Yishar koach. Yishar koach, fantastic sicha. And we had a minyan. Yeah. Let's see. Try these glasses.