Ask me what's your name, what should I tell them? So the Eibershter said, some don't even pronounce it, some say אהיה because it's like a name, but many people don't, which the literal translation of this is, I will be that I will be. What does that mean? I will be that I will be. He said the Midrash, and the Midrash taytsh like this, אמר רבי יוחנן: אהיה לאשר אהיה ביחידים. I will be to those that I will be. That means not everybody. That's the taytsh. I'm going to be to them. So if I'm going to be to them, I'll be. But he says no, I'm going to be to them meaning to those specific ones that I will be. But not everybody. So he says that's only ביחידים. The individuals of the Yidden there, not to every Yid will I be. That means poshut geredt not every Yid will go out of Mitzrayim. I'm going to get be to them, that's יחיד. אבל במרובים על כרחם שלא בטובתם. But to the ציבור, there's no question, I will be. There's no way that I will not be to the ציבור. To יחידים, some יחידים I will be, some יחידים I won't be, some individuals, but to the ציבור, to the community, מרובים על כרחם שלא בטובתם, whether they like it or not. כשהם משברי שיניהם, they'll they'll they'll grind with their teeth, they'll be upset at me, אבל אני, מלך אני עליהם. I'm still going to be their king, I'm going to take them out, שנאמר it says חי אני נאם ה' אלקים, השם swears, אם לא ביד חזקה אמלוך עליכם. I will be your king with a strong hand whether you like it or not. Okay. ופירוש המפרשים דברי המדרש, so the מפרשים טייטש the Midrash like this: דלאשר אהיה משמועתו דזה שאהיה להם לאלקים אינו בדרך הכרח בכל אופן אלא אשר אהיה, the word אשר אהיה means, it is not ודאי I'm going to be, no one could be sure that I'm going to be to him. I'm only going to be to some לאלו שאהיה להם בפועל לאלקים, I will be only to those who I will be. But that's only that means בבחירתם ובחפצם. Those that want, I will be. ואם לא ירצו, בידם לפרוק עול. Those that don't want, they could drop me off, they could drop off their yoke and they could, and I takeh will not be for them. But that, לא נאמר זה אלא ביחידים, that's only בנוגע individuals. אבל הרבים לא אניחם לפרוק עול שמים, but the community as a whole, Klal Yisrael as a whole, I'm not going to allow it happen to happen that they should drop off the yoke of שמים. שאפילו יחשבו לסור ממני, even if they're going to think to go away from me, על כרחך אמלוך עליהם. I will be their king whether they like by force. ולכן, עם בני ישראל שרויים במצרים, therefore the Yidden in מצרים, אם יש שרויים ביניהם כמה וכמה רשעים, even though there were many reshaim amongst them, אף על פי כן, מכיוון שהמה מרובים הקב״ה גאלם. But because they're part of the community, the אייבערשטער took them out. So the אייבערשטער says, as a klal, I will take out Yidden. The yechidim, there will be some yechidim that won't go out. Ah? And this, there is no bechirah to that. So you said there is no bechirah. As a klal. As a yachid, there is bechirah. If a guy chooses not to, he won't go out. I think the Rebbe will explain this is not so simple. והמובן מזה הוא, we understand here, דאף שהכתוב ביד חזקה וגו׳ אמלוך עליכם קאי על עניין הגאולה שמימי יחזקאל והלאה, the pasuk that the

Midrash quotes, where it shows that the אייבערשטער will be the melech no matter what, is a pasuk in Yechezkel. It's not talking about Mitzrayim, so talking about from his time on, כולל גם גאולה העתידה, even the future also. וכל זה מרומז בו גם הגאולה דיציאת מצרים. This is a remez for all the ge'ulot, including the ge'ulah of Mitzrayim. That what? That even by the ge'ulah of Mitzrayim, the Yidden had no choice. The אייבערשטער, I will take them out, but only the tzibur. כי גם גאולה זו היתה בזה האופן, even the ge'ulah of Mitzrayim was the same way, שהקב״ה הוציאם ממצרים ביד חזקה ובעל כרחם. The אייבערשטער took them out of Mitzrayim with a strong hand, by force. Ulam, but זה שהקב״ה השתמש כביכול ביד חזקה, this the אייבערשטער had to use force, that means even though it was against their will, he still took them out, היה רק להכריח את המרובים, כלל ישראל. To force Klal Yisrael. I will force no matter what. אבל לא בנוגע ליחידים. But individuals not. That means there were individuals who did not go out of Mitzrayim. They were takeh. וכמפורש במדרש, it says in Midrash clearly, שיש מן הרשעים שלא רצו לצאת ממצרים, those who did not want to go out, מתו בשלושת ימי אפלה. They died in the three days of darkness. And it says the reason they died then so the Mitzrayim shouldn't see them die so they shouldn't say, oh, you're also dying, but l'poal they died. So the eighty percent of Yidden was called yechidim? Yeah, they called yechidim. The tzibur, there was a there is a tzibur, there's still a community that went out. Yeah. Each one was a yachid. It didn't affect, there was an entity of Yidden that went out. That's what he said, it's In other words, it can't be that there would be no geulah. What happens if all the Yidden decide they don't want to go out? Hashem says, I'll take out Yidden. Individuals right now, who would choose veys ikh nisht if everyone would do, but l'poal there's no such thing. He would force there should be a klal of Yisrael to go out. Individuals didn't go, and some individuals takeh didn't go out. Why, why did he say his point? But even klal 80% died, no? That's what he's asking. I didn't What? It doesn't go with rov or miut. All he's saying is that there is going to be a nucleus of Yidden that will go out. Why do you say this? He knew that there would be enough Yidden to go out, called klal. Well, that's not that he's not saying that. He's saying that that for rabim, by by force, I will do. That's what he says, על כרחכם אני אמלוך עליכם. That means the Eibershter said, \"I feel if everyone...\" The Eibershter is speaking, but the Eibershter knows what's going to happen. But the Eibershter is speaking what he's telling is l'chatchilah what's going to happen. He tells משה רבינו, אהיה אשר אהיה, he tells Moshe Rabbeinu the Yidden are going to go out of Mitzrayim no matter what. But you should know, some of the people who yechidim will not go out. But as a klal, there will be a nucleus of Yidden. The Klal Yisrael will go out, the tzibur will go out. And happened to be there was the most Why say על כרחכם if he knows it's going to happen? It's going to happen, but why No, because maybe no one wanted to go. I mean not no one wanted to go, maybe they were He knew that it wasn't going to be What he said was, even if they will be like that, even if it would be like that, I would still take them out. And he told it to Moshe at the end of the פרשה, פרשת Shemot. He says, ביד חזקה יגרשם מארצו. It's going to go It's going to happen ביד חזקה. So, he said לפועל ממש not everyone didn't want to go out, but he's saying an inyan this is going to happen no matter what. So, the ערב רב, they wasn't considered Yidden yet? No. והנה בהשקפה ראשונה אפשר לומר, first glance you could say like this: דכיון שבפסוק זה אם לא ביד חזקה אמלוך עליכם הכוונה היא לגאולה העתידה, באמת this pasuk is not talking about גאולת מצרים. The pasuk that I will be a מלך on them ביד חזקה is talking about משיח's time. והמדרש לומד ממנו בשייכות ליציאת מצרים, and the Midrash uses that pasuk to apply it also to יציאת מצרים. הרי מאידך גיסא, so if we're the Midrash is comparing יציאת מצרים to the גאולה העתידה, so we compare the גאולה העתידה to יציאת מצרים. In other words, if they're both the same, so מאידך יש ללמוד בענין הכתוב בגאולת מצרים על הגאולה העתידה. So, עפ״י זה, if they're both the same, whatever we find by יציאת מצרים should apply to the גאולה העתידה, היינו שגם היד חזקה שבגאולה העתידה אינה מיועדת אלא למרובים. That just like by יציאת מצרים he says, \"I will force them out no matter what,\" but it's only the tzibur, but some individuals will stay, maybe the next geulah the same thing. Those people who will not want to leave this גלות טאקע won't go. That's what it seems like. Zot omeret, it means שההבטחה של התורה, what the Torah promised, ושבת עד ה׳ אלקיך ושב ה׳ אלקיך, that Hashem promises the end will be you will all do teshuvah and I'll take you all out, שסוף ישראל לעשות תשובה בסוף גלותם, at the end of the galut they will all do teshuvah and then the end will be that the Eibershter promises there will be a גאולה, נאמרה רק בנוגע למרובים, לכלל ישראל, ולא בנוגע ליחידים. It's only for the klal, just like by יציאת מצרים it was only for the klal, but there were some people who went out who who didn't go out, the same thing we will also because we see that the Midrash compares them. So, lichora, that's how we'd come to a conclusion. אבל באמת אי אפשר לפרש כן, we can't say that. כמפורש בפירוש רש״י על הכתוב ושב ה׳ אלקיך,

רש״י says in Nitzavim on this pasuk where Hashem says, \"I will bring you out,\" שהכוונה בזה לכל אחד ואחד בפרט! Every single No Jew will be left behind. Every individual. ולשון Rashi, Rashi says, אוחז בידו ממש איש איש. The Eibershter is going to hold every person, and he quotes a פסוק, ואתם תלוקטו לאחד אחד בני ישראל. I choose every single one, one by one I will take you out. הרי הבטחת הגאולה, ואופנה ושב ה׳, when the geulah will happen and how it will happen because Hashem will take us out, באה בהמשך, כחלק ומסובב מהסיבה של הגאולה ושבת עד ה׳ אלקיך. It goes בהמשך, what's going to cause the geulah? The teshuvah! שסוף ישראל לעשות תשובה בסוף גלותם, היינו שגם בזה הוא לכל אחד ואחד בפרט. Every Yid will do teshuvah, every Yid is going to go out. וכמו ש כן כותב Admor Hazaken, the Alter Rebbe writes sai in Tanya, sai in Shulchan Aruch, כל אחד ואחד מישראל בוודאי סופו לעשות תשובה. Every Yid for sure will do תשובה, כי לא ידח ממנו נדח, no one is going to be pushed away. So, here we see clearly that even though by Mitzrayim some people didn't go out, because the Eibershter said lechatchilah, \"If you don't want to go out, I ain't taking you,\" but in the גאולה העתידה, it's not going to be like that. That's what comes out. ועל פי זה נכללו בזה גם כל הרשעים, so according to this, that every single Yid will go out of galut includes the רשעים, אף אלו שלא ירצו לצאת מן הגלות, even those that don't want to go out. שגם אותם יעורר הקדוש ברוך הוא בתשובה, השם will even them awaken with תשובה, ויגאל אותם מהגלות, take them out of galut. As you can see, מפורש בכתוב, there's a clear pasuk: והיה ביום ההוא, you talk about שופר גדול. A day will come and they will blow a big שופר, ובאו האובדים בארץ אשור, even those who are lost in the land of אשור, והנדחים בארץ מצרים, those that are pushed away in the land of מצרים. And they will also come back. They will come, והשתחוו לה' בהר הקודש בירושלים, they're going to bow down to השם in ירושלים. שגם אלה ששקעו בגלות, even those that are אריינגעזונקען, sunk into the גלות, עד שנעשו אובדים ונדחים, what does he call them, lost, kicked away, ואין להם רצון לצאת מהגלות, they don't want to go out, they're lost in the they're happy where they are, גם הם יעוררו בתשובה, they will also get תשובה, עד שיבואו וישתחוו לה' בהר הקודש בירושלים. They'll also do teshuvah and they'll come. So, we see clear difference between the geulah of Mitzrayim that not everyone left, those that didn't want to go out stay stayed, and the גאולה העתידה, not like that. וכמו כמה פעמים פירוש לשון חז\"ל, the Rebbe is like I explain many times, pshat in the הגדה, בתשובה שאלת בן רשע בהגדה של פסח. We say to the rasha in the in the הגדה, אילו היה שם, לא היה נגאל. We say to him you're so bad had you been there, you wouldn't have gone out. שלכאורה תמוה, מהו הצרך מה התועלת, what's the purpose, what do we gain, לומר לרשע עניין שאינו שייך לסדר שזה זכר ליציאת מצרים? The seder is to זכר ליציאת מצרים and we're telling him something the opposite, something that is opposite to You're not going to go out. והביאור, the answer is שאין הכוונה בזה לדחות את הבן הרשע מהסדר, we don't mean to tell him and kick him away from the seder, see the like the people who go against the the kiruv idea of Lubavitch trying to have a re'ayah from the here, you see this a rasha, we tell him you ain't going out, we forget about you. It's not a kavanah. ולהודיע להודיע to tell him שהגאולה הימנו והלאה, that he's not part of the geulah, he's not going to come out. כי אדרבה! בתשובה אליו מדגישים, what we answer him we stress שרק שם, במצרים, לא היה נגאל. Had you been there, you wouldn't go out. אבל בגאולה העתידה, the future גלות גאולה, כיוון שהיא לאחר מתן תורה, since that already is after מתן תורה, גם הוא עתיד ליגאל. You know you're also going to go out, as bad as you are. Umimela, we say it, לפעול עניין נפלא דמתן תורה If you tell him because of Matan Torah you'll go out, that's not pushing him away. We care, we're trying to mekarev him, meorer him. אשר מאז אמר הקדוש ברוך הוא, \"אנכי ה' אלקיך,\" בלשון יחיד, since Hashem said, \"I am your God,\" singular, so the Eibershter was speaking to every single Yid, not to כלל ישראל, נמשך הוי' להיות כוח וחיות של כל אחד ואחד מישראל. When we say אנכי ה' אלקיך, the word אלקיך means your koach, that's what it says in Shulchan Aruch. When we say a ברכה, ברוך אתה ה' אלקינו, Shulchan Aruch says we have to have in mind Hashem Eibershter אלקינו is our koach. So, when we say אנכי ה' אלקיך, Hashem said, \"I, Hashem, am your koach,\" and he said it singular, to every single Yid. ולכן, כל בן ישראל, גם רשע כמוך, so we tell the rasha, even a rasha like you, every איד, מובטח הוא, שעל ידי כוח זה, סופו להיגאל, because the Eibershter gave, you'll go out from galut. Why don't we say that? Huh? Why don't we say that? Huh? Why is it only like remez? Or Why don't we say it clearly? We we say clearly. We say clearly. We say that's That's what to That's called clear. Saying you're bad, we don't want to say you're good, you're bad, and we stress you're bad if you'd be there, but we stress the davka being there to show you that you've still got to you're going to come out, no matter what. Yeah, but here he's saying by Yetziat Mitzrayim, they didn't go out. See. No, by Yetziat Mitzrayim, the resha'im, some resha'im. No, so, but, so this one maybe he won't do teshuvah now either. Here we're saying that the Eibershter promised that every Yid will do teshuvah, and mimeila, every Yid will go out. That's גאולה העתידה. That's גאולה העתידה, but Yetziat Mitzrayim, the Eibershter didn't say that, and some people who didn't want to go out didn't go out. But, that's for different that's the whole sichah that, so, different aveirot. We're talking here those that stayed were only those who didn't want to go out. Other people who did did עבודה זרה, גילוי עריות, went out, whether they did teshuvah or not, it's noch a zach, but they went out, but those that didn't want to go out, stayed. And the גאולה העתידה, everybody will go out, even We'll see in a second. Bald zayn. Bald zayn. אמנם, צריך להבין, the Rebbe says, let's understand why is there such a difference. Number one: הטעם שהקדוש ברוך הוא גאל את ישראל ממצרים, who why did he the the Eibershter take the Yidden out, it says, משכוסו פרשת שמות, it says in Shemot, what did he say? בני בכורי ישראל. ויאמר אליך, \"שלח את בני Send out my son. The Eibershter said, \"Why am I taking the Yidden out? Because they're my children. Yidden are son.\" היינו, מצד This happens to be a very deep sicha. You'll see later the the sicha is very krikhzt arein, very deep. The reason he took them out, because of the התקשרות של אבינו בני ישראל שהם בנים למקום. The Eibershter's our father and we are children. How do you move שכל אחד ואחד מבני ישראל שהיו במצרים, therefore, every Yid in מצרים, גם הפחות שבאישים, the lowest, הם בכלל בני בחי' ישראל, the part of of of being der Eibershter's child. כי התקשרות של אב ובנים, היא טבעית ועצמית. A father and a son are connected naturally, שאינה בשינוי וכולי, you can't change it. So, every Yid is a child of der Eibershter, no matter what. Therefore, כמאמר חז\"ל, בין כך ובין כך, אתם קרויים בנים. Der Eibershter says, \"בין כך, whether you're good or bad, you're my children, ולכן, להחליפם באומה אחרת אינו יכול,\" der Eibershter says, \"I can't change you.\" What? Le- let's, we're waiting, we're going This is what we're getting into. Wait. So, it says that you're child. A child is a child. Whether he does the worst things in the world, he's a child. וכיוון שכן, מדוע לא נגאלו כל בני ישראל במצרים ביציאת מצרים? If the reason he took them out, because you're a child, and a child, no matter what, every Yid is a child, how could it be some Yidden that didn't go out? That's one kashya. The second kashya is, בגלות מצרים היו כמה סוגים של רשעים. In גלות מצרים you had a lot of רשעים, אפילו עובדי עבודה זרה. Actually, it says in in in Midrash, when they came to the Yam Suf, he didn't want to split. הללו עובדי עבודה זרה, והללו עובדי עבודה זרה. And it wasn't lying. There were people who were עובדי עבודה זרה. No, no, no. Was he? עד שגם ביציאתם במצרים פסל מיכה עבר עמהם. There's a guy took out an עבודה זרה, פסל מיכה, ובכל זה זכו לגאולת מצרים. Michah himself came out with an avodah zarah, he was And he went out. And the reason is why? Cuz a עובד עבודה זרה is also der Eibershter's a son. ולמה לא נגאלו אלא שלא רצו לצאת במצרים? So, why davka those that didn't want to go out, they stayed? What's the difference? Is that the worst aveirah? Maybe you could say the worst aveirah is the A shvache aveirah is nisht gefehrlich. A big aveirah avodah zarah is the biggest aveirah. Not wanting to go out of Mitzrayim, is a It's bad. It's not the worst aveirah in the world. And it says those who died in the שלושת ימי אפילה? Those that didn't want to go out. What's the pshat here? So, two shailos: Why didn't everyone go out as banim? And what's specifically davka those that didn't want to go out of Mitzrayim? Okay, again, that's it. להבין זה בהקדם, לבאר עניין כפרת יום כיפור. I'll explain it by a different inyan. It comes to יום כיפור, דעת רבי היא שעל כל עבירות שבתורה, רבי holds, any עבירה, בין עשה תשובה, בין לא עשה תשובה, יום כיפור מכפר.

It's a machloket. Rabbi and the Rabbanan. The Rabbanan said say that Yom Kippur is mechaper only if you do teshuvah. And Rabbi says it's mechaper without teshuvah. אמנם, מודה רבי בכרת דיומא. Rabbi agrees that it doesn't mechaper on the karet of the day, meaning, כשעבר על איסור של עינוי ומלאכה ביום כיפור עצמו. If you're over on the melachah of Yom Kippur itself, you didn't fast, you did מלאכה, שאין יום כיפור מכפר על זה. That, it isn't mechaper. לכאורה, גם בזה יש לתמוה, it's a pele. וכיוון שעל כל העבירות שבתורה יום כיפור מכפר, since Yom Kippur, it's all of it, גם, היינו, גם על עבירות חמורות, יום כיפור all terrible עבירות, למה אינו מכפר על כרת דיומא? Yom Kippur, takeh, is a terrible aveirah, but it's not the There are worse aveirot and it's mechaper. Why is it not mechaper on the aveirot of Yom Kippur? ומבאר בזה Rogatchover, so the Rogatchover explains, כיוון שהחטא הוא בעניינו של יום כיפור גופא, since the aveirah is יום כיפור, הרי הוא עצמו בגדר גורם לחטא. Yom Kippur is the reason for your aveirah. Why is this called an aveirah, what you did? Because it's Yom Kippur. הרי אי אפשר שהגורם לחטא יהא גם המכפר עליו. אין קטיגור נעשה סניגור. You can't have the prosecutor should become the defender. So, if Yom Kippur is the reason for the aveirah, how could Yom Kippur forgive? The moment you mention Oh, why should he forgive Yom Kippur? Yom Kippur יום כאילו, Yom Kippur screams, \"You did something wrong.\" See, always like this, every other aveirah is nothing with Yom Kippur. An aveirah is bad, and the aveirah screams you're bad. Comes Yom Kippur and screams, \"Oh, but מצדי, no problem.\" But if the aveirah is because of יום כיפור, אין קטיגור נעשה סניגור. Right, because it's Yom Kippur. And al derech, we have a different place, also. Uh? So, the Rabbi brings it there, also. That's the Rabbi's a chidush in pshat by the מרגלים, but the simple pshat is why אחטא ואשוב, אין מספיקין בידו לעשות תשובה? A guy says, \"I will do teshuvah, I will do an aveirah because I know I could do teshuvah, so I'll do an aveirah.\" So, the Rogatchover says the same thing. What caused him to do the aveirah? The fact that he could do teshuvah. So, the teshuvah is the katigor, is the bad. So, the katigor should become the sanegor? אין

קטיגור נעשה סניגור. Same thing here, also. Because you go beyond. He didn't think of ahavah rabbah. When he thought of teshuvah, he thought of a שוואכע תשובה. That's not a קטיגור. וההסבר בסגנון תורת החסידות, if you want to use that That's the nigleh, that the Rogatchover says in נגלה, אין קטיגור נעשה סניגור. But the deeper pshat, the חסידות פשט is, pashut like this. ביום הכיפורים איז גלוי בכל אחד ואחד מישראל עצם ההתקשרות של הנשמה באלקות. Yom Kippur, there is a revelation of the essential connection of a Yid to the אייבערשטער, שלגבי בחינה זו, אין תפיסת מקום לחטא ועוון. Such a gilui, that aveirot don't mean anything. That's why every aveirah goes off. אמנם, בכרת דיומא, an individual on Yom Kippur, if he's עובר on יום כיפור, ומכיוון שהחטא הוא פגיעה מנגד לגילוי ההתקשרות, הרי שוב אי אפשר שההתקשרות תביא לו תועלת כפרת החטא. When In other words, when does the gilui help to take off the chet? If you're allowing it to happen. If you're fighting that gilui, you're not allowing that gilui to happen, so it doesn't come to you. על דרך זה, בנידון דידן, the same thing is with the Yidden that didn't want to go out, ah? No, it's a whole, mainly Ne'ilah. Mainly, it's a whole day, yeah. It's a יום שנתחייבו, like this homestuff is. על דרך זה בנידון דידן, the same thing is by here also.

האתערותא דלעילא, the גילוי מלמעלה להוציא את בני ישראל ממצרים, the fact that the Eibershter had this hitorerut to take the Yidden out, הוי מזה גילוי ההתקשרות של הקדוש ברוך הוא, אבינו, לבני ישראל, כנ״ל. The Eibershter is the father, we are children. There was a hitorerut by the Eibershter to be megaleh the fact that he's your father. And if he's a father, if he feels that he's a father, whatever the child does makes no difference. But, before I even read it inside, but if the child allows that gilui, that inyan of the feeling of a father to be there, if he's fighting the inyan of a father, it doesn't let. ומכיוון שזוהי התקשרות עצמית שאי אפשר בזה שינויים, since the fact that he's a father is so essential that it can't change, לכן נגאלו כל בני, כל ישראל ממצרים, גם הרשעים. הרשעים, de facto, de facto, banim, even the reshaim are children, and there was a giluy of the inyan that the Eibershter is the father of Yidden. אמנם, אותם הרשעים שמאנו לצאת ממצרים, those that didn't want to go out, ולהיות עבד לעבדים, and they wanted to stay an eved to עבדים, שהיפך מעבדי אתם, it's the opposite. They didn't want to be the Eibershter's avadim. ופשיטא שזהו היפך דבן חורין, certainly, they don't want to feel that the fact that the Eibershter's children, מאחר שבזה הם התנגדו לגילוי ההתקשרות גופא, they're fighting this גילוי ההתקשרות, לא ייתכן שגילוי זה יהיה בהם ענין הגאולה ממצרים. So this giluy can't take them out. וכנ״ל basically, in the Nigleh, if you with Nigleh words, אין קטיגור נעשה סניגור. They're they're fighting this inyan of giluy of of avinu, that they're children, and the Eibershter's father, so that doesn't work. Okay, that's a good ביאור, אבל עדיין אינו מובן. No, no, they're fighting the giluy of etzem. We'll see weiter. But the kashya will be, obviously, so that didn't that stopped it in Mitzrayim, so why the גאולה העתידה won't it stop? אמנם, עדיין אינו מובן, הרצון שלא לצאת מהגלות, this not wanting to go out of גלות, כשם שהיה זה בניגוד להתקשרות של הקדוש ברוך הוא לבני, לבני ישראל בגאולה שקודם מתן תורה, just like before Mitzrayim, because they were fighting this giluy, they didn't go out, כמו כן הוא מנגד גם להתקשרות והייחוד שנתווסף במתן תורה. So what changed by Matan Torah? Matan

Torah, what happened? אנכי הוי' אלקיך, כי כח הבא ביסוד חייך, the Eibershter became our חיות המביא לגאולתם העתידה של בני ישראל. Because the Eibershter is is gave became ours, that'll take us out of the out the galut, in the גאולה העתידה. אם כן, על פי הכלל דאין קטיגור נעשה סניגור, איך תהיה גאולה של אלו שלא ירצו לצאת מהגלות לגאולה העתידה? So how will that work in the גאולה העתידה? They're also going to fight. They're They're not only fighting the fact that the Eibershter is אבינו, they're fighting the fact that the Eibershter is אנכי הוי' אלקיך, too. So what did Matan Torah change? If they could fight it, and אין קטיגור נעשה סניגור, this this is also a fight. Why, in this galut, they will all go out? וביאור הענין, it's a deep inyan. The Rebbe is מסביר this is one of the שיחות where the Rebbe is מסביר the connection between the Eibershter and the Yidden, how deep it is. Till now, we said very deep. The Eibershter is our father, mamash like a father and a child. A father and a child is a התקשרות עצמי. I mean, you can't change it. And you still could fight it, and the Rebbe is going to be that there's a deeper hiskashrus? So he could. So that what happened here. He's fighting. A father could kill his son, and a son could kill his son. No, במחתרת, exactly. Over there it says if a son breaks into the father, the father could kill him because he's going to kill the father. Adrabah, but that's that's the pshat said. Nu, obviously, we be'etzem, it's an essential, but we're going to say that that's not sof sof, there's a possibility to fight it. והראיה, in Mitzrayim, they fought it, and they davka didn't go out. And then they they won. They fought it and and they succeeded. When we're finished with the sicha, when the sicha was written, there was originally the fall. There was like a deeper We're going to explain it here, but the Rebbe wrote, why do you have to go into this very complicated inyan? And what Actually, I wrote the sicha, the Rebbe wrote, why, מדוע מכניסים ענינים מסובכים כאלה? Complex. Complex. But even the way it's written, without going even deeper, is also pretty deep. We'll see. וביאור הענין: החידוש והעילוי דהתקשרות דבני ישראל, דהקב\"ה בישראל שנתחדש במתן תורה, we know like this: this that we said that Yidden are children of the Eibershter was in Mitzrayim already, before Matan Torah. So what happened at Matan Torah? At Matan Torah there was an extra, something extra happened.

מצינו שני ענינים, two, two things happened. בשעת מתן תורה בחר הקב\"ה בישראל, the Eibershter chose the Yidden. כדמוכח גם מהלכה בפועל, there's a הלכה, Shulchan Aruch Admor Hazaken, the Alter Rebbe's שולחן ערוך, שכששיאמר ובנו בחרת מכל עם ולשון, you have to keep מתן תורה in mind. When you say before קריאת שמע ובנו בחרת, when did that happen? So you have to keep in mind מתן תורה. מתן תורה the Aibershter chose us. Now, what was before? Before he didn't, hasn't chosen us yet, מתן תורה he chose. So what was before? Before we were children. It says, בני בכורי ישראל. Something extra happened: he chose us. We'll see. No, that's. We'll see. בני בכורי ישראל, כלל ישראל is a בן. That's before. מתן תורה, אתה בחרתנו מכל העמים is מתן תורה. One thing. Another thing: בני ישראל נעשו משועבדים ועבדים להשם. Before we were children, now we became avadim. When we say אם כבנים אם כעבדים, so avadim happened by מתן תורה. Before מתן תורה we were not avadim, we were banim. כמאמר רז\"ל: אזן ששמעה על הר סיני כי לי בני ישראל עבדים עבדי הם. Says why do you make a hole in the guy's ear when he wants to stay? Because by מתן by סיני you heard עבדי הם and now you want to stay an eved? And it's a pele! When did the Aibershter say by הר סיני עבדי אתם? הר סיני he said it? It's Parashat Bechukotai, Parashat Bechukotai, it's not Mishpatim. Not in Mishpatim, it's Parashat Bechukotai. So the mefarshim talk about it, what Rashi means by הר סיני. Yeah, it's included, but the לשון הפסוק where it says כי לי בני ישראל עבדים עבדי הם was not said by סיני. Anyway, but that's what Rashi says. וכמו שנאמר בענין מתן תורה בפרשת שמות, in Shemot it says by בנוגע למתן תורה, בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה. Said that when you go out of Mitzrayim you'll serve the Eibershter, but it says תעבדון, you'll be avadim. And that was הר סיני. Okay, so it's two separate ענינים לכאורה: he chose us and he made us avadim. ושני ענינים אלו שייכים זה לזה, כדלקמן the Rebbe will explain it, what's the shaychus? So it's two things: what's the connection and plus second thing, what is the maalah of being an eved over a ben? What is the maalah of having being chosen by the Eibershter over the fact that the Eibershter is our Father? Lichorah father בשר מבשרי. והנה החידוש והיתרון שבהתקשרות על ידי שבחר בבני ישראל על התקשרותם מצד היותם בנים למקום, to explain what is the maalah of the fact that we are connected to the Eibershter because he chose us over the fact that we are his children, יובן מענין הבחירה באדם למטה. Let's understand what is taytsh choice? Let's analyze what is the inyan of choice by a person.

רואים בחוש, we see פשוט בגשמיות, דכאשר האדם בוחר באיזה דבר, when a person chooses something, רצון זה הוא בתוקף יתר מהרצון הטבעי שיש לו לאיזה דבר. He wants it more than, there's certain natural thing that you like, but something that you decided I want it, a תוקף עקשנות, you're going to stick for that much more than something that naturally you want. והטעם בזה, the reason is, הטבע של האדם תכונה הוא. When we say you have something naturally, what peshat naturally? Naturally means הגדרים של מציאותו. Your metzius and what your metzius, the details of your metzius has a connection in this natural way, that's like nature. Actually, the word teva, what does the word teva mean? Teva means from the word מטבע. What's a מטבע? A form. It's a form, it's a certain form which is הגבלה. The הגבלה says, it's called כל המשנה ממטבע שטבעו חכמים בברכות אינו יוצא. כל המשנה שטבעו חכמים הולד ממזר, I mean, it's So teva means limitations. The form means formed like this and not something else. So if I have something that I have bateva, that means it comes because of my metzius, my gedarim. ומצד טבע זה בא גם אופן ההגדרה והמדידה של שאר הגדרים, כוחותיו, חושיו ותכונותיו. And according to my teva, that's my sechel, that's my middot, that's my chushim, everything is limited to the limitations that I am limited in, that I'm formed. formed in. ולכן כאשר ירצה איזה דבר מצד הטבע שלו, so if a person wants something because that's my טבע, הרי תוקף ושיעור רצונו, תלוי בתוקף ומידת הטבע שלו. So how, how much do you want it? As much as my nature is. It's limited to what I am. אמנם ענין הבחירה האמיתית היא מצד עצמותו יתברך שלמעלה מגדרי הטבע עוד. When I choose something, it's not limited to who I am and to my teva. כי אמיתית ענין is a tifer inyan, cuz bechira is the tiftste inyan in חסידות, כי הרי

אמיתית ענין הבחירה הוא כשאין טעמים וסיבות לבחירה. The real taytsh of bechira, when we say בחירה חופשית, free bechira, is when there is no reasons. If there is if my teva wants it, let's say על פי טבע I like an apple, so if I have an apple and an orange laying here and I choose an apple, that's not real choice. You know what? You had no choice. Avadai physically you could take a eat the orange too, but there's something that's forcing me to do it. What's forcing me? My teva. Actually, which would you rather have? Pectin or vitamin C? Okay, exactly. So if a guy chooses, it's not choice. In our lashon we use the word choice because that's the שם המושאל, but the real taytsh of choice means that it comes because I decided there is nothing pushing me. That's why he says there is no reasons, היינו שאין לו נטיות המחייבות לבחירת הדבר הנבחר. There's nothing in netiyah that makes you choose because of that reason. אלא שבוחר בבחירתו החופשית, you choose free. אבל כאשר בוחר בדבר מצד הטבע והציור שלו, you choose because that's what I like, that's my ציור, הרי מוכרח הוא בבחירתו מצד טבעו. So your teva makes forces you to do it. So when we talk the real taytsh of bechira means that there is nothing that's limited. Why is it? Beyond my limitations. That's when it's called bechira. But by a person, why does he takeh choose? Teva. Yeah, but that's not the real taytsh of bechira. But when we say by a yid who chooses in mitzvot and something this has so much to it because when we say a yid has בחירה חופשית, it means that there is nothing pushing him. That's not, there's nothing pushing him to do it, but that's not true. In דרך הפשט, פשט looks like it. Why am I putting on tefillin tomorrow? Every mitzvah you have בחירה חופשית. I could put on tefillin tomorrow or not. Not to please anybody. I don't please. I'm used to it. I was raised that way. That's a You? No, you're also used to it. For the last 60 years you're That's a free choice. You don't have a choice. You're used to it. That's right. That's what I'm saying, so it doesn't look like a free choice. But I'm not going into the, but the real taytsh of bechira, certainly when the Eibershter chose Yidden, we say the Eibershter chose Yidden, it's not the פשט he chose Yid because we're so good. That's not choice. If we're so good, then he had a choice? There's a לשון in the דער Rashab writes in the in a שיחה in Torat Shalom, וועמען דען זאָל דער אייבערשטער אויסקלייבן? איוואנקען? A שיכור, a goy, אודאי he chose. That's not real choice. Choice is פאַרקערט, בעצם, higher than because of what we're good. בעצם the Eibershter's שייכות. See, on one hand the word choice, the real choice means there is no reason. So why did I choose? אַן אָנגעכאַפּטע משוגעת. If I have two apples and they're exactly the same, why do I choose one over the other? There's nothing in me, in my טבע, that make me choose it cuz this both the same. I don't know, but it's something that I did. And by the same reason, you choose one apple that's exactly the same, the תוקף of your רצון is not going to be overwhelming. You took it. He, טאקע, there not. There not. But when you choose like a Yid and a goyim, we say the Eibershter chose, like he chose the Yid, he did he chose him even if a Yid and a goy were the same. That's what there's a פסוק says, הלא אח, תניא says, הלא אח עשו ליעקב, ואוהב את יעקב ואת עשו שנאתי. What's the פשט? If עשו and יעקב are not אחים, אחים means they behave the same way, then then the Eibershter there's no חידוש that he wants us. אודאי, what is it. Even in a case where we're equal, he chooses us not because of any reason. So by a person why it's not because of any reason? אזוי. I don't know, my hand just moved that way. But by the, but what the point that we're trying to bring out here, it came completely from nothing in the apple that made me choose this apple. So what does it mean ויבחר

בך כי אתם המעט מכל העמים? Not because. כי אתם, ויבחר בך... No, it says even though you're מעט, even though you're מעט. It says לא מרובכם, if you're the most you could say the Eibershter would choose you. עם קשה עורף... No, that says another thing. You forgive us כי עם קשה עורף הוא. No, כי could mean like that. It says don't think I chose you because you're so much, you know. A person, if you have these are a lot, these are a little, I'll choose the bigger one. No, no, because because you're not the biggest, you're the me'at, and nevertheless I chose you. Then there's deeper pshat in me'at because you have bitul, this and this. Yeah, but that's not the real bechirah. That's a certain מדרגה. ויבחר בך... Yeah, yeah, yeah, that's. So there's the word bechirah has שם המושאל and שם התואר. Sometimes we use, like we use a lot of times the word bechirah, but the real אמיתת, it says the lashon here, the לשון, אמיתת ענין הבחירה. There is בחירה סתם when we say, so אמיתת ענין הבחירה is it comes completely completely from the עצם of the person for no other reason. Not מצד the thing, and not מצד my teva. כדמוכח גם בענין הבחירה עצמה. You see by בחירה שאדם יוכל לבחור גם בדבר שהוא היפך זה שטבעו מחייב, like sometimes you could choose something which is against your teva. ולכן הרצון שמצד הבחירה הוא בתוקף יותר להיות שבא מעצמותו. So the רצון הבחירה is deeper. If a ratzon that comes from my teva is limited to my teva. This is בעצם שייכות, no other reason, no teva, beyond any teva. So that's by the person. ועל דרך זה, this is a משל כביכול למעלה. רצונו ואהבתו של הקדוש ברוך הוא אל בני ישראל מצד היותם בנים למקום, the fact that we're children and the Eibershter is our father, he's אבינו, הוא כעין כביכול רצון ואהבה של אב לבנו. It's like a father loves his son. Why does he love his son? Because that's his nature. That's that's an emet, the nature of a parent to love a son. No. That essential is a nature. The nature of a father is essentially to love his son. היינו התקשרות בציור ובבחינת פרטים כביכול. When we say the Eibershter loves us, it's like a father loves his son, that's a specific type. So there's a מדרגה called אבינו and that מדרגה is a limited concept of אבינו, וממילא he loves us. מה שאין כן בעת מתן תורה שבחר הקדוש ברוך הוא בישראל, when the Eibershter chose us, שהבחירה היא מעצם הבוחר שלמעלה מכל ציור הנ״ל, בחירה comes from the עצם, היינו שהרצון והתקשרות היא מבחינת עצמותו ומהותו ממש המרומם מכל התארים, there's no תארים, higher than kivayachol the טבע of the Eibershter, whatever we could say טבע. So this is an התקשרות deeper than the התקשרות of אבינו. It's an התקשרות complete, cuz אבינו is also a ציור. The emet is like, why does a parent love a child and do everything for a child? That's the טבע. עד כדי כך, I remember the Rebbe once explained, it says in some places that כיבוד אב ואם is a חוקה. The קשיא, why is it a חוקה? It makes a lot of sense. Your father and mother took care of you when you couldn't help, you this, so and they cared for you and they gave their life for you, so you shouldn't repay them back? And some מפרשים טאקע bring that, that this is So why is it called a חוקה? So the Rebbe says, because a person could answer, you think they did it for me because they love me? That's to satisfy themselves. It's their nature. A father can't see a son suffering. Not So it's really, it bothers him. So it's not really So it's a טבע. So that's limited to that טבע. And here we're saying it's higher than the טבע. It's completely beyond, if you have בחירה. Is this טבע also close to Hashem? The love that you have for your children is a reflection of Hashem's love towards Yeah, yeah. Yeah, but he loves us as a father. So therefore it's So there's the ultimate, but then but there's a higher מדרגה. That higher מדרגה doesn't exist by a father to a son. That higher התקשרות with בחירה. It doesn't say a father chose a son. There it is the עצמות׳דיקע התקשרות, in that level of עצם. But here there is a level higher. והנה זה פעל גם בהתקשרות בני ישראל אל הקדוש ברוך הוא לאחר מתן תורה. Just like the Eibershter had his התקשרות from the עצם to the Yidden, the Yidden to the Eibershter. שתהיה לא רק מצד הטבע והציור שלהם, that Yidden loved the Eibershter, connected not only because an Yid is a child, a child connected to his father, כי אם מצד עצמותם, the עצם. וזה מה שנתחדש במתן תורה להיותם בחינת עבדים, that's the idea of becoming avadim. The connection of a ben is limited to the teva. An eved doesn't have the teva of liking his אדון and connecting to his אדון. So that's the maalah of an eved. It doesn't have the maalah of a of a ben, but this כמו מבואר Hemshech תרס״ו, it says in ס״ו like this,

בההפרש בין בחינת בן לבחינת עבד בעבודת השם. He says there are two types of serving Hashem: being a eved, being a ben. The difference is: הבן אופן עבודתו כמו טבע בנפשו, a ben likes to do, it's in Tanya that, וכמו שטבע הבן להימשך אחר אביו באהבה רבה ועבודה תמה, just like a son likes to loves his father, bateva goes after his father, loves him, wants to help him, מדרגה בנשמה שנקראו בנים. So if you serve Hashem as a ben, that means, like, טבע בנפשם. It's a teva in an איד להימשך אל יתברך, to get nimshach to השם, ולהתלהב באהבה רבה לו לעבדו, to get התלהבות להשם and to serve him. אבל אין זה עבודה מכח עצמו מבחירתו. It comes because there's a teva beyond basically, they're not in control. It's their teva, so they're limited to the teva. ולכן אינה נקראת בשם עבודה כלל. By Hashem. Huh? Given by Hashem. Given by Hashem. And it's not called avodah. You're not even working. If it becomes your teva, that's not work. Work is against your teva. מה שאין כן עבודת העבד, שאין זה מצד הטבע שלו, it doesn't come from טבע, ואדרבה, הוא עובד היפך היפך הטבע, to be an eved is against your nature, אלא שהוא מצד עצמו בכח עצמו מתקשר ומוסר את עצמו להקב״ה וליתברך, but it comes from within yourself, that you yourself decided, not because of

your teva, because of your essence, you want to serve him, עד שהוא מתבטל בכל עצם מהותו, you mevatel your whole מהות, ואינו מהות ומציאות לעצמו כלל, you're not at all. That's what an eved is, he's mevatel his מהות, אלא שכל מציאותו היא מציאות האדון בלבד, his whole metziut is the adon, like in halachah. That's a higher madreigah. Okay, so now we know what happened by Matan Torah. Said like what? Halachah, like what halachah? Yeah, we find this in halachah, that that כל מה שקנה עבד קנה רבו, that in halachah an eved is no metziut. You find that in halachah. So in avodah, it means that you're no metziut. Okay, this is the chiddush of Matan Torah. An eved is not a child, it's not a part of you, it's something separate, so it's kind of counter I know, but here we have both! So we have a ben, and in that that ben became an eved. It's not stam separately an עבד, בן שהוא עבד. So we have the maalah of a ben, which is a maalah, but on the other hand we have the same ben has a maalah of an eved that he's bateil to the Aibershter from his own metziut, higher than his teva. על פי כל זה, now יבואר ההפרש בין הגאולה מגלות מצרים, שלא הניחו לבוא לאלה שלא רצו לצאת ממצרים. Now we'll understand the difference. From the people that came out of Mitzrayim, not everyone went out. Those that didn't want to go out stayed. Ay, there was a gilui the Aibershter is Avinu? וכיון שהתנגדו לגילוי ההתקשרות של אבינו שבשמים עם בני בחירי ישראל, since they were fighting the gilui of the Aibershter being a father and we being the children, שפעלה היציאה ממצרים, that's what made the יציאה ממצרים. And if they were fighting it, so there was no יציאה. אין קטגור נעשה סניגור, we said before. ובין the difference between that and הגאולה העתידה שבה יגאל כל אחד ואחד מבני ישראל. This גאולה everyone will go out, גם אלה שלא ירצו לצאת ממנה, even those not. אף על פי שגם זה לכאורה בניגוד לגילוי דאנכי הוי' אלקיך שממנו הגאולה כנ״ל, you ask the kashya! They're fighting now by Matan Torah what happened? אנכי הוי' אלקיך, they're fighting that too! So אין קטגור נעשה סניגור, it shouldn't work! So why will they go out? So he says the difference: דהיות והתקשרות זו דבני ישראל להקב״ה מצד היותם בנים למקום, מצד הטבע, the התקשרות in Mitzrayim was only there from as being children, that's teva. לכן היה אפשר לבן ישראל במצרים להתנגד להתקשרות טבעית זו כמו בבחירה, בבחירה חפשית. A Yid has bechirah, could fight that teva!

וכיון שבא מעצמותו של אדם שלמעלה מגדרי הטבע שלו, בחירה is higher than teva. So he could choose to fight the teva. So if he chose not to go out, he's fighting the teva of being a בן, ממילא that didn't work, so it didn't help. ומהאי טעמא, therefore, לא הועילה ההתקשרות להוציאם ממצרים, because that didn't help. Because even though the Aibershter was מגלה his being אבינו and they were בנים, but they're fighting that, and they could fight it. אמנם לאחר שבחר הקב״ה בבני ישראל במתן תורה, but after the Aibershter chose Matan Torah, what happened now? שהתקשרות זו להיותה מצד הבחירה, this connection, since it comes from בחירה, היינו מצד עצמותו ומהותו ממש, it came from the etzem of the Aibershter, higher than the fact that he's אבינו, which is like a טבע, פעלה גם כן בבני ישראל להיות התקשרותם להקב״ה מצד עצמותם. So now we're connected to the Aibershter higher than teva, from the etzem. וממילא בכל עצם מהותם ומציאותם, that every הרי מובן ששוב בעצם אי אפשר ליהודי להתנגד להתקשרות זו. You can't fight that. כיון שבמהותו ועצמותו הוא חלק אלוקות. We're saying every Yid is חלק ממילא when it was not from the etzem, so the bechirah of fighting it is higher than than the connection. The Eibershter has the bechirah, not us though. No, that's what you have to see the whole time. That since the Eibershter made the bechirah, we also have the bechirah. It's a זה לעומת זה, it's a מדה כנגד מדה. That's what he said a few times. So just like He had it, this made it, why are we avadim? That's in us. His bechirah made us being avadim. Avadim

means that we have the bechirah in Him. Avadim means that we're connected to Him beyond any any teva. So now that we have that, so we're etzem, so we can't fight it. ומה שבחיצוניותו אינו רוצה לצאת מהגלות, הרי זה היפך אמיתית בחירתו העצמית. Since etzem he has that darga, he can't fight it! He says it, that that it can't be, it doesn't take place! Ve-lachen muvan, therefore סוף סוף תתגלה בחירתו העצמית, therefore it will become בגילוי, שיבחר ה׳ לחלקו לגאלו, גם בגילוי. Every Yid, we're going to choose it, means he'll do teshuvah. שיזכו כל אחד ואחד מישראל לעשות תשובה, ובסוף גלותם מיד הן נגאלין, they go out of galut. This is we learned this so this is something that you have to learn for three hours and arayntrachten this, and this is such a the The Rebbe is megaleh here the connection of a Yid to the Eibershter. Because people don't Some people think the connection between a Yid and the Eibershter is because of תורה ומצוות, which is true. You connect yourself. That's not the only connection. A Yid, the neshamah is connected to the Eibershter, that's a child of the Eibershter, and no matter what. But this it's not Even higher than the connection of a father to a son, which is a which is a teva in It's an atzmiyusdike connection, which is חלק אלוק ממעל ממש, exactly. Eved is more than a ben? Eved more than a בן? No, it says in סמ״ך ו״ו, an עבד is more than a בן. Because an עבד, אפילו in פשוטע ענינים, an עבד, עבדא בהפקירא ניחא ליה, and nevertheless he gives himself over. Which is his טבע is he's going against his טבע, overriding his טבע. מה שאין כן a בן loves his father, is not overriding So what's stronger?

Do we have we have any any record about how the the children of Rabbanim that became Rabbanim? No. How they behaved towards their parents? I mean we know that how the Rebbe was is pretty great. So all were like that? All all the children of Rebbes were like that? The ones that became the Rebbe after them, the other ones not all the same. למשל the Maharil, the Tzemach Tzedek's one of the oldest sons, he was a צדיק, a קדוש וטהור ממש. So the Tzemach Tzedek, he was מקושר to the Mitteler Rebbe. And when the Tzemach Tzedek, his father, became Rebbe, not so much. Not so much. Till once the Tzemach Tzedek took a trip, had to go different places, and he took him along. And the Tzemach Tzedek came, after a few weeks came back, he told his Rebbetzin, \"One thing I gained from this trip: Mir iz tzugekumen noch a chossid.\" She said, \"ווער?\" \"The Maharil, my son.\" Because that's when he became מקושר. הרי חיוב הדבר שאינו רוצה, is it so? So if it is, is this that

it's מצד החיוב, you you got the חיוב הדבר, right? חיוב הדבר and and not is בטבע, you're stopping in the middle. Oh, so and and not what? שלילת הדבר שאינו רוצה? שלילת הדבר שאינו רוצה. Whatever he wants when he chooses to want, and whatever he chooses not to want is is completely, is is full, 100%. מצד אלוקות. Not to want means...