That's one of the rules! So why does he have to explain it here? גם צריך להבין, we also have to understand, רש\"י מפרש תיבת ופרינו, רש\"י is explaining what the word ופרינו means. According to their peshat, he's trying to explain that ופרינו, you should not think means we multiplied, but it means we will multiply. But לגבי תיבת בארץ, he has no nothing to add, he's not explaining what the word בארץ means. כי בארעא מותיק ברש\"י אינו מוסף ביאור בתיבת בארץ. Rashi quotes the Targum. The Targum says ונפיש בארעא. Now, the Targum's words בארעא, which means in the land, doesn't add anything to the simple meaning of the word בארץ. אם כן, למה מעתיק גם תיבת בארץ? So why does Rashi copy from the pasuk the word בארץ? Cuz the rule is, the way the the Rebbe has a rule, that Rashi, when he quotes the words of the pasuk, he only quotes those words which are important for his peshat, or they're important because that's what the kashya is on, or it's important because that gives the teirutz. But סתם אז Rashi doesn't, and here, all Rashi is trying to do to explain the word ופרינו. So he should quote the word ופרינו and say it means נפיש. But נפיש is לכתחילה לשון עבר. No, only ו' מהפך. It's not even in dikduk, it's only in Chumash I think. Regular writing people don't do that. You don't write in regular like a letter, write a ו' המהפך, it's Chumash it's like that. Multiply. נפיש without the ו' would also mean would mean we will multiply. Yeah, we will נפיש, like נעשה, we will do. No. Anyway, so we're back to the question, what does Rashi want here? They want to say Rashi wants to explain that you should not think that ונפיש means the past, but that's Rashi doesn't have to tell us that. So what does Rashi telling us? So the pshat is like this:

ופרינו מלשון פירות. The word ופרינו comes from the word fruit! When we say multiply, we mean fruitful. ופירוש הכתוב נעשה פירות. So if you taytsh the word ונפרינו means we will make fruit. Fine. ומכיון שהמדובר הוא בנו, בני אדם, but ופרינו, we, we will make fruit, we're talking about people, שהם יעשו פירות, they will give fruit, הכוונה בזה שיהיו פרו בבנים ובבנות. What do you mean we will give fruit? We'll have children! Sons and daughters. על דרך מה שכתוב, like it says, פרו ורבו. The Torah says, be fruitful and multiply, Hashem said this to Adam Harishon, to Noach, that means to have children. So the pasuk here says, now that everything is calmed down, he says, everything we have no problems anymore, now we could multiply, which mean we could give fruit, we could have children, fine. Le'idach gisa, on the other hand, מובן שבנידון דידן אינו דומה לההוא. On the other hand, the word ופרינו is not exactly like the word פרו ורבו, פרו that's written by Adam Harishon, why? דפסוק פרו ורבו פירש רש\"י, that pasuk, when it says פרו ורבו, רש\"י says means like this: what are the two expressions, be fruitful and multiply? It seems to be repeating the same thing. So it means like this: אם לא אמר אלא פרו, רש\"י says if the pasuk

would only say פרו, which means be fruitful, היה אחד מוליד אחד ולא יותר. All it would mean, you give fruit, so every person would have one child. That's giving fruit! בא ורבו, שאחד מוליד הרבה, came the word ורבו, that not only will you have one child, you'll have many. ורבו means multiply. Klomar, it means like this: שגם עובר אחד מתאים ללשון דפרו. So obviously, even on one child, the word פרו fits. Cuz it says that if it would just say פרו, it would be only one child. אבל בנידון דידן, in our case, שופרינו בא בהמשך לכי עתה הרחיב השם לנו, here it's a problem. What does he say? Now that הרחיב השם לנו, Hashem made it wide for us, made it good for us, כתוצאה מזה, and as a result, ופרינו בארץ, אין מסתבר כלל, it doesn't make sense, שהכוונה היא שאחד מוליד אחד ולא יותר. So what's he saying? \"איי, Hashem made it so good for us, so what's going to happen now? We're going to have one child!\" דהיינו שלא יהיו עקר, all it means, one child means that you're not going to be barren, you're not going to, כי אין זה הרחב כלל, that's not הרחב! And since the word פרו, Rashi himself says only means one, so we have a problem here, what does the pasuk mean? But Rashi doesn't say by people, no. That's why fruit, but people... But Rashi says that by a person, if it would say just פרו, it would mean one. So we see from Rashi that פרו, פירות, by a person, if it says just give fruit, make fruit, means one child. It comes from לשון פירות, but no, I don't know. Maybe maybe in not peshat, not in פשוטו של מקרא, but we're talking about Rashi, and the way we see what פשוטו של מקרא is, is from Rashi himself. So Rashi himself writes that. Fruits. No, you mean in Hebrew? No, if it would mean fruit... It would say ורבו. is many. The word רבו means ribui, means a lot. פרו means we get fruit, that's one, and רבו means a lot. וממילא מובן, so here it must be that ופרינו כאן הוא בדוגמת מה שכתוב. It must be like a different pasuk where it says, לא אגרשנו מפניך בשנה אחת. In a different pasuk, the Eibershter says, \"I take you to ארץ ישראל and you conquer the land, but I'm not going to kick out all the גוים from the land at one time. פן תהיה הארץ שממה, what will happen? It will be the whole country, the whole will be barren, will be empty. And that's no good, and what will happen? The pasuk says the animals will come. מעט מעט אגרשנו מפניך עד אשר תפרה. I'm going to kick them out slowly till תפרה. What does that mean? שפירוש תפרה הוא שיהיה בארץ הרבה בני אדם. He's saying it shouldn't be empty, so ela mai I'm going to wait till what, it will be one? So there תפרה, we see that some place תפרה could mean more than one. More than one. So we have to say על דרך זה כאן, so mistama here also. פירוש ופרינו שיהיה אחד מוליד הרבה. So here ופרינו means not like the פסוק פרו ורבו, which there Rashi says means one. Here it means like the other pasuk, where it means many. אבל לפי זה קשה ביותר, so now we have another kushya. If the pasuk means that because הרחיב השם לנו you're going to have a lot of children, nu, did they have a lot of children? He's talking about Yitzchak. הרי לא היה ליצחק ולרבקה רק שני בנים. They only had

two children, Yaakov and Esav. ואיך נפל על זה לשון ופרינו הבא בהמשך ל... הרחיב, that's ופרינו? הרחיב and, oh the Aibershter, it never happened. הא? He didn't use the word ופרו, he didn't say, \"We're going to ופרינו.\" He said, \"You're going to have grandchildren. לזרעך I'm going to give.\" But over here he says for for you, לנו. It's הרחיב השם לנו ופרינו. No, so it has nothing to do with now, he's saying now ופרינו, unless unless it has to be that. No, we'll see, it must mean further, but we'll see how he taytsh'es. לכן פירש רש״י, that's why Rashi says, שאין כוונת ופרינו לילדות. That here it must be that ופרינו does not mean children, כמו פרו ורבו. The whole time we're going along that ופרינו means to to be fruitful with children. כי אם ונפוש. Rashi quotes the Targum, it says, \"ונפוש.\" What does נפש mean? ומה שכתב רש״י שפירש תיבה זו רש״י already explained what it means על הפסוק שם האחד פישון, when it says there were four rivers, one is called Pishon. And פירש רש״י רש״י says על שם שמימיו מתברכין. Pishon means a lot, that the water gets blessed, ועולה ומשקה את הארץ, and it goes up, overflows and irrigates the land. That's why it's called Pishon. כמו ופשו פרשיו. There's a pasuk it says that the chariots, the riders, the soldiers will be many. היינו שדבר זה עצמו מתרבה ומתגדל. It doesn't mean to have a lot of children. Just like over there the river will grow. So here also the pasuk is not saying that he said, \"Now that we have everything fine, ופרינו בארץ, we're going to have more children, we're going to have children.\" That's not what it means. What it means is he himself is going to grow. And what תם happens here? It means Yitzchak himself will become rich and big and famous. על דרך זה כאן הכוונה The meaning here is שיצחק בעצמו יהיה ריבוי וגדלות, he'll be big and a lot. וכמו שכתוב, like it actually says, ויגדל האיש וילך הלוך וגדל עד כי גדל מאד. He grew and he became real big. ויהי לו מקנה צאן ומקנה בקר ועבודה רבה and so many things. Okay. Yeah, so that's what he meant. So Rashi, so the Rebbe explained that Rashi cometh to tell you, why does he quote the Targum? What's wrong with the pasuk? The pasuk says ופרינו. Now lechatchilah you'd say ופרינו means one, but that can't be, so ופרינו here means many. But many, then we have a different problem: how could he say many when it didn't happen? So it must mean not that. So Rashi says, \"Look at the תרגום, ונפוש.\" נפש doesn't mean multiplying, I translate נפש to mean growing, that you'll grow yourself. Like Rashi and everything is based on Rashi. Rashi himself says. הא? No. Why not? No, that doesn't mean great in a bad way. He'll become rich. He said, \"Now that we have the well, we have everything, now we could grow, now it's no problem.\" Not gaavah. Yeah, yeah, yeah. But that all came from this. הא? Yeah, but he became even richer, became more. אמנם על פי זה, למה מביא רש״י לשון התרגום? If, but the kashya is, if this is how Rashi learned peshat in the pasuk, why does he have to quote the Targum? הווה ליה לפרש כן מעצמו מצד ההכרח הנ״ל בפשוטו של מקרא. He should have said it himself! Because if this is the way Rashi feels must must be the peshat in the pasuk, so Rashi should have said, like he always does, the peshat in the pasuk here is this and this, and Rashi has his reason why he says it. והטעם על זה, the reason why Rashi relied on the Targum rather than saying it himself: ברוב המקומות שכתוב בתורה לשון פרו וכיוצא בזה, because most places where the where the pasuk says the לשון פרו, מפרש התרגום פושו כיוצא בזה. The Targum says the same type, the same expression, פושו. היינו שלדעת התרגום גם כשהעניין בלידות ולדות, עשיית פירות, because the Targum holds obviously that even when the Torah means children, יש בזה גם התוכן של פישוי, that also means you yourself grow, your own growth. כי על ידי זה מתרבה גם המוליד בעצמו. If he has children, he becomes himself greater. שמזה מובן לדעת התרגום, so it comes out according to the תרגום, כי הפירוש של פרינו הוא רק ריבוי בעצמו, that if the pasuk means just growing yourself, כבנדון, like here, אין פירוש שזה יצא מן הכלל לגבי שאר המקומות. It's not an exception. כי בכל מקום כולל התוכן זה בפירוש כולל אותו בפירוש. See, if Rashi would have said it on his own, it would seem Rashi is saying this pasuk, ופרינו is an exception. Usually ופרינו means children. Here, it doesn't mean that. But that's Rashi says, \"I'd rather spring the Targum.\" But the Targum, we see that he holds that it's not even an exception. Even when it means children, the mean that the תוכן, the meaning of it is that you will grow. ולכן מציין רש״י להתרגום, that's why Rashi quotes the Targum, ללמדנו, to teach us, שאין פירוש זה וניפוש בסוג ולא נמצא לו חבר. It's not in the category of sometimes you find a pshat, and Rashi says, \"Well, it's the only place we have it, no other place, it's an exception.\" כי בכל המקומות יש בתוכן זה.

Rashi quotes the Targum to show you that all places where it says פרו and it means children, it still means the same, so it's not an exception. Okay, fine. So it's all places it says פרו, and it means children, the תוכן means that through children you grow. So the concept of growing is in every time it says פרו. It make you a parent. Being a parent make you then make you a mentsh. You learn how to yeah, you learn how to be patient, and you learn how to You learn there's so many things. You grow when you have children. You learn how to be Lose it. Lose it? That's what it means. It excuses it. Or else That's right, yeah. Whip them? No. You have children You have to answer it. אולם לכאורה כל הפירוש הזה אינו מוכרח. Then the Rebbe says, but the whole pshat I said doesn't seem to be that that's a must. Because יש לפרש שופרינו הכוונה לולדות ופירות, then what you can say like this: לכאורה, פרינו means you'll have children, fruit, like next generation. ואף על פי כן מה שסמיך לזה כי הרחיב השם לנו, maybe it still fits. The whole re'aya it can't mean fruit, because it says before that, he will make us wide, and what will happen? He will give us two children. He gave us two children, that's not what it means. But maybe not, maybe it does fit. על פי מה שכתב רש״י כבר בפרשת וירא, רש״י says in a previous פרשה, בני בנים הרי הם כבנים, grandchildren are like children. ואם כן אפשר לומר שקאי על בני יעקב שהיו י״ב ודינה, maybe it means he'll have grandchildren, which were 12, and really with Dina is 13, yeah. לכן מעתיק רש״י בתחילת פירושו, that's why Rashi quotes the word ופרינו בארץ. In the land. וממילא קאי שם גם הפירוש וניפוש בארעא. So therefore, when he brings the Targum, he also quotes בארעא. But what does that help? בני יעקב הרי לא נולדו בארץ, children of Yaakov were not born in Eretz Yisrael, in ארץ גרר, וגם לא בארץ ישראל, בכלל ארץ ישראל, כי בחוץ לארץ. וממילא לא קאי פרינו בארץ עליהם. So when it says ופרינו בארץ, it can't go cannot go on them. וממילא, that's why it must be that it can't be children, because the children must mean his children, whatever happened in Eretz Yisrael. And that can't be, so Rashi says וניפוש. שמה גופא ארץ ישראל. ועוד יש לדייק בפירוש זה. There's another kashya the Rebbe says I have in this peshat. למה מעתיק לשון התרגום? Why does Rashi says כתירגומו, like the, and then he quotes the words? הוה ליה למימר לכאורה כתירגומו ותו לא. He should have just said the taytsh of the words is like the Targum says. כמנהגו במקומות רבים, like he does in many places, והלומד יראה בתרגום פסוק זה. The one that's learning, open the Targum and see what he says. And Rashi does it many times, just says כתירגומו. HaBiur, the answer is like this: בתרגום כאן שתי גירסאות. If you look in the Targum, the Targum itself, we have two girsa'ot. Two differences? I don't know, no, could be, I didn't look this time. But could be in some Chumashim like this, some Chumashim like this, there are two girsa'ot. One is ויפשינונא, and one girsa is like we have it, like we said וניפוש. What's the difference? ומעתיק Rashi לשון התרגום, Rashi especially quotes the לשון, ללמדנו, to teach us, שהגירסא הנכונה וניפוש, the right girsa is וניפוש. ואף שאין ענין פירוש רש״י להודיענו גירסת התרגום, you know Rashi what's Rashi, his job is to is to tell us the girsa in Targum? כאן יש נפקא מינה בפירוש, here it's a difference. And he says what's the difference? ויפשינונא פירושו והוא יפשישנו, קאי על השם, הקב״ה, because ויפשינונא means he will make us bigger. Who is the he? The Oibershter. וניפוש פירוש, שאנו מעצמנו ניפוש, we will become bigger, וקאי על יצחק וביתו, it comes, it goes on Yitzchak. So Rashi says that the rightest Targum is ו... ונפוש, and that's why, and it's not the same. So he quotes it because Rashi knew that the right one is ונפוש. Does it, could Rashi hold that he's reading, then there would be two different nuschaot in Rashi? Not in Rashi, in Targum. In Rashi's time. How would Targum know? Targum had he wrote it one way, but later, like in the Gemara, it's written one way. How would Targum know that Targum didn't know? What do you No, what do you think the Targum knew? He just said. No, Rashi says. Rashi is telling us, I'm telling you the right lashon of the Targum is this and this way. He says look in Targum, but I'm telling you what Targum says because there is another Time of Rashi there were two girsaot already. Yeah. But then but Der Rebbe is asking, so what's the Why is it important to know whether it's this girsa? So it's important because it's a different taytsh! And Rashi knew the had the right girsa, so he said, I'm telling you this is the right girsa. This is so now we He didn't have to bring that. I mean, we didn't have to know about the other one. Did we? No, he wanted to know the pshat in the pasuk. That you should tell you that the pshat in the pasuk is that we will we will grow, not that He will make us grow. If he was just one, one girsa from No, but Rashi knew the right girsa. And Rashi felt that the pshat, it goes on Yitzchak, not on the Oibershter. And if that's why, that's why he tells us which way to If he takes that Targum, it would mix up the pshat. בענינה של תורה, זהו פירוש רש״י זה. This is the pshat. Now we're going to learn Chassidus in Rashi. רש״י מייתי לשון התרגום ונפוש בארעא. Rashi quotes the Targum where it says ונפוש בארעא, we will grow in the land. היינו שבפסוק ישנם ב׳ ענינים. So the pasuk seems to have two things here, according to Rashi: כי עתה הרחיב ה׳ לנו, ענין הבא מלמעלה. First the pasuk says Hashem made us wider, made us big. So that's from Hashem. Then, ונפוש בארעא, according to the last thing we just said, we will multiply, ענין עבודת האדם. That's what we will do. ומרומז ברש״י, so

Rashi is hinting, שהתכלית שהרחיב ה׳ לנו היא ונפוש בארעא, שהאדם יעבוד. That the tachlis, the Eibershter says, I will make you he says the Eibershter made us wide, made us good. For what purpose? So we should work, so we should grow. תכלית כוונת בריאת העולם והאדם על ידי הקב״ה, the tachlis why Hashem created the world and the person, הרחיב ה׳, היא שהאדם יגע ויעבוד בזה, that a yid should work on it. וכמו שכתוב, like it says, אדם לעמל יולד, a person is born to work, to labor. ואיזוהי עבודה, and what kind of work should we do? ונפוש בארעא. Where should we work with? In the land, meaning? שהאדם יעבוד עם העולם ועניניו, work with the world and its things. עד שמגיע לדרגה שהאדם כביכול מוסיף ונופש על הבריאה, a person should grow in the land as if he's adding to the creation. שנבראה על ידי הקב״ה. Like the move to Eretz Yisrael, ונפוש בארעא. Earlier, when on the ארץ before Eretz Yisrael, so the bracha of פרו went on on the on ארץ. It's the same, the ארץ Not on the ארץ, on him. As he was in ארץ. As he was in ארץ, yeah. As he was in ארץ, in Eretz Yisrael. In Eretz Yisrael. You always hear that נפוש בארעא doesn't necessarily mean No, here it means a land. Means earth in general. ארץ, yeah. ארץ, it may mean Eretz Yisrael, no? Yeah. In ארץ ישראל, no? בענינה של תורה. Okay, right. Yeah. היינו דכשמגלה אלקות, a Yid has to reveal אלקות, על ידי תורה ומצוות, through תורה ומצוות, גם במקום כזה, even in a place, שמצד הבריאה אין אלקות בגילוי שם, that from creation there is no Godliness. כמאמר רז״ל, נעשה שותף להקב״ה במעשה בראשית, the Oibershter wants we should be a partner in the creation. How do we become a partner in the creation? Because ה׳, when he in other places that it says, didn't finish off the creation. He did things that he wants us to finish off. Meaning, he created things, and he wants us to bring make the goal of why it's created, we should do it. And that's bringing Godliness into the world. ויתירה מזו אמרו רז״ל, not only did חז״ל say that we should become partners in the creation, מה הקב״ה בורא עולמות אף אביך בורא עולמות, says that a Yid, talking about the אבות, could create worlds. We call it created worlds because we are doing something that's not there. We're making something new. Is this explained in the Kiddush? אשר ברא אלוקים לעשות. לעשות, exactly, exactly. I I was going to say it. Rashi says on the pasuk in in Midrash: אשר ברא אלוקים לעשות, cause it doesn't make sense. אשר ברא אלוקים, what do you mean לעשות? So Rashi says: לתקן. The Oibershter made it and we have to fix it, we have to add to it. Yes. A good, no? Yeah. It's a good tzushtel. Is that Is that like the pistachios and the oranges? I mean, we have to open them up to eat them, I mean, he gave it to us, but we can't It's It's more like chicken, more like chicken, you got to cook it. You have to cook it, okay, like chicken. Or the or the rutabaga that's that's mentioned in the Gemara, the squash, where you have to cook it seven times. Yeah, to boil it. אמנם יש מקום לטעון, somebody could complain and say, איך אפשר דבר? How can I do it? הרי כיוון שהקב״ה ברא את העולם, the Oibershter created the world, והוא ברא עם הגבלות, and he created with these limitations, האיך יכול בן אדם, א מלאך, נברא, לעשות זה? You know, malach, a person, no creature could add to change what the Eibershter made. והנה גם זה מרומז כאן, that's also hinted, the answer to this is

hinted in the pasuk. כי עתה הרחיב השם לנו, השם made it wide for us, meaning היינו שגם הכח הזה שיוכל האדם, לנו, להרחיב ולהוסיף בבריאה, בא מהקדוש ברוך הוא. This koach that we have to add to the creation the Eibershter gave us, שהרחיב ונתן לבני ישראל כח שלמעלה מן המדות. Well He made it wide, wide means beyond limits, He made it limitless, and He gave us an unlimited כח, ולכן ביכולתם וממילא תפקידם לבטל הגבלות העולם ולהרחיבו. That's what we're able to and therefore we have to take away the limitations of the concealment of the world, of Hashem in the world, and bring Hashem into the world, and make it broader ברוחניות, וממילא גם בגשמיות, because if you do it beruchniyut then the Eibershter helps that in gashmiyut you get extra things, כי על ידי זה מוסיפים ברכה, we add a bracha of ונתנה הארץ יבולה, that the earth gives its crop. And it says ארץ הקודש היא כצבי שהמקום גשמי מתפשט, it says Eretz Yisrael is like a deer, just like a deer, this skin really doesn't fit on the deer. If you take off the skin from the deer and you want to put it back on it'll never fit, it's too small. But when it's on, the Eibershter makes it stretch. So it says Eretz Yisrael also, as many people as Eretz Yisrael will have it'll always have place, because if it's packed it'll stretch. Begashmiyut, so the Eibershter gave the כח עד שנפש בארץ it'll be grown completely in the land. Like personal? Huh? Like personal growth. Yeah. Now according to this, comes out that this is the point here, we the Eibershter gave us a koach, and did so created everything in a way, but gave us a koach to change it, to add to it. והנה ענין זה מרומז גם במה שכתוב, this inyan that we just said is hinted in another pasuk in Tehillim. It says in Tehillim, אנכי הוי' אלקיך השם אלקיך המעלך מארץ מצרים הרחב פיך ואמלאהו, I am Hashem who took you out of מצרים, open up your mouth wide and I will fill it. וגם כאן ב' inyanim, we

find two inyanim here. The first part of the pasuk is אנכי השם אלקיך המעלך מארץ מצרים, I took you out of מצרים, פעולה הבאה מלמעלה, something the Eibershter did. Then he has הרחב פיך ואמלאהו, you open your mouth wide and I'll fill it, האדם צריך לעשות להרחיב את הפה, the person should widen his mouth יותר מכפי שהוא בסדר הבריאה. More than it is, you widen, I made you in a certain way, now you go wider. Okay, now like we said before, שהאדם צריך להוסיף ולהרחיב את הבריאה, a person's supposed to add and make the creation wider, וגם על זה צריך לומר, here we have the same קשיא, וכיון שהקדוש ברוך הוא ברא את הפה באופן מסוים, השם created the mouth in a certain way, וכמו שכתוב like it says מי שם פה לאדם הלא אנכי השם, who made the mouth? The Eibershter, so the way it is He made it, איך אפשר שבן אדם ירחיב את פיו? How could you make it more than the Eibershter made? על זה בא התירוץ בתחילת הכתוב, so comes the teirutz in the beginning of the pasuk. Just like he asked the kashya in our pasuk, and the answer was in the beginning of the פסוק, כי הרחיב השם לנו, השם gave us the koach, here also אנכי השם אלקיך המעלך מארץ מצרים, I am Hashem who took you out of Mitzrayim, what does that mean? ארץ מצרים means ארץ ומצרים וגבולים, it's the land with its limitations, restrictions. ואשר הקדוש ברוך הוא העלה את בני ישראל מן המצרים וגבולים האלה, השם gave the koach, took us out of those restrictions, ואדרבה, בואו פרינו בארץ, made us have the koach of growing. שמדייק בפנים הכתוב שפה it doesn't say המוציאך, I took you out, כי ברוב המקומות it's words, כי אם המעלך. המעלך means I elevated you. Elevated. היינו שהעלה אותם הקדוש ברוך הוא למעלה מהגבלות, He elevated the Yidden beyond these restrictions, ולכן יוכל וצריך להיות הרחב פיך בעולם. So therefore you do have to, you are able to and you have to widen it, to widen your mouth, ולבטל את הגבלות, to מבטל the הגבלות. Ai, the Eibershter made it differently, so you're going against the Eibershter? No, זהו רצונו של הקדוש ברוך הוא בבריאת העולם, when He created the world this was the purpose, שבני ישראל יוסיפו עליה על ידי עבודתם, the Yidden should add through their עבודה, והוא הנותן להם את הכח על זה כנ״ל, and He gives the koach. וזהו גם הביאור בפנימיות, and this fits mamash the same as our pasuk, we have this pasuk. This is also the פשט בפנימיות ענינים according to חסידות, בטענת טורנוסרופוס הרשע. The

Gemara tells that this רשע טורנוסרופוס had a ta'anah to Rabbi Akiva, and he said like this, אם אלקיכם אוהב עניים, if you say your God loves poor, that's why you want to help them because Hashem loves them, מפני מה אינו מפרנסם? If He loves them let Him give them parnasah, let Him give them money. בזה שאתה נותן צדקה מחייב את עצמך גיהנום, by you giving tzedakah you think you're going to Gan Eden, you're going to Gehinnom! You're going against Hashem's will. Obviously He doesn't want. ותשובת Rabbi Akiva על זה, Rabbi Akiva said, okay let me just state by heart what he said cuz he doesn't bring here, he gave a mashal, this גוי gave a mashal, imagine if a king had somebody that he was upset, he put him in jail And then he said no one should feed him. Comes somebody, and behind the back of the king goes feeds the guy. Will the king be happy or upset? Avadai, they'll certainly be upset. He has an eved that sinned against him. He had an eved, that sinned, a slave, servant that sinned, put him in jail and wants him to die. Now somebody's going to go behind. So he answered him, so Rabbi Akiva answered him, that's true if who did he put in, if the eved, servant. What happens if it's son? If the king put his son in jail and said no one should feed him, and someone goes behind the back and feeds him and saves his life, the king will be very, very happy. So he says, he answered, אנן קרויין בנים, we're called children. And that's why. So what's the, the deeper meaning of this discussion here of the question and the answer? היינו, שהוא טען, the גוי טענ'ט: We're also called avadim, so it wasn't called totally wrong. Yeah, but we're also called banim, so for that reason. Says, he ta'an't, he said: וכיוון שהקדוש ברוך הוא ברא את העניים בעניינם, since he created them, Hashem created them poor, היכי יתכן שמישהו יוסיף? So who could add and he sends tzedakah? You can't add and change what Hashem wanted. על זה ענה Rabbi Akiva, so he answered him, Rabbi Akiva answered, בני ישראל הם בנים של הקדוש ברוך הוא. They're children. Therefore, שהם, if they're children, we understand שצריך לעשות צדקה. פשוט פשט, כפשוטו של פשט! If they're children, you have to give them, the king wants. And the second thing is, this is the answer: היכי שייך לשנות את סדר הבריאה? The kushya was you can't even change it! The answer is we could change it. כי הם חלק אלוקה ממעל ממש, because we have a neshamah, which is part of Hashem, כמו הבן, like a son is part of the father, ויש לבני ישראל כוח שלמעלה מהגבלות. So we have koach, power is higher than hagbalot. וממילא, לא רק שזה לא היפך הרצון, and not only is it not against his will, כי אם זה הרצון, and that's what he wants, ואדרבה, הוא הנותן כוח, he even gives you the power, he gives you the ability to do it. Al zeh haderech, not exact same thing, it's just a vort someone had ta'anot to, I can't say who, by the Baal Shem Tov, that he used to darshenen the פסוקים, the words, a different order where it says. Someone said, \"How could you do that?\" So he

gave him a mashal: There was a king once that set up his garden with the flowers and everything in a very precise way, exactly this should be. Came somebody and changed it. This guy is a rebel against the king, he'll get punished. What happens if the son comes and his son comes and changes it around? The king says, \"My son, he could do what he wants.\" Same with the Baal Shem Tov, was able also to change the words of the פסוקים. No one else could. So it's also the same mashal: If the אויבערשטער gives, we're children, so he gives koach. ומפורש בגלל זה, and in this pasuk of אנוכי ה' אלוקיך המעלך מארץ מצרים הרחב פיך ואמלאהו, it says clearly שהקדוש ברוך הוא מבטיח ונותן יתר. So he promises and gives even more. לא רק שנותן כוח לפני העבודה, not only before you do it, he gives you the power and the ability to be able to add to the creation, כי אם שמסייעו גם אחר כך, even when you're doing it, he helps. Not only he says, \"I give you the ability,\" he helps you the whole time. שהעבודה, and he makes, gives you a bracha, a promise that what you do תעשה פרי, it should accomplish and make fruit, ותגיע לתכליתה, come to its goal, שתפעל הוספה, you should actually accomplish הוספה, the addition in the world. כדמסיים, like the pasuk says, after הרחב פיך, what does it say? ואמלאהו, \"I will fill it.\" שעל ידי שאדם יעשה חלקו, הרחב פיך, the person will do his share by opening his mouth wider, meaning doing more than what Hashem did, מובטח הוא, Hashem promises him, \"I will fill it,\" שהקדוש ברוך הוא ימלא פיו, השם will fill it up. But does הרחב פיך ever go on on learning Torah? Just Torah? No, here it goes on inyanim. This is a כלל ש you do more than with the creation. וגם עניין זה מרומז בהמשך דפרשתנו. Even this that we just said in that pasuk, that the pasuk tells it that after you do it, Hashem will In our pasuk, we also find that: ופרינו בארץ אינו לשון של תפילה ובקשה כיוצא בזה. ופרינו בארץ, not he's asking, davenen, שספק, when you don't know if Hashem will say yes or no, you don't know if he'll do it. כי אם הוא לשון ודאי. ופרינו, we will grow. כי כאמור, like we said, מובטחים, we are guaranteed שאינם מלאים רצונו של הקדוש ברוך הוא, fulfill Hashem's will, ועושים העבודה שנדרש, and do what he wants, בוודאי מגיעים לתכלית. For sure you'll get to the goal. The Rebbe is giving us the talk complete. I mean to say we don't have to think about yes or no. Hashem is listening and If we do the avodah. Right, yeah. ופועלים, and we accomplish, לא רק ופרינו בארץ בלשון הקודש, and not only we get this bracha, which is in לשון הקודש, כי אם גם כן תרגומו ונפיש בארעא. Even in Targum. Targum means even in in in simple way. Like there are certain things, you know, you have to bring it down in in in in, how do you say it, vi zogt men? Grobe verter. Like somebody doesn't understand and you want to give it to him, אז ער The same, he'll bring it down all the way into Targum. Wasn't the purpose of the Torah to bring the and and and the lowest world? Yeah, but there it means that you understand it. We should understand Yeah, but here he's saying that the bracha will come down in very low things, even pashut, in in in in apples and in oranges, and כמבואר בענין של לשון תרגום וחול בלא קודש. We know it says in Torah Or that Targum, or Likutei Torah, Targum is secular language, not holy. But nevertheless, what it means here is פועלין הרחבה והוספה לא רק בעולם שבלשון הקודש. You fulfill your mission not only in the world the way the world is in a higher level, a לשון קודש, a holy world, שגם זה עולם, even that's still a world, it's לשון העלם, it's concealment, כי אם גם בעניני חול של העולם, even in the secular things of the world, בארעא, לשון תרגום, שגם בהם נעשה דירה לו יתברך. You'll accomplish even there that Hashem you'll bring godliness and you'll make a dira for Hashem. Yitzchak also did this. He did it. Yeah, but then we never probably would have had any No, in his way, it wasn't time for Mashiach yet, but he did it. Did did we need Torah given for this to happen? According to the level of then. Torah gave later that we do it a different way. But anyway, this is a lesson for us. That's what I'm saying. For us, we are able to do it through Torah, but by Yitzchak it was in his way. בסוכות בסוכות. Okay, but in each one we're talking about each one in his avodah. Each one has to make a דירה בתחתונים in his house, in his business, and וכשתשלם עבודה זו, when this will be fulfilled and it'll be finished, is קיים הייעוד, the promise will be fulfilled, ונגלה כבוד ה' וראו כל בשר יחד כי פי ה' דיבר, and the flesh will see that כי פי ה' דיבר. Now, we learn here in the sichah, I want to learn even the next line. The next line says, mi-sichat Shabbos parashat Chayei Sarah תש״ל. Now what is there to learn? Yeah, there is something to learn. This is a sichah on parashat Toldot. So why does it say it's mi-sichat Chayei Sarah? Motzaei Shabbos? No, no, Shabbos parashat Chayei Sarah. So, why is why is the sichat Toldot? So, someone asked me once is this a is this a mistake? Could be sometimes, you know, there was a printing mistake. I'll tell you the history behind this. No, no, I remember this. I don't remember the answer, but I remember this. I wrote the sicha, actually. Yeah, yeah, yeah, yeah, now it's coming. תש״ל, פרשת חיי שרה, the

Rebbe says that this coming week, which is פרשת תולדות, is going to be an 80th birthday of a very close friend of ours. 80th birthday. And in honor of that person's 80th birthday, I'm going to this I'm going to say a Rashi, learn, teach a Rashi. You know, this the Rebbe taught a Rashi of the parsha. So the Rebbe in פרשת חיי שרה taught a Rashi of פרשת חיי שרה, then he said, as a present, he didn't say it was present, for him, I'm going to teach a Rashi, another Rashi in addition, and it'll be in his in next week's parsha because his birthday is next week, פרשת תולדות is his 80th birthday. And this was who? This was Shazar. President. And he did a lot for Lubavitch and his Rebbe. And what the Rebbe said in that sicha is this הערה, you look at this he said in the sicha, I just wrote it down in the bottom. See הערה? הערה 31. When he speaks about the kapitel, which kapitel Tehillim is this, where it says, אנכי ה' אלקיך המעלך מארץ הרחב פיך ואמלאהו? Shacharis in the morning. But which kapitel Tehillim is it? 80? 31? 81. 81. When you become 80, right, so the Rebbe explained the Rashi in his honor and explained a pasuk in the kapitel Tehillim that he is starting to say. And that's why you see הערה 31, it says, ולהעיר, שענין זה כתוב במזמור פ״א שבתהלים, המורה פ״א is also the word פ״א means this: פה, פ״א, right. פה is the פה, the mouth. The א is הרחב פיך, is to take over the א על ידי הרחבת הפה. כי פ' א' כי פ' פ״א רמז לפה, that's פה, פ', ופ״א The פ' פ״א is a פה is a מורה על הרחבה והוספה בפה. ועל פי המנהג that the Alter Rebbe received from the Maggid, from the Baal Shem Tov, to say the קאפיטל תהילים, so it comes out that לכן, look at it further, this kapitel is said by somebody who becomes 81, becomes 80, and he's entering into the 81st year. Because 80 shows שלימות הטבע. It says, ואם בגבורות שמונים שנה. When you go and you're finished with 80 and you're going into the 81, that's הרחבת הפה. ולכן אומרים אז מזמור פ״א. Shazar was saying these things? Yeah, yeah. And as I

always tell the story with this sicha too, that you see this at the end, the bottom of this הערה 31, you have a big, big שולי הגליון on the bottom, you see? הערה 31 there is a star. And then the next page. And it says, See the the two stars there? No, no. Once it's two stars, then it's one is one star, then it's למספר השנים. So what does it say here? That we know the minhag to say the קאפיטל תהלים according to your age. So here in the bottom it says, ראיה לחידודא, כביכול a ראיה to this minhag, and it goes a whole אריכות here. So I always tell the story: Once someone told me that he heard from a person that the Rebbe in yechidus told him a vort. At yechidus? Yeah. What was the vort? Our minhag is to say the קאפיטל תהלים, so he brought a רמז to this to this this minhag. The רמז is, it says in Tehillim, we know the Gemara says that קאפיטל א׳ and ב׳ are really one kapitel. So it comes out that קאפיטל ע״ב is really קאפיטל ע״א. What's the end of קאפיטל ע״א? קאפיטל ע״ב, I mean: כלו תפלות דוד בן ישי. That means that when David died, he said קאפיטל ע״א. How old was when he died? 70. 70! So we see that when he was 70, he said קאפיטל ע״א! Because why? Because really it's ע״ב, but because א׳ and ב׳ are really one. I heard that, I came over to Rav Yoel, who wrote the sichos before, and I said to him, \"This is a vort from the Rebbe. Never I never heard it by a farbrengen, there's no There's nowhere. It's going to get lost. So when in the sichah it ever comes out that the Rebbe brings this minhag, and this is a vort from the Rebbe, write it down! Put it in as as cuz it's the Rebbe's sefer!\" He told me, \"No, I'm not doing it.\" I said, \"Why not?\" He says, \"Because I know what's going to happen is, if I'm going to write this, the Rebbe is going to ask kashyas. That's only according to if it's א׳ and ב׳ are one, and really it's not, and it's going to go into He's going to get He's going to come up with come with questions and this can write back, and I I can't get involved in this. This is going to get\" And I told him, \"No, no, no.\" But he wrote it, it was his. I wrote the sichah, here, I did what I wanted. I put it in. So I put in this whole vort. By farbrengen Shabbos when this came out, the Rebbe said The sichah came out, and there's a he'arah there where it says this vort. It was mugah first? Huh? The Rebbe was magiah it. Not only was magiah, he added. When I wrote it, it was very small, this this big thing here, cuz I just wrote the vort that I heard the Rebbe said. He added so much to this! And it came out mamash But Shabbos he spoke about it, and he said, \"Yeah, but it's not so pashut, because this is only according to the shittah that it's one, but really it's not one.\" Whatever Rav Yoel was afraid was going to happen was exactly what happened. And the Rebbe went into a whole arichut to explain why there's a de'ah that it's one and not, and how come now it's really not one, it's two. He explained. And after Shabbos, the Rebbe said that they should write up the sichah and add it to here. And that's where this comes in, you see? At the end there is something strange here that never happens. See at the end here? This is not the whole thing, there's another two pages there. This is hosafah, it says הוספה to this. This is what and at the end of this it says give me give me that volume just for a second, I want to show show this whole thing. So the Rebbe, after the whole arichus he spoke Shabbos and it and it's הוספה, and and in the in the הערה they when they printed the sefer they put in the words, \"Look later, הוספה להערה הזאת.\" But you'll see here, page here's here's Toldos. Here you see how it works here. See this? This is what he added. This is added here. A whole thing. All this and this and this. And here it says משיחת שבת תולדות תשל״ד, cuz the שיחה came in לד. So the Rebbe, when this was added when this was, so they added this, and that's why he said to add it to the end of the שיחה. Now we have to learn that, too? To learn this is very hard. This is very bekitzur. This is very bekitzur, very hard. What I'm saying, but this is how this whole thing came. So this, I said, let's learn this line, too. There's what to learn here. And that's all about Tehillim? Huh? All about the Tehillim. Why one is like two, one and two are one or not, and in the old days it was, in the time of the Gemara, now it's not, galus, look at a long הערה here, this long a lot of הערות. It's very bekitzur, but it's long, and yet it's It's long and and it's No, that means there's so much there. Well, what what does the Rebbe say in in short? Why why do why There's בזמן הגלות, you have to separate between the two things there, there's a whole thing there, yeah, yeah. That's what he says. That's how he starts off: החילוק, look at the word, החילוק בזה, whether אשרי האיש ולמה רגשו, חדא פרשה היא, או, כמו שהוא בכל הספרים שלנו, שהוא מזמור שני. And it goes, ויש להעיר, and it goes according to the Gemara, והביאור בזה, you see all these things. And in this

הערה itself, if you look at הערה 31 at the bottom, he added so much. The vort that I said is very short here: והראיה לחידודא. But the Rebbe goes in a whole thing and brings that a lot of things has two numbers: Tehillim have two numbers, it's 150 kapitlech, but really it's 149 if if the first two are one. Chumash, how many sefarim are there on Chumash? Five. There's seven! Really there are seven. Why why seven? Because ויהי בנסוע is a Chumash for itself. So you have Bereshit, Shemot, Vayikra, Bamidbar till ויהי בנסוע, then ויהי בנסוע, then Bamidbar after ויהי בנסוע, and then Devarim, they're seven. How many dapim, how many masechtot in Shas? No, so it says a pasuk, Gemara darshens: ששים המה מלכות, אלו ששים מסכתות. 60. There are 60 63. 60. How many parashiyot in Chumash? ג״ן. ג״ן, 53, really they're 54. So one way we count like this, again, so the Rebbe says the same thing here. How many perakim in Tanya? That's that's No. How many? 53. Yeah, but if you count the הקדמה, it's 54. Yeah. No, it says that. That just like Chumash, he made it like Chumash, so he made it in You think you get a book without Not happening! Not happening. No, I'm having to look in for information. It's not going to happen. But look here, everything he says. What about this? How could this wouldn't be considered not a part of one of the No, it's a separate kapitel, separate mizmor. It's a tefillah of David himself. Yeah.

What happened? We're saying seven what we now say is 72? According to now, probably 72. According to him was 71. So according to him, who wrote Tehillim, who wrote it? Yeah, but he wrote it, he gave it in ways that it should be two ways. This way, in certain situations it should be considered this way. And he counted it as one. Because in his As if he said, \"But when the time will come, you should split it.\" Change it. So, he had everything in mind. In other words, not you changed it, he changed it essentially. Credit to him, huh? Right? That's no That's that's He didn't change it, it changed after. No, but he but he set it in that it should change that He changed it. Huh? I was there for it when we had to move that thing. This is a וויכוח מיטן קאפ. Cuz I remember, then I tell people, now I see Rav Yoel, פארשטאנען דער רבי'ס גאנג, and he told me it's going to be a problem. The Rebbe's going to come up with kashyot and things, and it's going to It won't pass, I'm afraid to start up Would would you think that the Rebbe knew even what Rav Yoel was thinking, and that he knew that No, the Rebbe cuz if he understood the Rebbe What happened? Shh, let's hear.