beginning of the parashah, it says that Yaakov Avinu called his son Yosef and he asked him, \"אל נא תקברני במצרים,\" don't bury me in Mitzrayim, but \"ונשאתני ממצרים וקברתני בקבורתם.\" You should take me out of Mitzrayim, pick me out of Mitzrayim, and bury me in the grave where the Me'arat HaMachpelah, where Avraham and Sarah and Yitzchak and Rivkah. און אז נאכדעם ווי יוסף האט אים צוגעזאגט, \"אנכי אעשה כדבריך,\" and after Yosef promised him, \"I will do as you say,\" האט יעקב געזאגט, \"השבעה לי.\" Yaakov said it's not enough that you told me, promised me. Yaakov said, \"I want you to swear.\" וישבע לו, and he swore. לכאורה איז תמוה, ווי מפרשים פרעגן, so the kashya is like the mefarshim ask: פאר וואס האט זיך יעקב נישט באגנוגנט מיט יוסף'ס צוזאג? Why was it not enough for Yaakov to rely on Yosef's promise? און פאר וואס האט ער געפאדערט א שבועה? He asked him to swear. צי דען האט יעקב חס ושלום חושש געווען אז יוסף וועט נישט צושטעלן זיין צוזאג? Yaakov was afraid Yosef is not going to keep his word? If Yosef said, \"I'll do it,\" he should know he'll do it. Why did he have to swear? מפרשים ענטפערן, some mefarshim say, אז די שבועה איז נישט געווען צוליב יוסף צו פארזיכערן אז ער וועט מקיים זיין זיין הבטחה. So some mefarshim say the reason wasn't because of Yosef, that he was afraid Yosef might not keep his promise, and therefore he wanted to make sure that Yosef will keep his promise by making a shevuah, that's not the reason. נאר צוליב פרעה, because of Pharaoh. אזוי ווי פרעה וועט וועלן אז מען זאל יעקב מקבר זיין אין מצרים, for sure Pharaoh would want that Yaakov will be buried in Mitzrayim, and Rashi even says one of the reasons Yaakov did not want to be buried in Mitzrayim, because if he'd be buried, they'd make him into עבודה זרה, because he was the one that caused the נילוס to overflow. So if he'd die, they would make him into עבודה זרה, so mimela Yaakov knew that Paro probably will not want he should be taken out of Mitzrayim. און ער וועט דערפאר זוכן אפצוהאלטן יוסף פון מקיים זיין די בקשה פון יעקב. He'll try to hold back Yosef from keeping what Yaakov asked of him. דערפאר האט יעקב משביע געווען יוסף. Yaakov made him swear. און דערמיט באווארנט אז פרעה זאל אים נישט קענען אפהאלטן. And that makes sure that Paro cannot stop him, ווייל ער וועט נישט צווינגען יוסף עובר צו זיין אויף א שבועה, that Paro is not going to force him to be over and go against a shvuah. So he did it just for Paro, Paro shouldn't be able to stop him. א שבועה קעגן א מצוה? אה? יא, וועגן דער שבועה, יא, יא. But the Rebbe says, וואס ער האט פיל מאל גערעדט, he says, \"I spoke many times, אז אלע שאלות וואס ווערן אין סדר בלימוד פשוטו של מקרא, any question that comes up in a pasuk in the simple פשט, ווערט פארענטפערט אין פירוש רש\"י על התורה.\"

Rashi answers it. It's an interesting approach, no one else has that approach. The Rebbe says that Rashi took upon himself to explain any pasuk that has anything that's not clear in simple peshat, Rashi will answer it. And therefore, wherever Rashi does not explain a pasuk when it seems to be a difficulty is because Rashi feels it's not difficult, or because he already said something earlier that we will understand the answer, or it's so simple Rashi holds that you don't have to answer. But you can't say Rashi didn't say it because not every pasuk Rashi explains, because if that would be the peshat, the Rebbe has a re'ayah, because certain a few pesukim in the Torah Rashi says, \"לא ידעתי,\" \"I don't know.\" If Rashi לכתחילה is not explaining every pasuk, let him skip that pasuk. That pasuk he won't say it. Why does he have to say \"I don't know\"? Because every other one he knows, in peshat. So therefore, when Rashi doesn't ask a kashya, that means that it's a simple teretz. So the question is here, אויב עס איז נישט מובן, מ'קען נישט פארשטיין, פאר וואס באווארנט נישט רש\"י די שאלה, אויב דאס איז א שאלה על דרך הפשט? The Rebbe says it's a sh'eilah on the pasuk, it's not a שאלה עפעס in in derush. It's a sh'eilah in peshat: Why did he make him swear? And and what they answer, even if it would be a good answer, Rashi should have said it. See, Rashi, every פסוק רש\"י explains. When Rashi doesn't say anything, I assume that you don't have to come onto a an answer. So if the answer is the way they say, Rashi should have said it. And the kashya is נאך מער: דער תוכן פון דעם פירוש מען האט דאך טאקע געבראכט אין פירוש רש\"י. The idea that we said before that the mefarshim say that it was because of Paro, similar to that Rashi does say, not here, אבער ערשט שפעטער, he says it later, in dem סיפור ווען קבורת יעקב בפועל, when he actually came to bury יעקב, אי דעמאלטס וואס פרעה האט געזאגט יוסף'ן, \"עלה וקבור את אביך כאשר השביעך.\" It says Yosef asked Paro, \"Can I go?\" And Paro said to him, \"Go and bury your father as you swore.\" איז Rashi מפרש, Rashi says, \"כאשר השביעך, ואם לאו בשביל השבועה לא הייתי מניחך. I'm only letting you because you swore.\" So Rashi brings the idea that Paro otherwise didn't want to let him, he only let him because he swore. אבער דערפון גופא וואס רש\"י זאגט דאס נישט בעת דער ענין, but

since Rashi doesn't write it here, נאר ערשט שפעטער, נאך די ברכות, after the berachot and after everything, that that's when he writes it, איז mochach, that proves, אז נישט דאס איז דער טעם אין פירוש רש\"י פאר וואס יעקב האט משביע געווען יוסף. This is not the reason

why he made him swear. This was a side benefit. benefit. הפועל ממש, when it came to go, Paro would not have let him had he not swore, but that's not the reason that he made him swear. דאם לא כן, if not for that, if it would be that peshat, וואלט דאס רש''י געזאגט גלייך אויף די ווערטער \"השבעה לי\". Rashi would say it when he says, if this is the reason why he made him swear, he would have told him, Rashi would have written it. In other words, you can't say Rashi relies on something that he writes later. He relies on what he writes before. Doesn't have to repeat things, but not later. So here, Rashi doesn't rely on later. So here, on this pasuk, we have a problem. Why did he make him swear? Rashi doesn't ask the question, doesn't give an answer, and that thing that he says is not here, so obviously it must be a different reason. מוז מען זאגן, we have to say אז רש''י נעמט אן, רש''י assumes, אז דער טעם וואס יעקב האט נישט, האט משביע געווען יוספ'ן, we must say Rashi holds that the reason he made him swear is נישט אויף נוצן דאס אלס א לחץ אויף פרעה. It's not in order to pressure פרעה, נאר מיט די מטרה פון א שבועה בפשטות, the simple pshat of a shevuah. What's a shevuah? צו פארשטארקן די זאך ביי יוספ'ן גופא, פשוט יוסף should be himself know that he must do it, פאראן א קושיא לדוחק, not because of Paroh. So the kushya comes back: וואס האט געפעלט אין יוספ'ס צוזאג וואס יעקב האט געפאדערט פון אים א שבועה? What was missing in Yosef's promise? Yaakov didn't trust him? If it's only for Yosef to make sure he does it, why did he have to swear? He didn't believe him? אפשר יאמר א ביאור, and the answer is a simple answer, like very בעל-הבית'יש. See, Rashi's פשוטו של מקרא, פשוטו של מקרא is בעל-הבית'יש, no למדות, nothing. It's very Rashi, דער רבי said, is written for somebody who starts learning חומש, א בן חמש למקרא. A child who is five years old doesn't know Gemara, doesn't know anything, but only if he has a good head and a straight head. That's why Rashi is אותיות יושר. Rashi is written for people who have a straight head, and if you look things straight, very pure and straight, you will have to stand Rashi, and wherever Rashi doesn't say, there must be a simple answer. So what's the answer here? So it's very pashut. דער חילוק פון א שבועה אויף סתם הבטחה is What's called the difference between an oath, swearing, and promising without a shevuah, without swearing? The

difference is like this: ווען איינער נעמט אויף זיך צו טאן עפעס מיט א שבועה, when a person takes something upon himself to to do something with a shevuah, by swearing, בינדט ער זיך אין אן אופן, so he ties himself, he connects himself, he commits himself in such a way אז די זאך מוז געטאן ווערן אונטער אלע אומשטאנדן, that I have to do it under all circumstances. אפילו אויב עס וועלן זיין כהנה וכהנה מניעות ועיכובים אויף נישט צו טאן די זאך, and even if there'll be all kinds of obstacles in the way, דער תירוץ אז א שבועה, because I swore, זיך נישט רעכענען מיט קיין שום חשבונות, not to care about any, he did his, right, not with any, any calculations, ומקיים זיין די שבועה אונטער אלע אומשטאנדן, and he will do it under all circumstances, that's what it is. If a person promise, he promises means, \"I'll do it.\" When it comes to doing it and he can't, what should he do? He can't. There's a לשון, אונס רחמנא פטריה. If you can't, you can't. But if you swore, that won't happen. And the fact, עס איז אויך א חילוק אין די שימת לב אויף דורכפירן די זאך. There's another difference, not only whether you'll try under all circumstances to do it, how much attention you pay to it, how much you think about it. ווען איינער איז סתם מבטיח צו טאן עפעס בעתיד, someone promises to do something in the future, just like without a shevuah, without swearing, איז לאו דוקא אז דאס זאל נאכאנאנד ליגן אין קאפ. Doesn't think about it always. בשעת עס וועט קומען למעשה, he promises to do something next week. When it'll come, that day will come, וועט ער דעמאלט טאן כל מה שביכלתו צו דורכפירן זיין צוזאג. He will do everything he can to do it. And therefore, he didn't prepare beforehand, because he didn't think about it before, there's no reason to think. And what'll be if he won't be able to do it? It won't happen. בשעת, אבער ער נעמט דאס מיט א שבועה, but when you take it with a shvuah, you swear, איז ער נישט מסיח דעת דערפון. Your mind is not taken away from it. וויסנדיק אז די זאך מוז זיך אפטאן, you know that it has to happen. און אויב נישט, איז דאס פארבונדן מיט'ן חומר פון עובר זיין אויף א שבועה. And if not, you're going to go against a shvuah. And a shvuah, an oath, is so important, so strong that chasidus, like it says, is also deep in a person, not only chasidus, in pshat. Why is it lehavdil even in court? You're under oath. Under oath, big deal if you're under oath, except we spoke about it before. So a shvuah is so deep, and a person knows that, so he thinks beforehand all kinds of possibilities of why I might not be able to do it, and make sure that these things won't happen, and he'll do it. What's a shvuah? אה? To take a shvuah. Eibershter... It's a spiritual thing? Does he have to come back in another gilgul? I don't know, I'm not familiar with the gilgul and I heard that... Stam, is it just another lashon? Yeah, we learned it, yeah, yeah, yeah. Through that shem, you connect yourself, that to keep it is connected to Hashem in the depth of you and the depth of Hashem. און דאס איז דער טעם בפשטות. This is the simple reason פאר וואס יעקב האט משביע געווען יוספ'ן צו נעמען אים פון מצרים. This is why he made him swear that he'll take him out, וואס זיך נישט באגענוגנט דערמיט וואס יוסף האט אים צוגעזאגט \"אנכי אעשה כדבריך\", and it wasn't enough, wasn't sufficient the fact that he told him, he promised him, \"I'll do it\". Why? יעקב האט געוואלט אז יוסף זאל זיך נאכאנאנד באווארענען דערמיט. He wanted that he should constantly think about it. In other words, think constantly all kinds of ideas to make sure it will happen. געפינענדיק זיך אין ארץ לא להם, since he was in a place that was not his, wasn't our land, was a different land. קען מען נישט וויסן וועלכע שוועריקייטן עס וועלן אויפקומען. You don't know what kind of obstacles, hardships will come, וואס נישט צו לאזן יוסף שפעטער צו דורכפירן די הבטחה. Who knows what's going to happen later. דארף מען זוכן עצות אז מען זאל זיך לכתחילה באווארענען אז עס זאל נישט צוקומען צו קיין שום ענינים אזוינע. So you have to think before and make sure nothing is going to happen. And that's what he wanted, so he made him swear, not because he didn't trust him that when the time will come, he'll certainly try to do it. For sure he'll try to do it. He'll do his best. But sometimes his best won't be good enough because he just won't be able to. But if he made him swear, he'll think about it before, so then he'll make sure that it never will come to it and he'll do it. This is the pshute pshat. Prepare for the obstacles, yeah, for possible obstacles, and there were obstacles. עס איז אבער נאך אלץ נישט אין גאנצן גלאטיק. It's not so clear, because basically what comes out from here is he didn't need the shvuah. He just wanted Yosef to realize how important it is. It's not that he need the shvuah, the shvuah he trusted him. He just wanted him to think about it before, that's what he meant. So according to that, it's not so simple. אויך יוסף האט געוואוסט פון די שוועריקייטן וואס קענען פארקומען און ער וועט זיך דאך לכתחילה באווארענען אזוי. Yosef knew all the hardships that might be, and he knew that you have to make sure that doesn't happen. ובפרט אז יעקב האט אים גלייך געבעטן שים נא ידך תחת ירכי והשבע לי אז ער פאדערט זיך א זהירות מיט א שבועה. And Yaakov even told him, you know, you have to swear. What did he mean you have to swear? And as we explained before, he didn't need the shvuah, he wanted him to know the zehirut, how important it is to do. האט לכאורה זיין הבטחה אנכי אעשה כדברך, so when Yosef answered, yes, I will do as you say, כולל געווען אויך דעם ענין, that also included this, אז ער וועט טאן אין דעם אופן פון שים והשבע, as he will do it in such a way. That was, you want me to swear, and the reason you want me to swear is to make sure I do it, I'll do it! That included that he's going to do it under all all circumstances. פאר וואס האט יעקב איבערגעחזרט השבע לי? Why did he have to tell him again swear? In other words, basically the shaila is why did he actually make him swear? By just telling him swear, which gave him the understanding how important it is, now he didn't have to swear already. Because sometimes we find that in different places that by saying it, you don't expect it to happen. It's just enough to say. Like by the meraglim, Rashi says why did Moshe agree to send the meraglim? So Rashi says in Devarim, when the Yidden came to Moshe and they said we want to send meraglim to test the land, so he gives a mashal, somebody comes to you, he says I want to try out, when I rent your car, okay? There it says חמור, a donkey. And then you the guy who wants to rent it asks, are you sure it's going to do a good job? Sure! Does it go, can it go on mountains? Yeah. Can it go on valleys? Yeah, can all over. Then the guy says, can you let me test it first? Sure! The moment he said sure, he said now I don't need you to test it. Cuz if you're so sure to let me test it, so I know it's true. Same thing the meraglim, Moshe thought if I tell them yes I'll send the meraglim, they would say now we don't need already, cuz you said already you could. Befo'al it didn't work, that... But we see sometimes before. So here also, why did he have to actually make him swear? So the Rebbe says in the ביאור פנימי בזה, so this is not a kashya, but it's needs more explanation. דער ארויסטראגן, this is going to be already a רוחניות'דיקע על פי חסידות, דער ארויסטראגן גופו של יעקב פון מצרים בשעת אידן בלייבן נאך אין מצרים, taking Yaakov out of Mitzrayim when Yidden are still there is לכאורה נישט לטובתם של בני ישראל, it's not for the benefit of Yidden. וויבאלד אז דער אויבערשטער האט געזאגט אנכי ארד עמך מצרימה, Hashem said to Yaakov, I'm going down with you to Mitzrayim. What does that mean? That as long as Yaakov is in Mitzrayim, the Oibershter is there. If you take him out, not so much. ובפרט בפנימיות איז דאס היפך ענינו של יוסף, especially he says later on, they'll explain that Yosef's ענין was to stay in Mitzrayim. So therefore דער עיקר האט יעקב געבונדן יוסף מיט א שבועה בפירוש דוקא, יעקב made him swear, why? As the Rebbe will explain, Yaakov was afraid that Yosef is not going to take him out. Not because of the hardships, that's what the simple pshat, that he might have hardships. Yosef will have a reason, a good reason, מצד רוחניות, that he has to keep Yaakov in Mitzrayim. And that that and that was was Yaakov was afraid. Because taking him out is not going to be good for the Yidden, as the Rabbi will explain. So maybe let him stay. So Yaakov was afraid even if he told him and he promised him, but then you never know, he'll think maybe it's still important for him to stay here because it's going to be good for the אידן. And that's what we... and he'll explain it, we don't have the... No, but here he's not talking about the Mitzrayim, we're talking about the אידן. It's for the טובה of the אידן. It's better for the אידן if Yaakov is buried in Mitzrayim. And that's why Yaakov is afraid. Why is it better? So the רבי, בכדי דאס צו פארשטיין, בהקדמה יבואר, first let's explain, אז אין דעם ענין שלילת הקבורה אין מצרים, געפינט מען א חילוק צווישן יעקב און יוסף. Concerning not being buried in Mitzrayim, we find a difference between Yaakov Avinu and Yosef Hatzadik. יעקב האט אנגעזאגט: אל נא תקברני במצרים. Yaakov said, \"Don't bury in Mitzrayim. שא נא ממצרים. Take me out of Mitzrayim. מע זאל ניט לאזן אז ער זאל נאך פטירתו זאל בלייבן אין מצרים אפילו בעת משל עתה.\" He didn't only say bury me in Eretz Yisrael. If he'd say bury me in Eretz Yisrael, okay, in 100 years from now we'll bury, we'll fulfill your word of Eretz Yisrael. He said, \"No, I don't want to be buried here, not even temporarily. Take me out now.\" דאגעגן Yosef, what did Yosef do? האט בלויז משביע געווען די Bnei Yisrael: והעליתם את עצמותי מזה. He said to the אידן before he died, \"When you go out, you'll take me out of Mitzrayim.\" אבער ביז דעם זמן פון פקוד יפקוד, till you go out of גלות, איז ארונו של יוסף געווען אין מצרים. Yosef's casket was in Mitzrayim. Why? Now peshuto shel mikra you see, I think the Rabbi says in the bottom, in simple pshat, 13, yeah, על דרך הפשט, Rashi says why. Rashi says why, because Yaakov told Yosef, \"You're a king. You could do it.\" Yosef couldn't tell his brothers, they're not the boss, so they couldn't do it, so he didn't say it. But everything that happened, even though there's a simple reason for it, whatever happens bichlal, certainly to the אבות, must have a reason. There must be a reason why Yaakov was asked to, begged, \"Take me out of Mitzrayim,\" and Yosef didn't ask ask for it. Farkert, he said, \"Let me stay here. Take me out when you will go out 200 years later.\" What's the reason? דער טעם פנימי of the chiluk is, this deeper

reason is יעקב איז העכער פון גלות מצרים. Yaakov's madregah is higher than גלות מצרים. For the fact אפילו נאכדעם יעקב האט געלעבט אין מצרים, even when he came to מצרים, איז מקומו געווען אין ארץ גושן. Where did he stay? In Goshen. אפגעזונדערט פון די מצריים, isolated from the Egyptians. און דארטן גופא איז ניט געווען קיין מצב פון גלות. There itself, he wasn't in a bad situation. אידן האבן געהאט טוב ארץ מצרים, חלב הארץ, they had the best of ארץ מצרים. און נאך מער it says: ויאחזו בה אין ארץ גושן, לשון אחוזה. The Yidden had an inheritance, it became almost like their their country. It's not Mitzrayim anymore. All the Yidden? Yeah, Yaakov, but mainly it's Yaakov. He says all the Yidden went with him, but it was because of him. He says Yidden, that means the Bnei Yisrael. Goshen was in Mitzrayim, so he says even though he was in Mitzrayim, while he was in Mitzrayim, he was be'etzem in a level higher than Mitzrayim. Basically Mitzrayim had no effect on him and he wasn't connected to Mitzrayim. שאינו כן יוסף האט געוואוינט אין און צווישן מצרים גופא. Yosef lived in Mitzrayim among the Mitzrayim and was part of their of of what was going on there. דער טעם בזה, the reason of Chassidus is, מדרגת יעקב מצד עצמו איז אצילות. The level of Yaakov is אצילות, which is עולם האחדות איז אינגאנצן העכער פון עולם הבריאה. אצילות is a level which is higher than בריאה, יצירה, עשיה. It's a level of אחדות השם. Velt, from בריאה on, is already a נפרד, a מציאות that feels itself as a separate entity of Hashem. אצילות is Why is it called אצילות? What's the חילוק between the word בריאה and אצילות? בריאה means to create. Create means there's

something somebody creating something else. The moment you say בריאה, there is כאילו, it's a something else. אצילות means a separation. It's not something else, it's the same thing which is just נאצל. That's why we find in קידוש לבנה, it's interesting, we say: ברוך עושך, ברוך יוצרך, ברוך בוראך, ברוך קונך. Now, that's נוסח HaAri. The other ones say a different סדר. We say that סדר, why? ברוך עושך is עשיה, יוצרך is יצירה, בוראך is בריאה, and קונך is אצילות. Now, why is קונך אצילות? בוראך is בריאה, that's בריאה. בריאה is בריאה, יצירה, עשיה. Why is קונך אצילות? So it says in Chassidus, what's the difference between when you're קונה some, when you buy something? It doesn't change. When you create something, it changes. When you buy, that doesn't change. It just changes רשות. First you owned it, now it transferred to me, but the thing is the same. אצילות is אלוקות. בריאה is not. יעקב'ס מדרגה was עולם האצילות. Not only יעקב, באמת all the שבטים, all the אבות I mean. Side note, why do we tip on our toes on the first three, why don't we do it on קונך? You don't tip on it. You don't? No. You don't? Doesn't say. Doesn't say. No. That's not what it says. What does it say? Go three times, and then say ברוך עושך... Not by ברוך. I do each one. No. You just jump up three times, and then you say ברוך עושך, ברוך יוצרך, ברוך בוראך, ברוך קונך, yeah. No, that's it's not it's not so. And then,

why why do we jump? Because we're going to say: כשם שאני רוקד כנגדך, just like I'm jumping to you and I can't get you, just so no one will get me. But it's not I know a lot of people think so, that they do ברוך יוצרך, ברוך עושך, ברוך בוראך, it's not true. Did you say something? I never thought differently. I know that people a lot of people think so, but not here. People in China. Oh, really? No, you go three times first, and then you say ברוך יוצרך, ברוך עושך, ברוך בוראך, and then you do again three times, you say again ברוך יוצרך, ברוך עושך, ברוך בוראך. Okay. I figured one was for each word. Whenever we do something, it's always three times. We dip in salt, we dip three times. So okay, yeah, but what does it do with these four words? You don't jump to Atzilut, maybe that's the answer. We only jump by the three, cuz to Atzilut we can't get to. But anyway, so Yaakov is Atzilut, which is higher than בריאה, יצירה, עשייה, ועל אחת כמה וכמה from the choshech of Mitzrayim, certainly is higher than Mitzrayim. So Yaakov's madreigah is separated from Mitzrayim. מה שאין כן ענינו של יוסף is אלה תולדות יעקב יוסף.

Yosef, it says, he is the offspring of Yaakov, which means צו אַראָפּטראָגן דעם ענין פֿון יעקב אין עולמות בי״ע. He brings the hashpaah, the greatness of Yaakov into the עולמות בריאה, יצירה, עשייה, ווי אין עולם הזה התחתון, into this world, into Mitzrayim. So therefore, Yaakov's madreigah is beyond Mitzrayim. Yosef's madreigah is in Mitzrayim, cuz he was Atzilut, and Yosef's madreigah is to bring it down. But the father, the גופא של יעקב כלל נישט, he can't בלייבן in Mitzrayim. So the body of Yaakov could never stay in Mitzrayim. און נאָך מער, עס איז אַ סימן מצרים, נסיעה ס'מער פֿון עלייתם, not just take me out of Mitzrayim, it's an aliyah. Why? Because he has to be completely separate from Mitzrayim. When he was alive in Mitzrayim, he wasn't be'etzem really in Mitzrayim. When he died, he certainly wanted to get out of Mitzrayim. שאין כן יוסף, ער האָט געדאַרפֿט אויפֿטאָן אין מצרים. Yosef's inyan is to be in מצרים, די אייגענע געבליבענע אין מצרים, כל זמן גלות מצרים. So as long as there was Mitzrayim, ייִדן were in galut, he had to be there, כדי אַ זכות של יוסף זאָל זיך געפֿינען צוזאַמען מיט ייִדן בגלות אין מצרים. So Yosef should be together with the Yidden in Mitzrayim. So Yosef's inyan is to be together with the Yidden, and Yaakov's inyan is to be out. אָבער דערביי האָט יוסף השביע את אחיו, but Yosef made his brothers swear והעליתם את עצמותי מזה. But eventually, when you leave Mitzrayim, you should take me out. And what lashon did he say? Elevate me out, ווײַל די כוונה פֿון דער ירידה למצרים איז דאָך צו דער עליה שלאחרי זה, the whole purpose of Mitzrayim to get out and go higher. און דורך דעם וואָס דער ארון יוסף איז געווען אין מצרים, by the aron of Yosef being in Mitzrayim, that suited that accomplished, אָבער בשעת ייִדן זײַנען אַרויס פֿון מצרים און מען מעלה געווען עצמות יוסף עמהם, when Yidden went out of Mitzrayim and they took along the the bones of Yosef, the body of יוסף, האָט מען דורך דעם מעלה געווען און עס איז צוזאַמענגענומען געוואָרן דער ענין פֿון מצרים, so they elevated Mitzrayim. But it's all because Yosef was in Mitzrayim, so Yosef being is in Mitzrayim was for a good reason. Kedei he should be there together with the Yidden to give them chizuk, the fact that he is there. And in he'arah 21, the

Rebbe has a very interesting thing, להעיר שנתכסה קברו של כ״ק מו״ח אדמו״ר, the Frierdiker Rebbe, which his name his first name is יוסף, ועבודתו דומה לכמה פרטים לעבודת יוסף, similar to Yosef, is בבחינת חצי כדור התחתון דווקא. Where is he buried? In New York, not in Eretz Yisrael. But not only that, not only not in Eretz Yisrael, not even in Russia. New York, this side of the world, is even lower than that side. And the Rebbe quotes a a Sefer HaMaamarim תש״ח, I didn't want to go into that, so long arichut, but there is a letter there from the Rebbe, from the Frierdiker Rebbe to the Rebbe, where he writes, the Rebbe says, \"I heard that the Alter Rebbe said that in America, that's why באמריקא לא היה מתן תורה. Is there any truth to that?\" So the Frierdiker Rebbe answers him that there is a maamar from the Alter Rebbe in תקס״ב, and there in the maamar he takeh says, speaks about, the maamar starts off why להבין why בני אדם שבאמריקא אינן נופלין, why the people in America, you're on the other side of the world, why don't they fall off? But that's it, but he says there that when you have a giluy, it has to be or there, when you have a a ball, when you have a light shine, where does it shine? On this half. The bottom half like it's dark. Now the Earth, the way the globe is, is north and south. Well, who says it's supposed to be that way? So you could have חצי כדור, half of the globe on top north, and the other half south, or you can have דרום and צפון. So if you look at it this way, ארץ ישראל is on this side, and America is on the other side. And when מתן תורה was in that side of the world, מתן תורה was in the Middle East. So מתן תורה, the giluy of מתן תורה went here, and on this side, that's called the חצי כדור התחתון מדרום לצפון, there was a lesser giluy of מתן תורה. So even not only לגבי ארץ ישראל and לגבי הר סיני it's lower, לגבי בכלל that whole חצי, לגבי Asia, לגבי Europe, לגבי Africa, this side is lower. And the Frierdiker Rebbe was buried in the lower part, is buried here, so in חצי כדור התחתון. That's why if the Rebbeim didn't want to come here, they say that once, delegation came to Rabbi Shalom Belzer and asked him to come to America. זיי האבן, רבנים, גדולים, they said, \"Give me three days to think.\" After three days, they came back, he said, \"No. I can't come to America, a place where the Baal Shem Tov or his תלמידים weren't there, the air is so polluted, I can't go there. Go to a מתנגדישע גדול. He doesn't, they won't know these things and they'll go.\" So he came to the Ridbaz. The Ridbaz is a guy who has a perush on Yerushalmi. He came to America! He didn't last here too long. He ran away after a while, he saw he can... the גארנישט... and he couldn't, you know, he left. But he didn't want to come to America because America is, is, is takeh... When the Frierdiker Rebbe came to America, he came out with a whole Mivtzah of chazering Mishnayot ba'al peh when you walk in the street. And he said why? Because the air is polluted! Biruchniyut. You have to cleanse it, you have to have a... Anyway, so the Rebbe says here that the Frierdiker Rebbe, like by Yosef. Yosef wanted to be in Mitzrayim. What about the echo by הר סיני it says it came... Yeah, the whole world. There was no echo. No one says that, there was no מתן תורה in the world, but it's not the same darga, it's a little lower מדרגה. און דאס איז איינע טעם פאר וואס יעקב האט געמאנט פון יוסף א שבועה אויף דעם ענין פון תכף נעמען פון מצרים. This is the reason why he wanted him to swear that he's going to take him out right away. היינט אז מען קוקט מצד ענינו של יוסף, דארף זיין אז יעקב זאל דוקא בלייבן אין מצרים. If you look at Yosef, יוסף'ס ענין was to be in Mitzrayim, so he would apply the same thing to Yaakov. Like it says in, in Zohar: בגין דיהא זכותא לבניו. Why did he stay there? So his zechut should be magin on the children. ווי זיי זענען אין גלות, as they are in Mitzrayim, should be magin. דורך דעם וועט מען אויפטאן ענינים אין מצרים, you could accomplish bring Godliness into Mitzrayim through the zechut of Yosef and the zechut of Yaakov. דערפאר האט יעקב געוואלט אז יוסף זאל דאס זיך נעמען אין אן אופן פון א שבועה, למעלה מטעם ודעת. Yosef had a good חשבון על פי שכל, a רוחניות'דיגע חשבון to keep Yaakov in Mitzrayim because that's his inyan. Nevertheless, he made him swear, now your sechel won't count, למעלה. A shevuah is, the whole idea of an oath, that even if על פי שכל I won't be able, I won't, I think not to do it, if I swore to do it, I'll have to do it. כי כידוע a shevuah is ענינו, וואס איז דער ענין פון א שבועה? אז מען בינדט זיך צו טאן די זאך אין אן אופן למעלה מכל החשבונות. You connect, you commit yourself to do it beyond any calculations. אזוי אז קיין טעם וסיבה זאל נישט קענען אפהאלטן צו דורכפירן די זאך, nothing will stop you. That's what he wanted. So it's another reason why he wanted to make sure that he doesn't use his logic. עס בלייבט אבער נאך אלץ נאך נישט מוסבר, but the question is, אבער וואס איז ביי יעקב געווען אזוי מוכרח אז ער אליין זאל נישט בלייבן אין מצרים? Why takte isn't Yosef's cheshbon a good cheshbon? We said he was afraid they'll make a cheshbon to stay. Lichorah he's right, so why is it so terrible if he stays? One second, let me finish. מחמת דאס אז מען קען אויפטאן ענינים און עליות אין מצרים, it could bring an aliyah in Mitzrayim. Because, like you said, Yosef felt that way. איי, we said before Yaakov's inyan is beyond, so lichorah he answered it. What he said before is Yaakov's inyan is to be beyond Mitzrayim, that's for his benefit. For the Yidden's benefit is to be in Mitzrayim. Now you think Yaakov should care about himself over the Yidden? פארקערט, he should not not care, should override his benefit and care about the Yidden! So why takeh, that's a kashya. The Rebbe doesn't say these words, but that's a kashya. Why didn't Yaakov think of, why did Yaakov not care about טובת ישראל? You must say that Yaakov's wanting to go out, that itself is a טובת ישראל. But why is it a טובת ישראל? Staying in Mitzrayim would be a tovah. But the Rebbe answers, ויש לומר הביאור בזה, the answer is like this: אין חבוש מתיר עצמו מבית האסורים. A prisoner can't get himself out of jail. If you're locked in jail, you can't get out. To get out, someone has to come and give you a key. Someone who's not locked in could get you out. But if you're locked in, you can't get out. און דער עיקר, so the Yidden are in Mitzrayim, if everybody would be in Mitzrayim, you can't get out. איז כדי אז אידן, דער עיקר כדי אז אידן זייענדיק אין מצרים, אידן when they are in מצרים, זאלן קענען עולה זיין פון מצרים, they should be able to get out, אויך מעלה זיין די ענינים, and take along all the inyanim of Mitzrayim and elevate them, דארפן זיי האבן א קשר און דיבוק מיט העכער פון מצרים, בית האסורים. There has to be connection to something higher. So their connection to Yaakov is a connection because that's their father. A child is like part of the father. So they're connected to beyond. So their being in Mitzrayim is a way that they could get out. דרך אצילות. דרך אצילות. און דערפאר האט יעקב געדארפט זיין העכער פון מצרים. That's why Yaakov is higher. In other words, like this, just to explain it, you have to have both, in other שיחות, the Rebbe explains this באריכות. You have to have, in order to last through the galut, and the galut shouldn't pull you down completely, you shouldn't get lost in the galut, in the galut you have to have something which is strong, and a special zechut. So on one hand, you have to have Yosef Hatzadik in the galut. If Yosef wouldn't be there, they wouldn't accomplish anything, they would have got lost in the galut. On the other hand, you have to have somebody outside of the galut, because if everybody would be in the galut, then you're stuck. And that's what happened here. You had Yaakov and Yosef. Yosef was in the galut to help the Yidden with this zechut, and Yaakov was outside to be able to pull them out. And not only that, he said to him, ער האט משביע געווען יוסף, and he made Yosef swear. ווייל דערמיט האט ער פארבונדן יוסף מיט מדרגת יעקב, ער זאל נישט האבן קיין שייכות צו זיין אין מצרים, ונשאתני ממצרים. He made him swear to take him out, and he made, connected Yosef, who was in Mitzrayim, to the, to coming out of Mitzrayim. נאך די עזר, די קענען דאך זיין בנוגע צו אלע בני ישראל, דער ואנכי אעלך גם עלה. Now all the Yidden could get out. Till now, when the Yaakov went to Mitzrayim, the Eibershter said to Yaakov, \"I'm going down with you, and I'll take you out.\" Yaakov is out, but all the Yidden should get out. So, they have to connect themselves to Yaakov. That's what he did. He told Yosef, \"You, who are part of Mitzrayim, you get involved in getting me out, so you're connected to outside. Then, this will cause the aliyah from גלות מצרים.\" So, now everything fits. He made him swear because he was afraid Yaakov, he might do, so לפועל, he told him that, \"I have to go out, and Yosef stayed.\" But my she'eilah is: so, what was Yosef's sevara? Didn't Yosef know the שיחה? Yosef didn't know that it's good for Yaakov to be out? Maybe that's exactly what happened when he gave him the shevuah. He explained it to him. Yosef, he was afraid Yosef will keep him. Why? You never know what the discussion was. Why? Because he'll feel Yaakov, you should stay here, help. Came Yaakov, he said to him, \"Swear to take me out. I'm telling you you got to take me,\" and he explained it to him, \"Oh, what a say is right. So, you got to go out and I got to stay.\" That's exactly what happened. No, here is no sfeikot in No, that's not That's not what it says. That that That doesn't come up here. דערפון האט מען א הוראה לימינו אלה, אין גלות האחרון. You have a lesson from here in these days, the last galut. ווי גוט עס זאל זיין דער מצב פון יידן אין גלות, סיי בגשמיות סיי ברוחניות. As good as it is in galut, whether physically, spiritually, אדער טוב ארץ מצרים, חלב הארץ. You have the best of Mitzrayim, the best. And לערנען Torah, you're learning תורה, מקים מצוות, ביז ער לעבט אן אמת רוחניותדיקע לעבן. You're living a real רוחניותדיקע life like יעקב, על דרך ויחי יעקב בארץ מצרים. He lived in Mitzrayim. דער אלטער רבי טייטשט, the Alter Rebbe explained, when the Tzemach Tzedek was a little kid, he came to the Alter Rebbe and said, \"My מלמד told me in חדר ויחי יעקב בארץ מצרים, the Baal HaTurim says the best 17 years of his life were in Mitzrayim. So, the Tzemach Tzedek, the kid asked him, \"How could it be, Mitzrayim he had his best years?\" So, the Alter Rebbe answered, \"אז וויבאלד יעקב האט אויפגעשטעלט אין מצרים א בית תלמוד, since he put a made a yeshivah there, is עיקר מצרים is געווען ויחי געלעבט, also געלעבט ברוחניות.\" So, here you see a person could live in Mitzrayim, in galut, and be the best ברוחניות. דארף ער אבער שטענדיק וויסן און געדענקען, you always have to remember, אז עיקר demmeint mit dem מצב, even if you're in such a situation, מאנט זיך די דרישה בתוקף ונשאתני ממצרים. You have to request from the Aibershter and beg the Aibershter to take you out, ביז צו תוקף דשבועה, as strong as if you swore for it. דאס איז גלות. You should remember that as good as it is, it's still galut. ניט דער ריכטיקער ארט פאר א יידן, this is not the right place for a ייד, און ער מוז דערפון ארויסגיין, אויס, ארויסגעהויבן ווערן, and you have to get elevated from it. און דאס דארף זיין, כנ\"ל, אין אופן פון א שבועה. And you have to do it in the form of a shvuah meaning, נוסף אז דאס איז א עיקר מי\"ג עיקרים מתוה\"ק, the fact that you have to want and believe in Mashiach and want Mashiach is one of the 13 principles of our faith. אני מאמין באמונה שלימה בביאת המשיח, I believe with complete faith in the coming of משיח, ואף על פי שיתמהמה, even though he's delayed, עם כל זה אחכה לו בכל יום שיבוא, I hope for him. What's meant בכל יום? כל יום has two טייטשן: every day and a whole day. That you always hope. און ער ווייסט, אז די שלימות התכלית איז די גאולה עפ\"י תורה, and you know that the main thing is, sof kol sof, that the geulah will come. התורה הקדושה זאגט, און איז מודיע, התורה שבכתב והתורה שבע\"פ, והרמב\"ם איז מודיע, and you know the Torah says Mashiach will come. Das ikar alter. And you know that it's not enough, ווייל דאס איז א זאך וואס דאס נעמט אים בפנימיות נפשו. It's something it's not just you know and you say, it has to affect you in the depth of your נפש, ביז אז ער האלט אין איין האפן, you hope constantly, און בעטן, and you beg, און מאנען, and you request, ונשאתני ממצרים, to take him out of Mitzrayim, like Yaakov did. ווי מען זאגט בכל תפלה ותפלה מעת מעת החל, like we say every tefillah, in the weekdays, לישועתך קוינו כל היום. We hope for your salvation every day all day. וואס מיינט אז דריי מאל א טאג, three times a day, איז מען מכריז תמיד, we announce, אז מען איז מקוה לישועתך כל היום, that we hope for your ישועה כל היום means א גאנצן טאג און יעדער טאג, a whole day and every day. און דורך די הכרזה תמיד, and by this announcement, אז מען האפט און מען בעט ביים אייבערשטן אויף די גאולה השלימה, that you're hoping and asking Hashem to bring us the גאולה, פירט מען זיך אין גלות לויט דעם רצון פון אייבערשטן, ווי ער האט געשיקט אים אין גלות. So, now if you know that that's the whole main thing, so you behave in galut like the אייבערשטער wants because he's the one who brought you here. און דעמאלט פעלט ניט גלות קיין ירידה, חס ושלום, רחמנא ליצלן, ביי יידן, and then the galut doesn't pull you down, פארקערט, the opposite, contrary, עס ווערט ונשאתני ממצרים. It's a new pshat, he says, not \"take me out of Mitzrayim\", pick me up through Mitzrayim, from Mitzrayim I get the aliyah. פון מצרים גופא טוט מען קריגן ונשאתני די עליה, that from Mitzrayim you get elevated because it's יתרון אור מן החושך. Mitzrayim is choshech, you have the greatness of light that comes after darkness, ביז די דרגא, נשא את ראש בני ישראל, טוט דער אויבערשטער מקים, picks up the highest level of the Yidden, fun yeder Yid, and all the Yidden, from every Yid and all the Yidden. Wait, is this the bris or whatever of the yahrzeit? Huh? If it's the yahrzeit of Yaakov, so tell us what is the yahrzeit? Bris! But he said he's connection, connection to bris. Because of the yahrzeit? Yeah, connection. Yishar koach, yishar koach. I got to run because I'm giving the shiur now in twenty minutes, yeah. Good morning, Rabbi. Yeah.