His father was upset, so once a rav came to town, so he told the rav, \"Please test my son. Because you'll test him and obviously he won't know, that will be a shtikel mussar for him that he should start learning.\" So he tested him, he comes back to the father and he says, \"I have to tell you one thing: your son learns.\" \"ווי אזוי, ער שטיפט אז ער לערנט ביינאכט, ער לערנט?\" So he says, \"How do you know?\" \"I tested him, he knew very good. I saw many miracles happen. One miracle never happened: אז מען זאל נישט לערנען און קענען, דאס איז נאך נישט געווען. That never happened! Not to learn and to know never happened.\" \"Okay.\" \"עשירות could happen. You can win the lottery. עשירות someone could come and leave you a ירושה overnight, so it could happen. No, but a talmid chacham...\" \"With a talmid chacham it ain't gonna happen. שטימט.\" Mr. Bronfman used to say l'chaim, Mr. Bronfman used to give people a bracha: דער אייבערשטער זאל העלפן, איר זאלט זיין א תלמיד חכם, איר זאלט זיין א גביר. Amen. בתחילת פרשתנו, in the beginning of our parsha, meaning פרשת וארא, מסופר את דברי השם אל משה. The Torah tells us what Hashem said to משה במענה על טענתו בסוף פרשת שמות למה הרעותה לעם הזה, as an answer to Moshe's taana in the end of Parashat Shemot. It says the Eibershter sent Moshe to Paro. Basically what he was telling him: go to Paro and take the Yidden out. Moshe expected he'll go to Paro, that will start the procedure, the process of the Yidden going out of Mitzrayim. L'poel what happened? He came to Paro, it went worse. That's when Paro made it harder. So Moshe טענה'ד to the Eibershter, \"למה הרעותה, why'd you make it harder? למה זה שלחתני, why'd you send me?\" So the Eibershter answered him like this. It says, \"וידבר אלקים אל משה\", השם spoke to משה, \"ויאמר אליו\", he said, \"אני הוי״ה. I'm השם. וארא אל אברהם אל יצחק ואל יעקב\", I revealed Myself to אברהם, יצחק, יעקב, \"בקל ש-די\", with the name ש-ד-י, \"ושמי הוי״ה לא נודעתי להם\", but the name הוי״ה I didn't tell them. \"וגם הקימותי את בריתי אתם\", but I made a brit with them, \"ואזכור את בריתי\", and now I remembered My brit. \"לכן אמור לבני ישראל אני הוי״ה\", tell the Yidden that I'm הוי״ה, \"והוצאתי אתכם מתחת סבלות מצרים\", I will take you out from the load of Mitzrayim, \"והצלתי אתכם\", I will save you, \"וגאלתי אתכם\", I'll redeem you, \"ולקחתי אתכם\", I will take you, \"וידעתם כי אני הוי״ה\", you will know. That's the pasuk. משמעות הדברים לפי פשוטם, פשט פשט in the pasuk, what is the answer to his she'eilah? Moshe asked a kashya: why did You do worse? What did the Aibershter answer him? So the peshat peshat is, the Aibershter told Moshe like this, שלא יידאג משה שהבטחתי והצלתי את עמך. Moshe said, \"You didn't save them. Made it worse. You sent me to save them and you didn't.\" So the Aibershter's answer: כעת הגיע הזמן לקיום הבטחת השם לאבות. Yeah, now it's going to come, don't worry. You're worried that it's not happening, I'm telling you, it's going to happen. Now the time came I should keep My promise to the אבות, ויגאל את בני ישראל ממצרים, I'm going to take the Yidden out of Mitzrayim. Fine. So this is a simple peshat in the pasuk. אבל צריך ביאור, what we need to understand is, מהו ענינו של ההקדמה, what is the purpose of the introduction he gives before he said the second half that I am going to keep My promise and I'm going to take him out? Before that he said, \"I revealed Myself to the avos, and I didn't tell them My שם הוי״ה.\" What is the purpose of that? What does that noge'a to his answer? And not only that, it's הממעטת לכאורה בערך הבטחה של האבות. If anything, it makes it less. See, what he's tried to say: don't worry, I promised the avos, I'm going to keep it. What he's doing now, he's making his promise to the avos not so gevaldig. After all, when I revealed Myself to them, and I promised them, it wasn't really the real thing. It wasn't really בשם הוי״ה. What's the purpose? שוארא אל אברהם בקל ש-די ושמי הוי״ה לא נודעתי להם, I didn't tell them. How does that help the answer? All he's trying to tell him is: you're worried that I'm not keeping it, I'm going to keep it. I promised, I'll keep. So bichlal the she'eilah, what is the purpose of the mentioning that he did didn't know שם הוי״ה, so big deal? And especially in this case, it seems to minimize, it makes it less, the importance of the promise is less. ופירש Rashi מבואר, Rashi says like this: שכוונת הכתוב שבימי האבות עדיין לא קיים השם הבטחתו. Rashi says like this, what the pasuk means to say, you should know that I didn't keep My promise yet in the time of the Avos. וזהו, that's why he said ושמי הוי״ה לא נודעתי להם, I didn't tell them My name הוי״ה, so Rashi taytsh'es לא ניכרתי להם במידת אמיתית שלי. I didn't really reveal Myself to them with the real emet, a true midah of Myself. כי משלא קיים עדיין הבטחתו, so forget, it's trying to say till now I didn't do it yet. And why didn't I keep it yet? Because time wasn't right, there was no real גילוי of Myself to him, memeila the time hasn't come. ועתה הגיע הזמן לקיום הבטחתו, now it came. So the Rebbe says, אבל עיקר הקושיא במקומה עומדת. The kashya is still there. למה נפקא מינה כאן זה שבימי האבות עדיין לא נתקיימה הבטחתו של הקדוש ברוך הוא? Why does he have to stress here that in the time of the Avos it didn't happen, and he's telling him why it didn't happen because they didn't have שם הוי״ה? But that's not an answer to his she'eilah. His she'eilah was one thing: You sent me to save the Yidden, you're not saving them. I have a problem, I'm worried. So the Aibershter said, \"Don't worry, I'll fulfill my הבטחה, I'll keep the הבטחה, I'll keep my promise.\" But why does he have to start off that, \"I didn't tell them שם הוי\"ה\"? Ve'od, another she'eilah. כל דברי התורה הן תורה, לשון הוראה, נצחית. Torah, it comes from the word הוראה, a lesson. So everything in the Torah is a lesson, an eternal lesson, לכל אחד ואחד מישראל עד סוף כל הדורות, every Yid, in all generations. So the question is, מהי ההוראה אלינו מידיעה זו ששמי הוי\"ה לא נודעתי להם? What lesson do we take from the fact that He didn't let the Avos know the שם הוי\"ה? What what is it good for us? I mean, it's the time of the Avos, whatever happened to the Avos happened, why is it noge'a? גם יש להבין, we also have to understand דיוק הכתוב, the דיוק in the pasuk where it says, \"וארא אל אברהם, אל יצחק, ואל יעקב\". Hashem said, \"I revealed myself to Avraham, to Yitzchak, and to Yaakov.\" לכאורה הוה ליה לקצר, should have said it short, \"וארא אל אבותיכם\". I revealed to the Avos. Everyone knows who the Avos are. Okay, another, why did you have to mention their name? וגם, also, אם יש טעם שרצה לפרט שמם של שלושת האבות, if there is a reason why He doesn't wants to mention for some reason their names, הוה ליה למימר, He should have said, \"וארא אל אברהם, יצחק, ויעקב\". ומדוע מפסיק ביניהם בתיבת \"אל\"? Why does He say the word \"אל\" every time? \"אל אברהם\", so \"אל אברהם\" once it has to say, \"I revealed to Avraham\", just \"to Avraham, Yitzchak, veYaakov\". It says, \"אל יצחק, אל יעקב\". Something is trying to stress them, and the point is he's trying to mention each one individually. Why? What's noge'a here? Okay. So, he starts to answer like this: על הפסוק \"וידבר אלקים אל משה ויאמר אליו אני ה'\", on this pasuk where it says Hashem spoke to Moshe and he said, \"אני הוי\"ה\", Meva'er Rabbeinu Hazaken, so the Alte Rebbe explains that, שיש בזה לא רק נחמה והבטחה, that the truth is, this is not just a nechamah, comfort, and a promise, \"Don't worry, I'm going to do it\", אלא גם תשובה ומענה על טענת משה \"למה הרעותה לעם הזה\". Yes, this is an answer to Moshe's complaint, \"Why did you make it worse?\" How is it an answer? A second pshat is חבל על דאבדין ולא משתכחין, why are you asking questions? No, it's an answer! Yeah, yeah, yeah, but it's not an answer to answer his she'eilah, it's just telling him, \"Don't ask questions.\" Avraham, Yitzchak, Yaakov didn't ask questions. They had all kind of... And why are you asking? He's telling him off! It's not answering his question. But this is an answer to the question. Why? כי בזה מדגיש, by saying these words, he's stressing שעיניינה של גאולת מצרים הוא, what's the inyan of Geulas Mitzrayim? So normally we know, what's Geulas Mitzrayim? The Yidden worked very hard, Geulas Mitzrayim is take away, they won't have hard labor. Also, He's going to take them to Eretz Yisrael, all kinds of good things. That's not the inyan of גאולת מצרים, the real inyan. What is it? התגלות שם הוי\"ה. גאולת מצרים is when Hashem reveals His name Havayah. אני הוי\"ה. וכמפורש בהמשך הכתובים, like it says further, \"לכן אמור לבני ישראל אני הוי\"ה\". Tell them אני הוי\"ה. \"וידעתם כי אני הוי\"ה\", you're going to know I'm הוי\"ה. וכדי לזכות לגילוי שם הוי\"ה, and in order to get the גילוי, the revelation of this high מדרגה, שם הוי\"ה, שהוא גילוי עליון ביותר, it's very great, צריך להיות תחילה קושי, the גלות קשה ביותר, הריעותא. Has to be bad. In other words, and as the way the Rebbe will explain, in other words, to, he's going to explain why, but to get to a great גילוי, there has to be first a גלות. Has to be, in order to get to light, you have to have darkness. And there, it means you have to have ביטול, פשוט. To be a כלי to the גילוי שם הוי\"ה, the Aibershter wanted to be מבטל the Yidden. You have to have a real ביטול המציאות, and that comes through hard labor. So from that, we understand, the greater the גילוי is, the harder it has to be, the worse it has to be. That's the answer of the Aibershter. The Aibershter said to Moshe, he asked him, \"I thought I'm coming, I'm starting the process of the גאולה. What's happening? Really, you made it worse.\" So the Aibershter says, \"Yeah, yeah, that's the beginning of the process. Because the גאולה is גילוי שם הוי\"ה, and to have גילוי שם הוי\"ה, there has to be a ירידה. And since it's such a great גילוי, it has to be a very great ירידה. That's exactly what I did. I פשוט started the process of bringing the גאולה. I made it worse for them, so now they're able to have the גילוי שם הוי\"ה.\" Ah, ומטעם הכתוב, ומוסיף הכתוב, and the pasuk adds this, שמטעם זה לא היה גילוי זה בימי האבות. Why takeh wasn't the גילוי הוי\"ה in the time of the Avos? \"וארא אל אברהם... בא-ל ש-די ושמי הוי\"ה לא נודעתי להם\". I didn't tell them הוי\"ה. Why? So he's telling him, כי מעלה נפלאה בגילוי זה, this giluy is such a great giluy, something so great, שאפילו האבות לא זכו לה. Even the Avos didn't get it. \"ושמי הוי\"ה לא נודעתי להם\". I didn't reveal my שם הוי\"ה. שהתגלות השם להאבות היה רק בא-ל ש-די, he says, with this name. And בא-ל ש-די is not such a high name. And what the Rebbe is going to explain here is, שם הויה represents Hashem. שם הויה is known as three titles: it's called שם המפורש, שם המיוחד, שם העצם, that refers to Hashem the way he is beyond any limitations. Because the שם אלקים represents Hashem the way Elokim is בגימטריא הטבע, nature. That means that's the way the Eibershter is hidden and limited himself into the nature. And the Rebbe is going to say שם שדי is also the same. שם הויה is made up of three words: היה, הוה ויהיה, past, present and future, כאחד, in one word. That's not teva. So that refers to the Eibershter the way he's beyond any limitations that he limits himself into teva. Same thing with שם קל שדי, שזהו כפי שהקדוש ברוך הוא מצמצם את עצמו לפי ערך עולמות. That's the way the Eibershter already contracted himself in the level of the worlds. How do we see that in the name? שכיפירוש שם ש-ד-י, what's the pshat of those words? שאמרתי לעולמי די. ש-די. When the Eibershter The Midrash says the Eibershter created the world, and the world started happening, and it started expanding, and it started growing, and the Eibershter wanted it to stop, was enough, so he said: די! Enough! And that stopped it. That's הגבלה. That's where the name ש-ד-י comes, ש-די, that he said enough. That means the Eibershter the way he's magbil himself, he limits himself. ולעומת זה, שם הויה שזהו שם העצם, שם הויה is the real, real name, refers to Hashem the way he is in his באמת, כפי שהוא למעלה מגדרי העולם, like it's higher than the limitations of the world, היה, הוה ויהיה ברגע אחד, in one second, past, present, and future, which can't be in the way of a teva. ולכן צריך להיות בשביל זה הכנה מיוחדת, שירידה בגלות וכולו. That's why you have to This has to have a hachanah. That's what he says. So when he spoke to him about the Avos, what he was telling him, trying to describe what's so great about שם הויה. Imagine, so great that even the Avos didn't have it, and that's what I'm going to give you now. To have that, you have to have hachanah, the hachanah of the galut, the hardships, and that's why I made it worse, because now you'll have the proper hachanah. ולפי זה נמצא, so what comes out, שבדיברי הקדוש ברוך הוא למשה וארא אל אברהם, so when the Eibershter said to Moshe, \"I revealed myself to אברהם, יצחק, יעקב,\" מבואר יסוד ועיקר עניינה של גאולת מצרים. That is the yesod, that explains the foundation and the main inyan of the redemption of Mitzrayim. There's a question, we learned about Avraham the Brit Milah was very high, and he Likkutei Torah. Everything's Likkutei Torah. that's even higher than שם הויה, but yet not really Not in this שם הויה. This שם הויה דלעילא. שלא זו בלבד, this showed that it's not only שמהותה של גאולה זו, the idea, the quality of such a geulah, is not only אינה גאולה גשמית בלבד. First of all, that that's not just a physical geulah, that's for sure. אלא עיקרה היא גאולה רוחנית. It shows that the main thing is a רוחניות'דיקע גאולה, ממצב של שיעבוד למצרים למצב של חירות בעבודת השם. Now you're under Mitzrayim and then you're going to serve Hashem. ובלשון הכתוב, like the pasuk says: בהוציאך את העם ממצרים תעבדון את האלקים על ההר הזה. When you go out of Mitzrayim, you will serve Hashem on this mountain. That means, שתכליתה של יציאת מצרים עבודת האלקים, the main purpose of יציאת מצרים to serve the אייבערשטער בקבלת התורה, with receiving the תורה ומצוותיה. And this is still not it! See, one thing it's, don't think it's it's גשמיות'דיק. It's Pashut to get out of Mitzrayim, to be free, to not to work. It's a it's ענין רוחני, to get Torah. He's saying that's not even the ikar! אלא עוד זאת, שמטרת ותכלית גאולה רוחנית זו היא גילוי וידיעת שם הויה. The רוחניות'דיקע גאולה means that you're going to reach the giluy of שם הויה. And that's a very high madreigah that the Avos didn't have. The inyan of רוחניות the Avos had, but גילוי שם הויה they didn't have, and that's what's going to happen now. עבודת האלקים Huh? is a lower darga? No, no, because the pasuk uses: תעבדון את האלקים, so that's why he uses this word. Wait a second, isn't this Why is that higher than Matan Torah? How can it be higher than Matan Torah? This is what Matan Torah is. Oh, it is. No, it's not only if we're going to get the Torah. By Matan Torah we'll have such a great giluy. See, Matan Torah the Aibershter gave us mitzvot, fine, gave us Torah, mitzvot. But the seeing is going to be Havayah. ולפי זה מובן בעומק יותר, this explains deeper, הטעם שהכתוב מאריך כאן בעניין זה של אבות. This explains why the Torah mentions the Avos and goes into the details which he asked a kushya. It says, וארא אל אברהם... בקל שדי, ושמי הויה לא נודעתי להם, mentions their names, and he mentioned that he didn't tell them Havayah. כי בזה מודגש, this stresses, שמבלי הבט על גודל מעלת עבודת האבות, that regardless of how great the Avos were and their avodah. And how great was it? כמאמר חז״ל האבות הן הן המרכבה. The Avos are the chariot, and the way the Alter Rebbe What does that mean? That the Avos were batel to Hashem like a chariot is batel to the driver. Like nowadays we would use the word car. A car does great things, it drives you from here to there, goes, but it doesn't have its own its own its own metziut, it only goes where the driver takes it. The אבות, their whole metziut was that they were batel to the Aibershter. Can you imagine? עדיין איזה מעמד של גאולה, that's not a geulah. Is that suggesting that מרכבה, like the דרגא of the מרכבה, no, this is higher. No, this is more. Because that was only like מלכות That's בריאה. All the other this was אצילות, yeah, yeah. Which to us would be higher. Higher, higher, no, but they didn't have הוי'ה. Yeah, which they did, but they were still a מרכבה, a מרכבה higher than the regular מרכבה, I don't know what it means. Even their מרכבה was higher than the מרכבה of בריאה, they were in אצילות. But in אצילות גופא they didn't have the גילוי שם הוי'ה. Yeah. See, here he doesn't go into the idea that אנכי is higher than הוי'ה. Here he's going with the idea הוי'ה is the highest, it's שם העצם. We know it says that there is אנכי, הוי'ה, אלקיך. I know, so not always are we מחלק in these פרטים. Here we're going that שם הוי'ה, שם אלוקים, שם ש-ד-י, then you have שם הוי'ה. שם הוי'ה שם העצם, that represents the עצם. In detail, even שם הוי'ה is not the real עצם. But by the way, here we're talking about the שם הוי'ה דלעילא, you have to know that. There are two שמות הוי'ה. I hear, I hear what you're saying, but I'm saying that even שם הוי'ה דלעילא, sometimes we learn that that name is still not the real עצם, but לגבי the lower מדרגה it's definitely the עצם. And there are two שמות הוי'ה, we say it everyday in davenen. ויעבר על פניו ויקרא: הוי'ה, no no in davenen: הוי'ה, הוי'ה, ק-ל רחום וחנון, there's two הוי'הs. So there's one שם הוי'ה דלתתא, שם הוי'ה דלעילא. We even don't know in ספירות which מידה is שם הוי'ה? Who? I'm doing like I do in yeshiva with the bochurim, I stop and I ask. No, הוי'ה בכלל, it says ק-ל is חסד, אלוקים is גבורה, הוי'ה is רחמים. תפארת! It's not so high. But then we say הוי'ה שם העצם, because there are two שמות הוי'ה. There is שם הוי'ה דלתתא, that's a lower מדרגה, then you have the first הוי'ה, הוי'ה the higher מדרגה. I once remember this is, I remember the התוועדות, the Rebbe once explained: the Gemara says that there should be a dayan, should be done דין אמת לאמיתו. Should judge אמת לאמי- What's אמת לאמיתו? Truth to the truth. Or that it's אמת or שקר, it's true true or false. What's אמת? משמע that there is such a thing as אמת, and there's אמת לאמיתו. חסד של אמת, but that's lower. But eppes so what's to דן a דין אמת לאמיתו? So the Rebbe said like this: the ענין of halacha of דין is connected to שם הוי'ה. The Gemara says, like David Hamelech it says, when the Torah describes David, it says יפה עינים, אדמוני יפה עינים, הוי'ה עמו. So the Gemara, what does that mean? הלכה כמותו. So הוי'ה is halachah. ווייסטו וואס, since we have two שמות הוי'ה, in הלכה גופא we have, and הוי'ה is אמת, הוי'ה אלוקים חיים הוא אלוקים אמת, so it's emet, so you have אמת לאמיתו and you have emet. What lefoal it means? So the Rebbe explains: לפועל אמת לאמיתו means sometimes you can pasken a din, a dayan can pasken a din based on the dinim of halachah. In halachah it says you have to ask this and this questions, you have to investigate this, and whatever comes out, you pask. Sometimes the dayan has a feeling, epes a little bit fishy. Everything fits, and if he would pasken according to that, he would have paskent a דין אמת according to Torah. It says he should not pask, and he should wait, and investigate more, and then pask. So had he paskent the other way, he would have been a דין אמת, and this is אמת לאמיתו. But why is there emet and אמת לאמיתו? Because there is two הוי'הs. Anyway, here we're talking about this הוי'ה and the Avot didn't have it. And they didn't have geulah yet. כי יציאת מצרים קשורה בכך שישנה הידיעה בשם הוי'ה שלא נודע לאבות, something the Avot didn't know. That's why he mentions the Avot, to show pashut what the great giluy is going to be. Why is it important to know what the great giluy is going to be? Cuz he's answering why he gave them the great tzarot, because the greater the giluy is, the greater the tzarot you have to have. ומטעם זה מפרט הכתוב את כל אחד ואחד מהאבות בפני עצמו, that's why he mentions every one of the Avos separately, ולא נאמר, it doesn't say בקיצור אל אבותיכם וכיוצא בזה, it says to the אבות, וגם מפסיק ביניהם בתיבת \"el\", and he

separates through the word el, and that makes everyone in an individual way. להדגיש עוד יותר את מעלת שעבודת האבות, he wants to show how great the Avos were. Why is it important to know how great they were? As great as they were, and the greater you show shows the great, and nevertheless they didn't have Havayah, and Havayah is greater. What was their greatness? The shibud in Mitzrayim was greater than the 10, 12 tests Yeah, yeah, yeah. Yeah, obviously. Klomar, he says like this: זה שהאבות של בני ישראל, שהם אבות של בני ישראל, if you would say the word Avos, what does Avos mean? Avos doesn't describe your maalah. Avos means you're a daddy. You're a father of somebody, that's all. Doesn't describe what your maalah is. If you call a person by his name, oh, this is Yankel. Oh, Yankel is a great Chaim, Moshe. But the word Avos doesn't describe, it doesn't show המעלה המיוחדת שבכל אחד ואחד בפני עצמו, their maalah each one has, אלא השוה שבכולם, there's something they're all one unit, they're all Avos. ואיזה זה? זה שהם היו אבות של בני ישראל, ענין הבא מלמעלה. First of all, it only shows something that's a common denominator in them all. Second of all, bichlal doesn't show their avodah, what they did. To become a father is not because of some madreigah. SheHakadosh Baruch Hu, the Oibershter gave מלמעלה, שהקדוש ברוך הוא זיכה אותם, the Oibershter gave them a זכות, בשכר עבודתם שיהיו אבות של בני ישראל. They did things, and the Oibershter made them the Avos. It doesn't stress a maalah. אבל פירוטם, when he describes separately, Avraham, Yitzchak, veYaakov בפני עצמם separately, מדגיש את מעלתו המיוחדת של כל אחד ואחד מהאבות. That shows the maalah of each one. Vechayadua, like we know,

שעיקר עבודתו של אברהם is gemilut chasadim. Avraham, when we mention Avraham, is the ma'alah of gemilut chasadim. עבודת יצחק is avodah, you know Torah, avodah, gemilut chasadim, and Yaakov is לימוד התורה. And the Torah stresses look how great they were. And he says I'll show you how great each one individual was. ומכל מקום, and still, כיוון שלא היה להם הגילוי והידיעה דשם הוי'ה, they didn't have שם הוי'ה, ושמי הוי'ה לא נודעתי להם, I didn't show them הוי'ה, אין זה מצב של גאולה. It's not a גאולה בשלימות, it's not real geulah, because you don't have שם הוי'ה. What is why is it not a matzav of geulah? What does שם הוי'ה add? וביאור הענין, so the Rebbe explains what shem Havayah adds. Mitzrayim is מלשון מצרים וגבולים. The word Mitzrayim comes from the word Mitzrayim, limitations. In other words, Mitzrayim is not only a country, it's a matzav, it's a situation: limitations. ותוכן זה שבמצרים יש, oh, so the Rebbe wants This is a chidush of חסידות בכלל. This inyan that Mitzrayim represents מצרים וגבולים is written in many sefarim, it's written in in מוסר ספרים. So

when a Yid is limited by yetzer hara, that's you're in Mitzrayim. You're in a personal Mitzrayim, you're you're in galut in Mitzrayim, your neshamah is in galut if you don't do the right thing. Chassidut says there's such a thing as מצרים דקדושה. You could be in Kedushah, and you do everything correctly, because if you're not doing right, then it's not Kedushah, then you have a Kelipah, and you still could be in Mitzrayim. What is that? So he says, ותוכן זה שבמצרים ישנה גם בקדושה, this idea of being within limitations, you can have being in Kedushah. What is that? And he says why, כי משאדם נברא בעל גבול, a person was created, and he's a limited creation creature, הרי גם כשעובד את השם בכל כוחותיו, even if you serve Hashem with all your כוחות, לא יצא עדיין ממצריו ומגבלותיו, you didn't leave your limitations. If you serve Hashem as you are, and you serve it perfectly as you are, you're still limited, because you're a limited human being. אף שמשוקע כולו בעולם של קדושה, you're full in the world of Kedushah, you learn, you daven, you're limited. וענינה של יציאת מצרים הוא, what does יציאת מצרים really mean? היציאה ממצרים וגבולים גם דקדושה, going out of the limitations even of the קדושה-דיקע. שהאדם הוא בבחינת ביטול לגמרי, a person should become completely בטל, עד שאינו מרגיש את עצמו כלל, don't feel yourself. Because when you serve Hashem, normally you feel yourself. I learn, I daven, and I'm doing my best, and But you have to be Mevatel, so ואינו תופס מקום לעצמו כלל, you shouldn't be anything to yourself. Usually talk about Mesirat nefesh as being the highest. Yeah, this is this this is also this is a Mesirat nefesh of a Jew today. In Mitzrayim it was not Mesirat nefesh, it was stuck there. No, no, but going out, but the גילוי that they had was the גילוי that brought them to Mesirat nefesh. Was מגלה within them this Bitul which could lead you to Mesirat nefesh. Doesn't mean you have to actually physically go and let yourself get killed for something. There's a feeling that you have. Technically it would mean that you feel that if the Oibershter would want me to get killed, I'd get killed, I mean, because I'm not a מציאות, it's all Him. שביטול כזה אין ביכולתו של אדם לפעול בכח עצמו, such a Bitul, completely Batel, on your own you can't accomplish it. Why not? Because you're a limited human being. How could you yourself within your limitations go out of your limitations? Because whatever you're going to do will be part of you and you are limited. על דרך אין חבוש מתיר עצמו, just like a person's in jail, can't get himself out of jail. So if we're if our whole being is is limited in jail, how can we get out of it? אלא על ידי התגלות השם מלמעלה, the Oibershter from above could give it. ובזה גופא, and that Gufa, which גילוי מלמעלה? גילוי שם הוי'ה, היינו עצמותו של הקדוש ברוך הוא כפי שהוא למעלה מגדרי עולם. The Oibershter, the way He is beyond limitations, not Elokim which He put Himself on limitation, the way He is beyond, שמפני עצם גילוי זה, when there is, because of this great גילוי, נתבטל האדם במציאותו, a person can be בטל במציאות, וזה מגביהו למעלה ממצרים וגבולים, that picks a person up higher than limitations, אפילו ממצרים דקדושה, higher than מצרים דקדושה. It's like a fish in A fish? Huh? Fish swimming in and they can take it. מה שאין כן אצל האבות, ושמי הוי׳ לא נודעתי להם, by the Avos they didn't have הוי׳, לא היה יציאת מצרים, היציאה בשלימות ממצרים וגבולים, they were still limited, they didn't go out of the limitations. Now practically speaking someone wants to ask what does that practically mean? Poshute,

we're saying the הימל ווערטער, very simple. Which I was talking to bachurim in learning the sicha, I told them: you could learn a person could be, you could have a bachur that doesn't learn, well waste time, this, he's in מצרים כפשוטו. He's in Mitzrayim because it's in kelipah and the yetzer hara is there. Then you have a bachur sits and learns and all the time whatever he is able to he does. He's fine, he's still limited. But if you go extra, you learn more than you feeling you can, you give extra time beyond your limitations, or like in money, someone could give the Gemara gives an example, someone could give a dollar and you give it the $2. Now for somebody else it's not a limitation, he could give $5. But if you go beyond, or like that it says in Tanya, that a hundred, לא עבדו, yeah, that it says that if a person learns a hundred times, that was the seder, that was normal, and never, and if you learn a hundred times, you did everything perfectly. If you do 101, oh, then you're עובד אלוקים, then you're... So that's higher than hagbalah, higher than hagbalah of kedushah. That's the real Yetzias Mitzrayim. That's what the Rebbe explains, why is it that you need שם הוי׳ for Yetzias Mitzrayim? Why can't it be Yetzias Mitzrayim without גילוי שם הוי׳? Because the real meaning of Yetzias Mitzrayim is not just going out of limitations and being connected to the Eibershter. Going out of your limitations of kedushah! And that without שם הוי׳ won't work. Why? Because as much as you try, you're sof kol sof limited, you are limited, you can't go out! But if there's a גילוי שם הוי׳, the Eibershter takes you out. So every other you get to that you get comfortable with you're in Mitzrayim. Yeah, exactly, yeah, yeah. Can you never get out? No, you go out and then then you becomes you become used to that level, now you have to get out from that! That's טייטש ילכו מחיל אל חיל, you're always there is Yetzias Mitzrayim. That's what one of the pe-shotim it says בכל יום, every day you have to feel Yetzias Mitzrayim. So pashut we think, every day we have to think again about our yetzer hara and getting out, here it's not like that. A tzadik gamur doesn't have to have every day Yetziat Mitzrayim? And yesterday he had it and he felt and he did Yetziat Mitzrayim, why is it again today? Because when he went out of Mitzrayim yesterday, today that's already Mitzrayim. Because today he got used to it, so now that's his teva, you got to get out of that, so every day you go. וזוהי הוראה הנצחית לכל אחד ואחד מישראל גם בזמן הגלות. This is the

eternal lesson for every single Yid even in galut. Yadua we know, שכל אחד ואחד בפרט יכול להגיע למצב של גאולה פרטית בעבודתו הרוחנית, we know that be'emet everybody could go out of Mitzrayim, could have a geulah, prati, private, private one. There's a big geulah for all Klal Yisrael, but everyone beruchniyut could go out. אף קודם גאולת כלל ישראל, before all the Yidden go out of גלות, שאז תהיה גאולה שלימה פרטית גם בגשמיות כפשוטה, then the geulah will go out bagashmiyut, but everybody could go out of his galut. ובזה יובן, so since that could happen we understand, בזה יתכן, so it's possible, שהאדם יקשה לו להבחין, it's hard for a person to tell, אם הוא נמצא במצב של גלות או שכבר זכה למצב של גאולה. See based on what we said before sometimes it's hard to tell, see the poshute pshat of geulah, that if you're in galut, means you're doing aveirot and you're not doing 100% right. Geulah means you go out of that, then it's easy to tell. How can I know if I'm in galut or not? I know! If I'm not doing any aveirot and I sit and learn, I know. But now that the Rebbe said that that's not the pshat, the real pshat, the real pshat is you could do everything right and you still could be in galut, because you're still limited. Then it's hard to differentiate am I in galut or not, and sometimes hard to know. So you're always in galut. Ah, no! So maybe you're not! דאפשר it's possible, שיעלה על דעתו, a person could think, שגבר על יצרו, he overcame his יצר הרע, והרי הוא מוסר נפשו על לימוד התורה וקיום המצוות, you're given over, you learn Torah, you do מצוות, וגם דברי הרשות עשה לשם שמים, and even other things which is not a mitzvah he does לשם שמים, הרי ודאי שכבר זכה לבחינת וגאולה רוחנית, so now he's redeemed, he knows he has a geulah. How long are you going to be בטל במציאות? But you can't exist. That's why you have to constantly... No, by a beinoni it's a moment, by a tzaddik it's not a moment. ובזה משמיענו הכתוב, so this is what the pasuk tells us: וארא אל אברהם... ושמי הוי׳ לא נודעתי להם. I revealed to Avraham, and even Avraham, Yitzchak, Yaakov didn't have the שם הוי׳, דאפשר להיות עובד השם, you could be serving השם, עד לדרגה של מרכבה, like the Avot they were מרכבה, בטל to השם, ועוד זאת יותר, שעבודת השם בכל אחד ואחד מג׳ העמודים, you could serve Hashem with all three עמודים of תורה, עבודה, גמילות חסדים, וכל אחד ואחד מהם בשלימות עשה, and you're doing it completely, ומכל מקום, and still, כל זמן שאינו מאיר אצלו שם הוי׳ שלמעלה מן הטבע, as long as the שם הוי׳ doesn't shine, which is higher than, עדיין לא יצא ממצרים ואינו במצב של גאולה, you still didn't go out. Because it has to be, I mean this is a very high madregah, but the Rebbe is talking about this high madregah. The question is: ובמה יודע איפה אם אכן כבר זכה לגילוי שם הוי׳ בנפשו? How does a person know if he was zocheh or not? So now we have to figure out what is the שם הוי׳ in a person. How does Does a person feel the שם הוי'? So the Rebbe says, no, he says you can know. הנה על זה בא פירוש שפירש רש''י. So look in Rashi. What does Rashi say? שמי הוי' לא נודעתי להם, I didn't tell שם הוי'. So Rashi says, לא ניכרתי להם במידת אמיתית שלי. I didn't reveal myself with my אמת מידה שלי, עליה אני נקרא שמי הוי', which my name Hashem In other words, he was saying, שם הוי' is connected to emet. שהיא הגילוי דשם הוי' אצל האבות. Why did takke the Avot not have שם הוי'? שלא ניכרתי להם במידת אמיתית שלי, because I didn't reveal my middah of emes. What is that? So the

Rebbe explains. מהותו של מידת האמת is What is the inyan of emes? העדר השינוי, no changes. See, people think the opposite of emes, what's not emes is sheker. It's not true. Sheker, that's the real, I mean extreme, emes and sheker, sheker is opposite. Emes means something that never changes. That's what emes is. Just to use an example. There was to take examples. And if you say it can't change, one and one equals two, that's I mean it's not the real emes, the Eibershter is the real emes, but in velt, this is a true thing. So is that possible to say, you know, in 1985 2 and 2 is 1 and 1 is 2, 19 in and in 2016 2 and 2 1 and 1 is 3? If it's emes, it's emes always. Nothing changed. If it's emes, you can't say in America 1 and 1 is 2, and in Russia 1 and 1 is 3. This is a metzius, this is a fact. כדאיתא And that's why the Eibershter is emes. Because the Eibershter's metzius is the real metzius, there's no שינויים. כדאיתא Yerushalmi It says in ירושלמי שחותמו של הקדוש ברוך הוא אמת, the seal of Hashem is emes. Why? שבג' אותיות The three letters of emes, which is א-מ-ת. הנה א' ראשונה שבב' אותיות The א' is the first letter of the of the אלף-בית. מ' is המציאות in the middle emes, the middle letter. And ת' is אחרונה שבב' osiyos, the last. כמו שכתוב Like it says, אני ראשון ואני אחרון ומבלעדי אין אלקים. The Aibershter is first and last and the middle. In other words, it goes through and through. היינו שענינה של אמת The inyan of emes is שנמצא בכל מקום. Emes is it's all over. בתחילה, באמצע ובסוף, beginning, middle, and the end. בשווה, equally, ובלי שינוי, without changes. כמו שכתוב Like it says, אני ה' לא שניתי. Hashem says, I don't change. וזהו הפירוש Now he taytsh't a deeper pshat. When the pasuk says, אני ראשון ואני אחרון ומבלעדי אין אלקים, so pshat is, and besides me there is no God. The רבי טייטשט וזהו הפירוש אין אלקים, אלקים is העלם והסתר. The שם אלקים is a cover-up on the truth of Hashem. שאין שום העלם והסתר מצד השם אלקים. That be'emes, there should be no cover-up. מידת הדין והצמצום. Elokim is tzimtzum. ומבלעדי אין אלקים, there is no real he'elem. But you gotta feel it. Otherwise, you'll see the he'elem. So the inyan of שם הוי' Rashi says is מידת האמת, is the inyan of emes. And what's emes? Emes is no changes. וזוהי הבחינה, that's the test אם הגיע האדם למצב של יציאה אמיתית מכל המצרים והגבולים, whether a person really went out of all the limitations. This is the test. What's the test? כאשר עבודתו היא למעלה משינויים.

What you do is no changes. כלומר, means, שלא משנה כלל באיזה ענין הוא עוסק. You're involved in everything, makes no difference what. לימוד התורה, learning Torah, avodas hatefillah, davenen, עשיית מצוה, doing a מצוה, או בעשיית דברי הרשות לשם שמים, or you're doing your own things l'shem Shamayim. שבכל דבר ודבר עבודתו עבודה, everything, עבודתו היא מתוך איזה ביטול מוחלט לרצונו יתברך. Everything you do is with the same bitul to Hashem, to Hashem's will בלי שינוי. Cuz most people are not like that. I enjoy more learning, so I'll put more in this learning. So could be everyone has his avodah, that doesn't mean not. But as far as the bitul to the Eibershter, is a mitzvah even דברי הרשות. כל כל מעשיך יהיו לשם שמים. You're eating supper, you're also doing it because of the Eibershter. The Eibershter is a real metzius. That's what it is. It's not complete, it's not always, not always the same. שהכח לזה, where does a Yid get the koach to be that? It's a very high madregah. על ידי שמאיר אצלו שם הוי' מידת אמיתית שלי. If it shines in him, he gets connected to Shem Havayah', and that's the emet. אני ראשון ואני אחרון ומבלעדי אין אלקים. First and everything is the Eibershter. שזה פועל אצלו ביטול כזה That causes by a person such a ביטול שאינו נתפס ומוגבל בפרטי ציורי עבודה. The details of the avodah make no difference. You do what you have to, and that's it. There's one nekudah there. בכולם מאיר אצלו נקודת הביטול להקדוש ברוך הוא. The bitul to the Eibershter, למעלה מהגבלה ושינוי, greater than הגבלה ושינוי.

Wait, the Rebbe wants, asks that there was a machloket between Rabbi Yishmael and Rabbi Akiva. On Matan Torah, it says, וידבר אלקים את כל הדברים האלה לאמר. What does לאמר mean? לאמר usually means to tell to somebody else. By Matan Torah, they didn't have to tell anybody, everyone was there. So לאמר means they had to answer. What did they answer? So one opinion is, wherever the Eibershter said, do this, they said, yes. Where He said, \"Don't do this,\" they said, \"No.\" And Rabbi Yishmael says no, על הן הן ועל לאו הן. For no they said, for yes they said yeah, for no they said yes. What is the peshat? Why they said yes? To them, every mitzvah, a aseh or a לא תעשה, it's all the same. It's all one nekudah, the Oibershter, whatever you want and that's it. על דרך פירוש Baal Shem Tov, there's a bavuste Torah of the Baal Shem Tov on the פסוק שויתי ה' לנגדי תמיד, so פשוטו של מקרא means I always have Hashem in front of me, but he teitch it שויתי לשון השתוות. שויתי לשון שוי, equal, שהכל שוה אצלו. That's a madreigah of a person, everything should be the same, עבודת השם בכל כחך ובכל אופנים. In every way, in all kochos you do. שהשתוות זו אצל האדם באה מזה שהוי' הוא לנגדו תמיד. שויתי, where do you get this שויתי? Because הוי' לנגדי תמיד, if I have always הוי'. והכוונה ששם הוי' מאיר אצל האדם באופן גלוי, אז הפעולה היא השתוות בכל הענינים. When שם הוי' shines in everything, so then everything is equal. That's what he said, if the שם הוי' is me'ir, you feel the etzem of the Oibershter, then everything is the same. As long as it's the Oibershter's רצון. Like we know, some people make a big difference, this is a de'oraita, and this is a derabbanan. Also if you learn, פשוט על פי הלכה, but people don't learn Chassidus. De'oraita, de'oraita, derabbanan, it's geferlech. This is all minhag. According to this, the Oibershter wants you to do it or not, give me one answer. He wants you to do it, so what's the chiluk? This is the Oibershter's רצון, this is... איי, ספיקא דאורייתא לחומרא, ספיקא דרבנן לקולא? Das gufa the Eibershter said. Why we have to be meikil by a דרבנן? Not because the דרבנן is less, I have less, because the Torah has different דינים, so the דין of the Torah is that by a דרבנן you have to be meikil, you could be meikil more. A רשות to get a היתר? A רשות to get a היתר, but it's all part of the halacha. But not because to me it's less. If it's the רצון of the Eibershter, you got to do it. That's the person who is batel. That's שויתי הוי' לנגדי תמיד. כשם, then the Rebbe continued, כשם שבנוגע לגאולת מצרים, just like it was we talked about before, גאולת מצרים was the גילוי of שם הוי', כך ובנוגע לגאולה העתידה לבוא. Same thing is this next גאולה. שתוכן ענין הגאולה, אינו רק גאולה גשמית, the גאולה is not just a physical גאולה, וגם לא גאולה רוחנית סתם, not even ברוחניות a גאולה, גאולה מהיצר הרע, we won't have an יצר הרע, אלא גילוי שם הוי', the גאולה is גילוי שם הוי', the revelation of הוי'. וזהו עומק, גם עומק כוונת הרמב''ם בסיום ספרו, this is the depth of what the Rambam writes at the end of his ספר. בתיאור המצב, המצב בעולם בעת ההיא, he describes how the world is going to look at that time of Mashiach. So he says like this: שלא יהיה עסק כל העולם אלא לדעת את הוי' בלבד. The occupation of the whole world will be one thing, only to know הוי'. ולפיכך יהיו ישראל חכמים גדולים, therefore the Yidden will be great חכמים, ויודעים דברים הסתומים, they will understand, know the hidden things, וישיגו דעת בוראם כפי כח האדם, they're going to understand, grasp the understanding of their Creator as much as a person could, שנאמר כי מלאה הארץ דעה את הוי' כמים לים מכסים. The world is going to be, earth is going to be full of knowledge of Hashem, of Havayah', like the water covers the

sea. And that's the pshat, that's going to be, Mashiach will come, be giluy of שם הוי'. ובתחלת ספר הי''ד, in the beginning of the רמב''ם, כשמבאר הרמב''ם המצוה לידיעת השם, where the Rambam describes the mitzvah, the first beginning of the Rambam, that you have to know השם, לא הזכיר שם הוי' בפירוש, he doesn't say שם הוי'. ברמז he does, because the first words of the Rambam are יסוד היסודות ועמוד החכמות, י-ה-ו-ה, it's only a רמז. What does he write there? He doesn't say that the יסוד היסודות ועמוד החכמות לידע שיש שם הוי'. לידע, says שיש שם מצוי ראשון. You have to know there is a first being. It doesn't say שם הוי'. וכתב, oh, he says the words, וכתב רק לידע שיש שם מצוי ראשון, there's a first being. ואילו כאן, but here at the end, מדגיש Rambam, the Rambam says לדעת את הוי'. He says to know Havayah'. וכן הביא הפסוק, he brings the פסוק, מלאה הארץ דעה את הוי', you will know Havayah', which fits with the words that of וארא, ושמי הוי' לא נודעתי. They didn't have the da'ah, the da'at of Havayah'. And now you will. היינו מפני שאז, then when Mashiach will come, תהיה הידיעה בשם הוי'. ובזה גופא, in that itself, מדרגה הכי עליונה שבה, the highest level of Havayah', כי בלשון הקבלה וחסידות הוי' דלעילא, it will be the highest level, הפועלת תכלית הביטול לגמרי, which will make a bitul. That's when Mashiach will come and says what it'll be with, the world would be battel. Be nothing, no מציאות, everyone will feel completely.

That's why he quotes the pasuk that it'll be like the מלאה הארץ דעה את הוי'. What's that מלאה? Doesn't say there will be הוי' in the world. The world will be full. What's that full? Full means that there is no space empty of it. If you have a cup, you can't say this is full of water, because there's a little bit not. It'll go up to here, still not full. If it comes to complete where there's no empty space, then it's full. Mashiach will come, מלאה הארץ דעה את הוי', there will be nothing but דעה את הוי'. By Matan Torah there was a giluy of this? Yeah, me'ein, it's in Tanya, me'ein of לעתיד לבוא there was a giluy. Or that was when they went out of Mitzrayim at that time? No, Matan Torah was the ikar, no, קריעת ים סוף and מתן תורה, וזהו ממש פסק הרמב״ם. That's why he finishes off כי מלאה הארץ דעה את הוי׳ כמים לים מכסים, like the water covers the sea, שגילוי שם הוי׳ יפעל, that giluy, revelation, שם הוי׳ will cause שלא תיראה תיראה מציאות הארץ כלל, there will be nothing of the earth be seen, כי תהיה בטלה לגמרי בעצם הגילוי, be completely battel because of this great גילוי, עד שתהיה מכוסה בדעה, it'll be covered completely with knowledge of Hashem, כמים לים מכסים.

When you're talking about he's in the מלכות דאצילות, the same, a מרכבה, so it's So it's אצילות, that's שם הוי׳, not the גילוי שם הוי׳. Right, but the lower, like the מלכות or כתר דבריאה. He's a מרכבה. Yeah. That's what he says they are? No, but the Gemara says Avraham is Avraham Because he's comparing it to the מלאכים. Oh, okay, so that's that's בתורת הערך, yeah. נו, געלאנגט. נאר אבער פאר זיך קען מען טיילן א געוויסע מדרגה פון גאולה. דאכט זיך צדיקים, but in reality Yeah, yeah, yeah, yeah, yeah. בפרט אז די צדיקים געוואלט די גאולה. אז איך טו וואס איך קען טון, איך קען Oh, you see? That's the that's a sicha for you! וואס זאל וויסן זיין, האט אזוי. Yeah, yeah. Okay, going back to business. Some people get up דארט מיינט אז ביי דער אייבערשטער Some people get up and say, \"Let's...\" Some say they get up יש אומרים קלאפט מען אפ tomorrow night. Okay, it's Tonight's Yeah, we have a tight Yeah, yeah, yeah. איך האב געקויפט א גרויסער בוך, I learned the whole seder, I first held in the middle of the whole seder. Yeah. Some people say, \"Now let's go to business.\" Some people say, \"Now let's go to reality.\" That's the whole point. נישט ריאליטעט, הא? איז דאס ריאליטי, האט אזוי. Yeah, yeah, yeah. Talking about cheap dinner, it's included. Will this do, Greg? No, no, you have to eat with proper intentions. Yeah, to be mindful while I eat. Oh, while you're eating you're doing that, what today's? No, eating and enjoying it, as opposed to You're allowed to enjoy it. That's the whole point, because you're enjoying it because You're enjoying because you're doing that, because you're tasting the godliness in the food. Yeah, sure. Good, that's that's the inner reason for it. That's the inner reason for it. Why do you think it tastes good? Why does it taste good? It's not a joke, I'm not joking. And when it doesn't taste good, you taste the godliness in it also. Remember last night when you poured your kiddush, if you bring the wine it like overflows Yeah, yeah, a little bit, cup runneth over. That's when he mentions that the cup has to be filled with Tell me what the holy book said there, I forgot. Water is filled, and what was it? It was an analogy to what? Oh, okay. I think he was talking about when you fill yourself up with good stuff. I was going to ask you, why do we spill the water on the Because we should have blessings that run over, that don't have any limitations. Because pouring wine is like represents the blessings, Hashem's blessings, yeah. You're going to leave, you're not going to take that? No, that's Take that, it has it already. It's kosher cue. Yeah, this is pretty good. They have a whole drawer of beefs, hot in a box, with about 15 different variations. I think I look for water or something. I don't know why they keep getting this, it's kind of boring, you know? Same old, same old. Oh, you forgot something? My jacket's there. Go ahead, I saw it. Thank you. Yeah. Just flip the light out when you go on the right side. Wait for you. I saw it, it's on the chair to the left. I moved the chairs back. It's the right. The light right there, yeah. 6:00 in the morning till midnight, and you're still not done. It's not Never enough. It's never enough, because there's so- you always find there's so much more incredible stuff. Yeah, but I've got a whole a whole list of things to do, and books and books and things to read and, and then I tried a little limud, and I'm gonna learn again tonight about 1:00, be a little more holy, you know. You do that already. What? Yeah, but the more you think about it, it's all about I think it's about mindfulness. Will you leave that light on? Oh, I would turn it off, but I'm not gonna touch it. I like walking. Ah, makes it good. It smells so nice in here. Be careful, it's kind of dark, you gotta watch those steps coming down. Yeah, those steps, they're they're very narrow. Yeah. Always Hold on, that's why they give you a handrail. Yeah, but I use the handrail. No, I don't have to, but I do. I want to be careful. You're always halfway down, always falling. You have to hand- You don't use it, grab it on your way down. I'm on my way up, man. I'm always on my way up. All right, take care. Be well.