סיפור מעשה מכת חושך. The the the Torah tells us the מכה of darkness. The Rabbi quotes the פסוק, it says, yes, he quotes the פסוק, \"ויט משה את ידו\", Moshe moved turned his hand, \"ויהי חושך אפלה בכל ארץ מצרים שלשת ימים\", it was very dark in מצרים for three days, \"לא ראו איש את אחיו\", a person couldn't see his friend, brother, \"ולא קמו איש מתחתיו שלשת ימים\", a person couldn't even stand up, \"ולכל בני ישראל היה אור במושבותם\", and all the Yidden was light in their dwelling places. Okay, I just want to say beforehand that what is the peshat, it's נוגע to the whole שיחה, במושבותם, in whose place? Right. So they went into their places, right? And there was light. So pashut you would learn there was light in the for all the Yidden in their place was light. Which would seem to be saying in Goshen, in ארץ גושן where the Yidden lived was no מכה of darkness. But there is another peshat, and he's going to quote being from the Midrash. I mean I'm saying it beforehand, people should get that it goes on the גוים, on the מצרים, that when they were במושבותם, and they the Yidden went into the places of the גוים, for the Yidden was light. We'll see the whole difference here. רכוש גדול. Then the רכוש גדול, it's a different Rashi. A whole this is not simple, it's a difference between Rashi and and and the Midrash. Okay. Even though they were there at the same time? Even the מצרים in the house and that the Yidden could see? Yeah, yeah. That's the simple, that's Ramban. Not the peshat, we'll see.

ואיתא במדרש רבה, it says in Midrash like this: \"ובג' ימי אפלה\", in these three days of darkness, \"נתן הקדוש ברוך הוא חינם בעיני מצרים\". Then the Eibershter made that the later on the the the Yidden should have find grace in the eyes of the Egyptians, \"והשאילום\", and they lent them golden and silver כלים. Why? \"שישראל נכנסו לתוך בתיהם של מצרים\", because the Yidden, during this time of darkness, went into the houses of the Egyptians, \"והיו רואים בהם כלי כסף וכלי זהב ושמלות\", they saw all their vessels, the gold and silver. \"אם היו אומרים אין לנו להשאיל לכם\", so later on when the Yidden were had to leave, the Aibershter told them go and borrow, so to speak, from the goyim vessels of gold and silver, the goyim would answer, \"We don't have.\" \"היו ישראל אומרים להם\", the יידן would say to them, \"הרי הוא במקום פלוני\", what do you mean? I saw it in this drawer, over there I saw it. \"באותה שעה היו מצרים אומרים\", so the מצרים gave it. They said to themselves, \"אם אלו היו רוצים לשקר בנו\", obviously the יידן know where it is, if they're going to lie and take it and steal it, then they could have \"היו נוטלים אותם בימי החושך\", they would have taken it then, \"ולא היינו מרגישים\", we wouldn't even know, \"שהרי ראו אותם כבר\", because they saw it already. \"עכשיו שלא נהגו חוץ מדעתנו\", since they didn't touch it without asking us, \"הרי כן לא יחזיקו בו אלא משאילים\", so mimela if they say they're borrowing it, they probably won't hold it, and that's why they gave it. \"לקיים מה שנאמר\", by doing this they fulfilled the promise of השם, \"ואחרי כן יצאו ברכוש גדול\". Hashem said they're going to be, to Avraham Avinu yet, he said they'll be in exile, in galut, but they'll go out with a great treasure. הדא הוא דכתיב, and the Midrash asks, this is the pshat of \"ולכל בני ישראל היה אור\", that the Yidden had light, \"בארץ גושן לא נאמר אלא במושבותם\", doesn't say they had light in Goshen, which the city they lived, in their place, that means \"שכל מקום שהיה יהודי נכנס\", any place, in any house of a Mitzri, which was dark, and a Yid went in, \"היה אור נכנס ומאיר לו\", light would come in with him and shine to him, \"מה שבחביות\", shine what's in the in the jars, \"בתיבות\", in the boxes, \"מטמוניות\", hidden, it's almost like it was like an x-ray light that showed them a special light came with came in the Mitzri's house for the Yidden to see what they have hidden in the hidden places. A

slight question, how many years after Yosef went and took all everything from everybody, he was he hoarded it, when they he had to feed everybody? Yeah. Who's this this is part? 100 years was it? That's less than 2. They they now became rich, everybody. This was less than 200 years, 190 years. Why didn't Hashem tell them to go to, why didn't He tell them to take it? In that, we'll see, the whole the sicha is he doesn't say that word, but it has to be derech hateva. They don't want to steal it, they want to borrow it. Now the Rebbe taytsh different place, she'eilah has a meaning of asking, Not borrowing. not borrowing. So they asked for it. So they thought they're borrowing, but really they were asking for it. But why didn't they take it? That would be stealing, like this they gave it. And and not and borrowing it and not giving it back is I'm saying that's why it wasn't really borrowing. Weren't they taking what they deserved for all the payment? To everything, that's, yeah, that's an inyan, there are many different explanation, many sichot about it. וכן איתא בקיצור בתנחומא, in a different Midrash, in Tanchuma it says also in short, this is what it says: אף במצרים, in מצרים, \"הענן מאיר לישראל ומחשיך למצרים\", even in מצרים, the cloud made it light for the Yidden and dark for the מצרים, \"שנאמר\", it says, \"לא ראו\", the מצרים did not see ולכל בני ישראל היה אור, and the Yidden had light. And the

Midrash continues, this Midrash Tanchuma: והיה מאיר לישראל, it shined to the יידן, ומראה להם כל כלי כסף וזהב ושמלות, and showed them the vessels of gold and silver and the clothes, וכל טוב מצרים, all the good things of מצרים. ומה שבתיבות ובחביות ומטמוניות היה מראה להן, and it showed them even what's hidden inside in boxes. Who? Where the מצרים lived. במושבותיהם. Where the מצרים lived. Yes. So, on the other hand, why why does it say wherever they the light went with them? No, if they came to a place, like in in their own house was also light, but that's not what the pasuk is telling us. That the makah didn't affect the Yidden in Goshen, that's pashut. When they came to a מצרי's house, there was a light, a special light that came to shine for them that the מצרים didn't see, but they saw. Yeah, yeah, but that but that's not what the pasuk is saying. We'll see, that's the difference of Rashi and the and the Midrash. So, it also showed them, היה מראה להם, whatever was hidden in the in the hidden storages. והשאילום וניצלו אותם בעל כורחם. So later when they asked for it, they gave it to them by force. שהיו אומרים להם לישראל, the Yidden would tell them, הרי לך במקום פלוני כלי פלוני כך וכך, I know in this place you have this and this. So basically it's the same idea, different wording, but the both Midrash Rabbah and Midrash Tanchuma say the same thing. תוכן דברים זה הוא בקיצור בפירוש רש״י. In in in short, Rashi seems to be saying more or less the same idea.

Rashi says like this: ולמה הביא עליהם חושך? Why did the Eibershter bring darkness upon them? שהיו, so first Rashi says one peshat, because there were some Yidden that didn't want to go out, and the Eibershter wanted them to die, but he didn't want the Mitzrayim to see how Yidden die, so he made it dark. Okay. ועוד, Rashi, another peshat. Not another peshat, another reason. שחיפשו ישראל, because during the darkness the Yidden searched, I'm I'm stressing it because it's nogea all the words, וראו את כליהם, and they saw their kelim. וכשיצאו, when they went out, והשאילום, when they were going out and they asked them for it, והיו אומרים, and they answered, אין בידינו כלום, we don't have anything, אומר לו, so a Yid would answer, אני ראיתיו בביתך במקום פלוני, I saw it in your house in that place, okay. והנה לפום ריהטא נראה, superficially just it seems like, שכוונת רש״י לפרש הכתוב כמו שפירש המדרש, here Rashi is trying to say the exact same thing as the Midrash. שזה שבני ישראל ראו את כלי המצריים, that when the Yidden saw this that the Yidden saw the vessels of the מצרים, הוא פירוש הכתוב ולכל בני ישראל היה אור במושבותם. And it says that the Yidden had light in their house, in in their moshavot, means that that they had light in the houses of the Mitzrayim. That's seemingly what Rashi says. אבל דוחק גדול לפרש כן כוונת רש״י, but it's very hard to say that this is what Rashi means. The Midrash means it, but that Rashi means that this is the meaning of these words, that the Yidden had light in their in in their dwelling places means in the Mitzrayim's dwelling places, and that's what it means that they had special light to find their things, doesn't seem Rashi says it. And he gives two reasons. Number one: הדיוק הנ״ל שבמדרש, the Midrash says a reason, how does the Midrash know that the word מושבותיהם in their dwelling place goes on the Mitzrayim's place not on the Yidden? So the Midrash says very clearly: בארץ גושן לא נאמר אלא במושבותם. Doesn't say that in ארץ גושן was light, שכל מקום שהיהודי נכנס היה אור נכנס, so and he taytsh'es, doesn't say, but it says מושבותם in theirs means that wherever a Yid went, the light came. But that אינו פשטיה דקרא בפירוש שבמושבותם. The simple peshat of ולכל בני ישראל היה אור במושבותם does not mean in the place of the Mitzrayim. ואדרבה, זהו היפך הפירוש, but not only it doesn't seem to fit, it's the opposite, that's not how you read the pasuk. ואם רש״י סבירא ליה הכי, but if Rashi for some reason feels that you have some reason to say that it does mean that, הווה ליה למיכתב זה בפירוש. Rashi should have written clearly, because Rashi doesn't rely on any imaginations. Everything that Rashi wants to tell us, he tells us clearly, and anything that needs to be told, Rashi tells us clearly, and if he doesn't tell us, a siman it doesn't need to be told. Why? Because that's not the peshat! So here obviously, since Rashi doesn't say, doesn't make a diuk why it says doesn't say ארץ גושן, a סימן רש״י learns פשוט, במושבותם goes on the Yidden. Fine. והעיקר, the second thing is even more, רש״י כתב פירושו על התיבות, in פסוק כ״ב, Rashi writes this whole thing that they went into their houses and they saw it, he writes it on the פסוק ויהי חושך אפלה שלושת ימים. On these words! We know that the Rebbe learns that even the words that Rashi quotes from the pasuk are very meduyak, very exact. So Rashi quotes the words: It was dark for them three days. And then Rashi writes כטעם למכת חושך. He writes a reason, why was it dark for them? ולמה הביא עליהם חושך, why did he bring darkness, and he gives the reason so they should search. ולא הזכיר כלל בפירושו את התיבות מהכתוב שלאחרי זה, פסוק כ״ג ולכל בני ישראל היה אור במושבותם. He doesn't quote in the pasuk at all the words of the pasuk where it says that the Yidden, that it was light for the Yidden. Had Rashi meant that this is the peshat in these words, he would have said it! He would have said clearly, and he quoted the words for the Yidden was light, and say, what does that mean? It was light for them to search in the house of the Mitzrayim. Rashi just says it separately as a reason why there was מכת חושך. ומשמע מזה, then it comes out, שלפי פירוש רש״י היו כאן שני ענינים שונים, there were two two things, separate things. Number one, ולכל בני ישראל היה אור במושבותם, in the houses of the Yidden, that of the Yidden was light, שבזה מדובר בפשטות משמעות הלשון על דבר בתי ישראל, simple peshat, goes on the Yidden, which was Eretz Goshen, they lived in Goshen. And the second thing Rashi says, זה שבני ישראל ראו את כליהם של מצרים בבתי המצרים, this that the Yidden saw the vessels in the houses of the Mitzrayim, ודבר זה נלמד, and this learned out according to Rashi, לא ממה שכתוב ולכל בני ישראל היה אור במושבותם, not from the words that Yidden had light in their place, that goes on Goshen, כי אם מעצם מכת חושך, that Rashi knows from the mere fact that there was such a makkah. Why was there such a makkah? כי משום זו היתה כוונת המכה, like this was the reason why the Eibershter made a makkah of darkness, כדי שבני ישראל יוכלו לראות את כליהם, so mimela the Yidden would have a chance to look at their, they wouldn't see the Yidden come into the house, to look had a chance to look at their keilim, ולשאול אותם אחר כך מהמצרים, later ask for the Mitzrayim, בעת Mitzrayim ממצרים, when they go out. Okay. So,

there are two things here. So במושבותם means Yidden had light, and there's another thing, not like the Midrash who learns that's the פשט במושבותם in their dwelling place, another thing is that Yidden why was the מכת חושך? To give a chance to Yidden to find it. ומזה לפי הנ״ל נמצא נלמד Did they have a command to go in and check all this? Huh? Did Hashem tell them to search? Yeah. It's written. Meforash. Don't think they didn't take when they went in. Oh, they just looked. They just looked. לפי הנ״ל, ניט צו נייטיק whatever does a new peshat here, comes out according to this, נמצא נלמד, it comes out, שיש חילוק עיקרי בין המדרש ובין פירוש רש״י בפירוש הפסוקים כאן. There's a big difference between the way the Midrash learns the the פסוקים, and the way Rashi learns. LaMidrash, according to the מדרש, מה שכתוב ולכל בני ישראל היה אור במושבותם, the pasuk says that the Yidden was light in their dwelling place, גם זה הוא חלק ממכת ממכת חושך. This is part of the makkah. כי המכה כללה שני פרטים. According to this, there were two nissim in this makkah. The makkah was like this. The pasuk is like this. The makkah was darkness for the Mitzrayim, and in the Mitzrayim's house for the Yidden was light. Number one, חושך נסי למצרים, a darkness, a miracle darkness for the Mitzrayim, and אור נסי לישראל, and a miracle light to the Yidden. The pasuk is telling us the Eibershter gave a special light, שכל מקום שהיהודי נכנס היה אור נכנס ומאיר אצלו, there was a special light. But that's like every makkah, there was it was good for the Yidden and bad for the Mitzrayim. No, every makkah, how was it good? Cuz the the the makkah didn't affect the Yidden. That's not no, that's not what he's saying here. No, he's saying that the makkah was that in the Mitzri's house was dark for the Mitzri, and when a Yid walked in, no, there was an extra light that came with him. It wasn't that there wasn't dark for him. That's the whole point the Rebbe is מברר. According to the Midrash, there was like the Eibershter gave him an extra light, like I said before, x-ray vision that they should see through. So normally you would say there was dark for the Mitzrayim, and the Yidden didn't have that makkah. So if a Yid walked in, like by take by dam. Dam, yeah. Yeah, the water that a Mitzri took became dam, when he gave it back to a Yid, became water again. That's that's also That's not a nes! Why not? It was no, the whole makkah was only when it seemed normal. Water is normal, this was normal water. Here it wasn't that for the Yid it was regular. It was a special I would think it, I don't know if he says it here, according to this, even if they walked in at night. See, if you learn by the Mitzrayim was special darkness and by the Yidden it wasn't, it was natural, so during the day, for the Yid it was light. There was no darkness. At night it's naturally dark. He's saying something else. That this is part of the makkah is that the Yidden had a special light. The Eibershter gave them Because when they walked into the houses, it was dark. Yeah, it's it's dark, but let's say during the day? During the day. No, that you can't say you can't say there's No, because you have to see in the boxes. Why need Oh! You had to see in the hidden places. How did they know? So the Eibershter made a light that you could see through. A special light. That's according to the Midrash. That's the Midrash. Huh? That's according to the Midrash. Infrared. Mm? That's a special light. Special light, like like x-ray, like you could see through. That it's a light that Military type of goggles. Yeah, night goggles, whatever. Yeah, but that makes that it's not a special It's not dark. Here, it made that you could see through the wall. You could see through the boxes. So they came and they saw a thing and they saw, oh, in in in Yeah, okay, I'm sure they have it. That's a special light. It's a special light. That's the Midrash. מה שאין כן לפירוש רש״י, according to רש״י, היו כאן רק נס אחד, was one nes: החושך שהביא הקדוש ברוך הוא על המצרים, the Eibershter made darkness on Mitzrayim. אלא שהטעם שהביא עליהם מכה זו, כדי שבני ישראל Why did the Eibershter bring a makkah on the Mitzrayim? For the Yidden! שעל ידי החושך ניתנה היכולת לבני ישראל לחפש בבתי מצרים, because through the darkness, so they didn't see the Yidden come in, so they could come in and search in their houses, ולראות מקום כליהם, and see where they have their vessels. אבל לא היה בזה נס נוסף, wasn't an extra נס שבני ישראל יוכלו לראות מה שנמצא בבתי מצרים, a special light to see. The fact that they were able to see because they came in and they looked for it. ומה שהכתוב ממשיך אחר כך ולכל בני ישראל היה אור במושבותם, and then when the Torah says later that the Yidden had light, הוא ענין בפני עצמו, that's a separate thing, it's nothing to do with the מכה, שבא להדגיש שהמכה היתה רק במצרים, is coming to tell you that this makkah was only by the מצרים, ולא במקום מושב בני ישראל בארץ גושן, not where the Yidden lived. כלומר, what means like this, זה שלא החשיך לישראל בבית המצרי, הרי זה חלק ממכת חושך. This that it wasn't dark for the Yidden in the house of a Mitzri, that's true, they came in they were able to search, that's part of the makkah. כי זהו אופן ומתכונת של המכה, like every makkah. What was like every makkah? That were part, two parts to every makkah. The goyim had the makkah, and the Yidden didn't have the makkah. Here also, by the goyim it was dark, by the Yidden it wasn't dark. That's all it is. מה שאין כן הכוונה, so that's the first part. Choshech had, like every makkah, was dark for the goyim, not dark for the Yidden, the Yidden were able to see. And therefore, taka at night if they walked in they taka could see. But מה שאין כן הכוונה במה שכתוב ולכל בני ישראל היה אור במושבותם, when it says the Yidden had light in their houses, היא אדרבה, להודיע שלא היה שום רושם מהחושך במושבות בני ישראל. This tells you that the choshech had nothing to do with the Yidden, it didn't affect the Yidden. ועל דרך מה שכתוב במכת ברד, by the hail, what does it say? רק בארץ גושן אשר שם בני ישראל לא היה ברד. In Goshen there was no hail. אף שלכאורה פשוט הוא בלאו הכי, even though everyone knows that the makkot was to punish the goyim, so why would it, still, שהרי המכה היתה רק במצרים, nevertheless the Torah says it. Like I, it doesn't, I don't know if it mentions ערוב here. Oy. 12, by ברד, by מכת ערוב it also says הפליתי, and דבר. Anyway, the bottom line is that the Torah tells you that there was for the אידן לא היו, ולכל בני ישראל היה אור במושבותם, in their place wasn't a makkah. Fine. But then besides that, the makkah itself was two parts, not two nisim, like every makkah. It was for the Mitzrayim, not for the Yidden. And therefore, the Yidden, since they, so them it wasn't dark, so they were able to walk in. But that's not what the Midrash holds. The Midrash learns ולכל בני ישראל היה אור במושבותם, this is extra light. וחילוק זה בין המדרש לפירוש רש״י מודגש ומדויק בשינוי הלשונות שלהם, it's exact, it fits with the words. Rebbe is מדייק in the words. במדרש הלשון, in the Midrash it says שהאור היה מאיר לישראל, it shined. Don't say it shined to the, it shined to the Yidden? There was no darkness, so like there's light. No, it shined! Like they had a flashlight! ומראה להם, it showed them! And what did it show them? מה שבתיבות ובחביות ומטמוניות, what's in the boxes, in the jars, that they saw what's there. ואילו לפירוש Rashi, Rashi says first of all לא נזכר כלל שהיה כאן איזה אור, doesn't mention that there was a light, רק הזכיר על ראיית בני ישראל ראו כליהם, said the Yidden came into their house and saw, didn't say they had a light, as if saying it was a special light. Number two, מדייק שבני ישראל חיפשו, says that Rashi uses a different לשון, the Yidden went into the house and had to search, because according to Rashi there was no no x-ray, there's no special light, just a place they

could go in and they were able to search. דלא כבמדרש שהאור היה מראה להם, and the Midrash says that the light showed them everything. And third, משמיט, Rashi skips שבני ישראל ראו את הכלים שבתיבות ובחביות ובמטמוניות, doesn't say they saw in the hidden places, takeh didn't. So they only found whatever they searched. They opened the drawers, they looked, they made a search and they found, because there was no extra light, but it wasn't dark, that's all. ועל פי הנ״ל מובן טעם השינויים בפרטיהם, now we understand the difference, based on what we said before, all these different expressions. לפי Midrash, according to the Midrash, ולכל בני ישראל היה אור במושבותם הוא חלק מהנס, according to the Midrash the fact there was light is a part of the nes that there was an extra light. אם כן, היה זה אור מיוחד וניסי, so therefore it was an extra light שהיה מראה להם מה שבתיבות ובחביות ומטמוניות, so it was a light that showed them, they didn't have to search, was an extra light that showed them, and showed them what was hidden in all these hidden places. ועל זה אינו מספיק אור טבעי, if it wouldn't be a special light, it's not enough, לראות על ידו מה שנמצא בתוך הכלים, you can't see what's inside the vessels, וכל שכן במטמוניות, certainly what's hidden, אלא אור מיוחד וניסי, it was a special nes. מה

שאין כן לפי פשוטו של מקרא, כדרך רש״י בפירושו על התורה, but according to peshat which is the derech of Rashi, לא היה כאן אור ניסי, wasn't a special miracle light, כי אם רק שהחושך לא החשיך לבני ישראל, the darkness didn't, wasn't dark for Yidden, m'meila, therefore, היו יכולים לראות מה שיש בבתי מצרים באור רגיל טבעי, so it was normal, to them it was normal light, it wasn't dark, so they were able to see what they had, ולכן הוצרכו לחפש, they had to go search for it, עד שראו כלי המצריים, until they saw it, ועל פי זה יש לומר, and you could takeh say שאי אפשר שלא ימצאו בני ישראל. היו יכולים לדעת מה שיש בבתי מצרים בדרך הטבעי, so normal to them was normal light, it wasn't dark, so they were able to see what they had. ולכן הוצרכו לחפש, they had to go search for it, עד שראו את כלי המצריים, until they saw it. ועל פי זה יש לומר, you could takeh say, שאפשר שלא מצאו בני ישראל את כל הכלים שהיו טמונים במטמוניות, and takeh maybe they didn't see they hidden things and they takeh didn't get it maybe. ועל פי זה יש לבאר a שינוי בין Midrash Rashi, you could explain another difference in Rashi and the Midrash. Rashi מפורש Rashi says שזה שבני ישראל נכנסו בבתי מצרים וראו את כליהם, רש״י says this, that the Yidden went in in the houses of the Mitzrayim and saw their vessels, היה אחד מהטעמים למכת חושך. Rashi gives it as a reason for מכת חושך. Why was there plague of darkness? That the Yidden should go. מה שאין כן בלשון המדרש משמע שאין זה הטעם למכת חושך, the Midrash doesn't say that's a reason why there was חושך, אלא דבר נוסף שאירע בשעת מכת חושך. When there was מכת חושך, the Eibershter made a nes. But not that that was the reason. ועל פי הנ״ל יש לבאר הטעם, we could explain based on what we said before the reason, כי למדרש שהיה אור נסי שהראה לישראל כל כלי המצריים, according to the Midrash was a special miracle light that showed them what the Mitzrayim had, אין צורך כל כך להביא עליהם חושך, that was that's not a reason why they need to be dark. Because the Eibershter could have given וגם אם היה אור אצל המצריים, היו ישראל רואים את כלי המצריים על ידי אור נסי זה. Eibershter could have made a nes they have special light and they could see from far in the Mitzrayim house and even by the Mitzrayim it's not and hence it's a reason for darkness. מה שאין כן לפירוש רש״י שלא היה אור נסי, according to Rashi was no miracle light, הרי האפשרות לראות כלי המצריים the only way they could see the כלים הייתה רק מצד החושך שהביא הקדוש ברוך הוא על מצרים, because He made it dark, they could go in. But if if it's a miracle light, they don't have to go into the house, send outside of every Mitzrayim house and the light will shine through the the door, the walls, and then they'll see it, see the Ah? Oh, maybe, maybe they did. Ruach Hakodesh. I'm sure God could do it, Hashem wanted to. Everything we'll see in the derech hateva. So, so the the only So, according to Rashi, the reason of the darkness, so the Mitzrayim will not block the Yidden from entering their house. Right, right, that's all. So, they couldn't see that the Yid goes in. That's all. That's the reason. So, it had to be dark for them, nothing to do with the Yidden. Had to be dark for them. Now that it's dark for them, the Yidden could go in. The Eibershter wanted that. And why and why not? Ah? And why so so they wouldn't attack the Yidden? They wouldn't get upset? They would have blocked them, yeah. The same thing when they when they They wouldn't let them in. took the lamb? Oh, cuz they wouldn't let them? Yes. Normally, they wouldn't let them in. And later, when they would come to ask him, they would say, \"We don't have.\" The Yidden wouldn't have seen it. They But what did seeing it, to know that it's there, what did what did it change? What did it change? What did it what did it create? ויש לבאר טעמו של רש״י ששינה ממדרש ממדרש זה The

fact that they saw it, what's Well, they were able to tell him, \"I know it's there.\" And then And then, they couldn't They'd say, \"If you saw it, I can't deny it.\" Like this, they didn't want to And then what? And when They took it, they gave it. Then they gave it? Yeah. Otherwise, they'd say, \"We don't have.\" See, they they couldn't say, \"We don't want to give.\" They saw already that they have no choice. Why did they Why'd they give it? I said they couldn't say, \"We don't want,\" cuz after all this nisim they saw, they have to. If they ask they they have to, but they could have said, \"We don't have,\" and that's it. And they asked after מכת בכורות or after מכת חושך? After מכת בכורות. Bechorot, it happened and then then they collect, and then they they leave. Now, ויש לבאר טעמו של רש״י ששינה ממדרש המדרש. Why, takeh, did Rashi change from the Midrash? The Midrash says that it was a special miracle of light and Rashi and pshat in the פסוק וכו׳, why does Rashi change? שיש להקדים, to explain that, first like yadua we know שבקיום ציוויי הקדוש ברוך הוא, when you do a a a commandment of השם, יש להשתדל שהקיום יהיה בדרך הטבע, you have to try that the mitzvah you should do naturally, in natural way, לא על ידי נס, not from miracle. Hainu, meaning, hench, שהחפץ שבו נעשית המצוה יהיה חפץ טבעי ולא מעשה נסים. The object that you'll use for the for the mitzvah should not be a miracle object, like by Chanukah it's a question if the oil was okay because it was miracle oil. Whatever it is, so we have to have it natural. וזה שמעשה של קיום המצוה יהיה גם כן בדרך הטבע. And to be able to do the mitzvah, should also be naturally. ויתרה מזו, even more, נתבאר במקום אחר, altered explained in other places, שזה כולל לא רק קיום המצוה בעצמה, that this doesn't mean only the actual doing the mitzvah, that you have to try to do it in a natural way. That was, even a big tzaddik who can make miracles should try to do natural. אלא גם ההכנה למצוה, even the preparation for the mitzvah. שגם ההכנה צריכה להיות טבעית. The preparation has to be natural, וכפי שלמדים מהסיפור הידוע, like we

learn from the famous story with the Alter Rebbe, בעסק קידוש לבנה של Admor Hazaken, when the Alter Rebbe was in jail and they were taking him to interrogate him, so they took him on a little boat, and in the middle, he saw the moon and he wanted to מחדש the לבנה. שביקש מהפקיד שהיה ממונה על הספינה לעצרה He asked him, he asked the guy who was the the sailor was taking him to stop, כדי שיוכל לקדש את הלבנה מעומד ובישוב הדעת, to be able to מקדש the לבנה standing, when the when the the ship stands, and he should stand, why? If the ship goes, you can't stand, so and he can't concentrate. He asked him to stop. כאשר הפקיד סירב, and the guy didn't want, he said, \"Who are you? You're a prisoner, and you'll tell me what to do?\" עצר Admor Hazaken את הספינה בדרך נס, all of a sudden, the ship stopped, couldn't go. Alter Rebbe miraculously stopped it. אבל לא קידש את הלבנה, but he wasn't מקדש לבנה Started again, עד שהפוקד הסכים לעצור בעצמו. After it started again, he says to him, \"You see what I could do? So I'm asking you, please stop it.\" So then he stopped it. Now the question is, why did he When he stopped it miraculously, through a miracle, he could have been מקדש לבנה then. Why did he ask him again? Also gave him a big berachah, too. שמהטעמים על זה, and the reason is, he should also שהגם ההכנה לקיום המצוה תהיה בדרך הטבע ולא על ידי ענין ניסי. That not only the actual doing the mitzvah, even the stopping of the ship, which is only a preparation to do, should also be naturally. ועל פי זה יש So that we know that that has to be. ועל פי זה

יש לבאר מה שלא פירש רש\"י כבמדרש, now we understand why Rashi doesn't explain like the מדרש שראיית בני ישראל את כליהם של המצריים היו על ידי נס מיוחד, that the Yidden, the Midrash learns that that was a special nes that they should be able to see the vessels, על ידי אור שלא על פי הטבע, but through a light which is not natural, Rashi doesn't want that. כי לפי דרשה זו, according to that, היה מהכוונה במכת חושך, according to this, the purpose of the מכת חושך כדי שיוכלו ישראל לקיים את ציווי השם. Cause according to this, the purpose of כדי שיוכלו ישראל לקיים את ציווי השם, what was the reason? So the Yidden should be able to fulfill Hashem's commandment, וישאלו איש מאת רעהו ואשה מאת רעותה כלי כסף וכלי זהב, so that they should be able to take out, Hashem's gave them a mitzvah, you have to collect gold, silver, empty Mitzrayim, take it out. ולפי זה נמצא, if this would be like the מדרש, שההכנה לקיום מצות ציווי זה שלא על פי הטבע, בדרך נס. This is a preparation to the mitzvah, to be able to take it, it's through a miracle, a special light. כי רק על ידי אור ניסי זה ראו את כל כלי כסף וזהב של המצריים אשר הטמינו, cuz only through the miracle they saw the kelim. ורק על ידי זה קיימו את ציווי לבקש מהם כל הכלים שהיו מטמינים, and only through this nes they were able to later ask them for it. ולכך משנה רש\"י ומפרש, that's why Rashi changes and explains, שזה שראו את הכלים לא היה על ידי אור מיוחד ובדרך נס, that what they saw it wasn't a special light and it wasn't a נס, אלא על פי טבע, natural, שחיפשו ישראל בבתי המצריים, they pashut searched in their houses, וראו את כליהם באור טבעי, they saw it through a natural light, כדי שגם ההכנה למצוה תתקיים בדרך הטבע, that even the preparation to fulfillment of the mitzvah should be naturally. Maybe they didn't get to see everything? Ah, that's what he said, I get it. So he said. ואף שכל עיקר הנס של מכת חושך היה בשביל זה שישראל יחפשו את כלי מצרים, you can still ask a kashya: but we're saying this was a reason for the makkah of choshech. The מכת חושך itself is a nes! So if you look further, sof kol sof they got the kelim through a nes. So he says, הרי זה רק בגדר דהסרת המניעה. It wasn't the מכת חושך is not a reason how they got to the keilim, it was stopping a block- something a blocking. Otherwise, the מצריים would not let them in, that's all. Not that this made them go. This was only taking away something that shouldn't block. אלא לכל היותר באופן של סיבה וגרם, only a cause, ולא הכנה והכשרה להמצוה, it's not exact a direct preparation to the mitzvah. שזה היה דווקא בזה, the direct was that they חפשו, they searched, וראו את כליהם, and they looked at, they saw it. וכגון דא, אין זה שלא על פי טבע, ממילא this is not called not naturally. וגם דבר זה יש ללמוד מסיפור הנ\"ל של אדמו\"ר הזקן. This idea that going back a step, the miracle of a step earlier doesn't is not considered doing it through a miracle, you could learn it from that story. No, because if you want to look there, sof kol sof, why did the goy stop על פי טבע? Because of the miracle that he did before! So sof kol sof it's sof kol sof a mir- So we see that doesn't count. If it's going back two steps, it doesn't count. דלכאורה, זה שהפוקד הסכים לעצור את הספינה, this that he made that he agreed to stop, לא היה מחמת עצמו ממש, cuz he decided? אלא לפי שראה בכוחו של אדמו\"ר הזקן להעמיד את הספינה מאליה באופן ניסי, he saw the Alter Rebbe could stop it, so he saw the miracle. אלא שזהו רק גרמא בעלמא, that's not called a cause, not called a a הכנה, preparation. It's a a גרם. ההכנה עצמה, the preparation itself would be העמדת הספינה בשביל אמירת הברכות של קידוש לבנה, would be stopping it. And that היתה על ידי פוקד בעצמו, that the guy did on himself, לא באופן ניסי. So the same thing here. So we see from here that Rashi doesn't want to learn that it was a miracle, cuz since it was a mitzvah, and if it would be a miracle, the way they got to the mitzvah is through a miracle, that's not how you do. אמנם גרמא בערב שבת Ah? Grama patur, yeah. Yeah, so it's all before of it, it's all the same thing, because before it's not direct. The vort is it's indirect. They gave them the the keilim because of the the That's that's because of the מכות, no? Chen, which is part of the part of what the Eibershter, like the מכות, no? The Eibershter gave them chen, but it's not a direct thing. When they came to take it, it was already with chen. The first one was was חושך, it might might not have been broken down as much to even give it. Hey, maybe. Break their Yeah. Amnam, but the question, if this is the real reason, so why does the Midrash say it? והמדרש הזה יש המדרש לחוש לזה. The fact that the Midrash doesn't care ומפרש שהיה בזה אור מיוחד וניסי, and it does say that it was a regular special light, a נס, יש לומר משום דסבירא ליה שבנדון דידן לא היה צריך להיות כן. The Midrash holds that in this case it doesn't didn't have to be through teva, through nature. It could be through a nes. Why is this case different? Number one, דכמה טעמים, there's many reasons. Number one, התנאי שקיום המצוות צריך להיות בדרך הטבע דווקא, this idea that mitzvot have to be done naturally, הוא בעיקר במצוות שלאחר מתן תורה. It's only mitzvot after the Torah was given, כי זהו עניין עיקר במתן תורה, that's one of the main points of מתן תורה, שהמצוות יפעלו בגשמיות העולם, the mitzvot should affect the physicality of the world, the nature of the world. So the mitzvot have to be done with nature. בלשון המדרש, like the Midrash says, עליונים ירדו לתחתונים, the higher world, that the ruchniyut, spirituality, should come down, so it has to come into the nature. ולכן רוב המצוות וכולם הם בדברים גשמיים, most mitzvot are physical things, וזה גופא בדרך הטבע דווקא, כמו שכתוב במקום אחר, that's natural way. מה שאין כן בנדון דידן שמדובר קודם מתן תורה, here the Midrash holds it didn't matter if it's not in teva, because it's before מתן תורה. And the second thing is תוכן העניין וישאלו איש איש מאת רעהו, אינו כל כך בגדר מצווה וחיוב שבני ישראל, the Midrash learns that this that the Yidden had to take borrow is not called a mitzvah, it's mainly reward that the Eibershter is giving them, אלא אדרבה, קבלת שכר מלמעלה, the Eibershter is giving them, שעל ידי זה נתקיימה הבטחת הקדוש ברוך הוא ואחרי כן יצאו ברכוש גדול. This made the the promise of Hashem that they'll go out with rich a lot of riches was fulfilled, אלא שהקדוש ברוך הוא הועיל והשתלם שכר זה בדרך הטבע, the Eibershter made this sechar, the Eibershter could have had them go out and all of a sudden their pockets should be filled with gold, so he put it into דרך הטבע, שעל ידי זה שבני ישראל ישאלו מהמצריים כלי כסף, that the reason the Yidden giving כלי כסף, אבל תוכן הדבר הוא קבלת שכר מלמעלה, but really the Midrash learns it's not a mitzvah, it's קבלת שכר. ולכן מצינו, that's how we find, שכל עניין השאלה איש מאת רעהו לא יוטל כל כך על בני ישראל, as we see, and this brings in your point takke, that really the Midrash holds it takke wasn't something that the Yidden did, it came because of the חן, אלא בא בדרך נס מלמעלה, even that came in a נס, כמו מפורש בתחילת העניין, it says in the beginning, ונתתי את חן העם בעיני מצרים, השם says, \"I will give grace that the Mitzrayim will find grace in your eyes,\" וכנאמר בכתוב שלאחר זה, and it says Takeh it happened, שהיה בפועל, וה' נתן את חן העם בעיני מצרים, השם gave, וה' נתן את חן העם בעיני מצרים וישאילום, so the Midrash holds that this is basically an inyan that the Aibershter gave. So there the Midrash doesn't care that it's not done naturally because it's not a mitzvah. ומובן שבקיום ציווי כזה לא איכפת לן אם הכנה נעשית על ידי נס. Such a fulfillment of such a mitzvah doesn't matter if it's not. ויש להוסיף עוד, you could add something more, the Rebbe says, שבנדון דידן היה מוכרח לדעת המדרש להנס להורות את המטמוניות. Here the Midrash has another point, here it had to be through a nes, because even by a mitzvah, if there is no choice, the Aibershter could make it through a nes. You should try not to. Here there was no choice. Why? They had to see through the special light, because the special light, they will see things which were hidden, and the way the Aibershter wanted, they should take even what's hidden, כי תכלית מטרת הציווי וישאלו, because the whole purpose of taking borrowing, היתה לא רק שבני ישראל יצאו ברכוש גדול, not only they should have a lot, because say taking everything that they found was in billions of dollars, but the Aibershter wanted more, הייסט עס, וניצלתם את מצרים, ונתרוקנה, he wanted them to become empty. So if they wouldn't find the hidden things, it wouldn't be empty. ולכן היה מוכרח להיות הנס שלכל בני ישראל היה אור, had to be a nes, the Midrash says, to be a special light, להורות את המטמוניות שבבית מצרים, to light up the hidden places, כי דווקא על ידי הנס הזה, זה היתה בידם האפשרות לראות כל מה שטמון מכלי כסף וזהב אצל המצריים, only through this light they could find the hidden stuff that the Mitzrayim had, לקיים מה שנאמר וניצלתם את מצרים, to empty Mitzrayim. מה שאין כן אם היו רואים רק את הכלים שבחוץ, had they only seen whatever was visible, ועל ידי שחיפשו בבתי המצריים, and also whatever they searched and found, but they still, like you said before, certain things were left, לא יכלו לקיים ציווי זה לרוקן את מצרים, they couldn't empty Mitzrayim, that's what the Midrash also adds, that it's another point why the Midrash feels that way. When Hashem gives a mitzvah, he makes the path, he paves the path that you can do the mitzvah. Not through a miracle, not through a miracle. He makes it derech hateva, but here he made it through a miracle. Here it didn't need to be. Oh, so here it didn't need to be, exactly. ועל פי זה יש לבאר על פי פנימיות העניינים גם החילוק בין המדרש שפירש רש''י בפירוש מה שכתוב לכל בני ישראל היה אור במושבותם, אם גם זה הוא חלק ממכת חושך. This will explain also the difference between the Midrash and and Rashi on the pasuk where it says, \"And all and for the Yidden was light in their place,\" so there's a chiluk, difference, if that's part of the makkah or not.

According to the Midrash, it's part of the makkah. Makkah was two things: special darkness for goyim, special light for Yidden. And according to Rashi, this that the Yidden had light in their wasn't a nes. It was, it wasn't an extra thing, it was part of it. The result. Yeah. So he says like this: איתא בספרים, it says in ספרים שהרכוש גדול שבני ישראל הוציאו ממצרים that there's great treasure that the Yidden took out of מצרים, מרומז גם על ניצוצי הקדושה שהיו נמצאים בארץ בעניני מצרים is hints to the sparks, the holy sparks that were in everything that Mitzrayim owned. וזה שבני ישראל הוציאו את כלי הכסף וכולי של מצרים, that the Yidden take out all these vessels from מצרים, הוציאו את הניצוצי הקדושה שבהם. They took out the holy sparks מן הרע של מצרים from the evil of מצרים והחזירו לרשות הקדושה brought them to kedushah. ותוכן עבודה זו של בירור הניצוצות הוא ענין עיקרי בעבודת כל אחד ואחד מישראל. This idea that we have to elevate and purify all physical things like food, we make a berachah, we elevate it, is a main, important thing in avodah. דנוסף על החיוב של לימוד התורה ועבודת התפלה, besides the fact that you have to learn Torah, you have to daven, שבעיקרו ענינם באדם עצמו, it's something not not outside of the person, it's all in the person, ובזה גופא ברוחניות שלו, and that itself is in the spiritual part of a

person, בהבנת התורה בשכלו, understanding Torah in your in your brain, הרגשת הלב בתפלה, to feel in davening. But besides that, צריך להיות גם קיום המצות, you have to do mitzvot also, שרובם ככולם בדברים גשמיים, which mostly physical things. וכן עשיית עניני הרשות שלו לשם שמים. Even not mitzvot, your own things that you do, eating, sleeping, you have to do also for the sake of Hashem. שעל ידי זה ממשיך קדושה בגשמיות העולם, through doing that you bring holiness into the physicality of the world, ומעלה ניצוצי הקדושה שבדברים גשמיים אל רשות הקדושה, and you elevate all the things to the domain of קדושה, כמבואר בארוכה Sefer Tanya as it says in Tanya. ויש לומר, the Rebbe says, you could say, שלפי פירוש רש״י, זהו החילוק בין שני הענינים שבכתוב. According to Rashi, this is the difference between the two parts of the pasuk. Remember the first part is that they had מכת חושך and the second part is that there was light for the Yidden. Number one is עצם מכת חושך, the first מכה, שנתנה את האפשרות לבני ישראל להיכנס לבתיהם של מצרים ולראות את כליהם. That gave an opportunity to the Yidden to go into the Mitzrayim's houses and to find the kelim. The second thing we say: לכל בני ישראל היה אור במושבותם, that in the Yidden's place, in the Yidden's domain was light. So we are

talking two things here. We're talking about the domain of the Mitzrayim and the domain of the Yidden. שהם, these two things, כנגד שני סוגי עבודה דלעיל. That is that's parallel to the two things we said before. We said before there are two things: there's learning and davening, which is not gashmiyut, and you have a second part, getting involved in the gashmiyut through mitzvot, through doing things l'shem shamayim. It's like this: העבודה דתורה ותפלה שיהא ד' אמותיו, מושבותיהם של בני ישראל, ובקדושתו וברוחניותו. Part of the pasuk says what happened: the Yidden in their domain had light. What's the domain of a Yid? Kedushah. That's the avodah a Yid has to do with kedushah. And then the עבודה של זיכוך העולם. Then you had what happened to the Mitzrayim, purifying the world, להוציא ניצוצי הקדושה שבדברים גשמיים להעלותם לקדושה, to take all the sparks from from the gashmiyusdike things and bring it to kedushah. שעל פי דרך הפשט, that according to Rashi, in פשט, היינו כפי שהדברים נראים בפשטות ובחיצוניות פשט means the way you look at it, simple, הרי הם שני סוגי עבודה שונים, וגם הפכים! They're two separate things, they might even be opposites! Here you're working with ruchniyut, here working with gashmiyut. Here you're working with things outside of you, here with things inside of you. So they're according to Rashi, Rashi like he learns they're two separate things. This is על פי חסידות פשט in the pasuk, according to Rashi. You can't work what with stuff outside without the inside? Huh? It seems like. Good, so one comes, one after the other. Okay, yeah.

אולם במדרש, on the other hand, in the Midrash, אגדה שבתוורה, Midrash is aggadata. רוב סודות התורה גנוזים באגדה. The Alter Rebbe says in Tanya that in aggadata, in the stories and the pshatim in the Midrash you have the hidden parts of Torah. מפרש, according to the Midrash explains, שגם זה שלכל בני ישראל היה אור במושבותם הוא חלק ממכת חושך. This that the Yidden had light is part of the מכת חושך, meaning כי מצד הכוונה הפנימית the deep kavana, intentions of the Eibershter, אין שני סוגי עבודה אלו ענינים שונים. There's no two things the Eibershter doesn't have two types of things he wants of you, אלא הם שייכים וקשורים זה בזה, they're connected, כי גם העבודה דתורה ותפלה cause even davening and learning which is in ruchniyus, in your mind, in your heart, nothing to do with גשמיות, תכליתה היא בשביל העבודה של בירור וזיכוך העולם. Also the purpose is to elevate the world, כמבואר b'Tanya as it says in תניא שהנשמה לא ירדה למטה כדי לתקן את עצמה the neshama didn't come down to fix itself, כי אם כדי לתקן את הגוף ונפש הבהמית וחלקו בעולם, to fix the the body, to fix the gashmiyus of the world. וזהו התוכן הפנימי בדעת המדרש, this is the deeper pshat in מדרש, שגם זה שלכל בני ישראל היה אור במושבותם הוא חלק ממכת חושך. That's

what the Midrash means according to Chassidus, that even the fact that in the Yidden's domain was light is part of the מכה of חושך. What's the מכה of חושך? To work on the goyim, to elevate the nitzotzos from the goyim. So מושבותם is also part of that. היינו שמפני שגם האור המאיר לישראל כשהם במושבותם, even the light that shines to the Yidden in their domain, שהוא האור המאיר בנשמתם על ידי תורה ותפלה which shines in the Yid's domain in Torah and tefillah, in the neshamah, צריכים להמשיך ולהכניס בבתי המצרים חושך. We have to bring that into the Mitzrayim's houses, which is Mitzrayim's houses represents the gashmiyut of the world, כדי שעל ידי זה יוכלו להוציא משם ניצוצות הקדושה הנמצאים שם, ולהחזירם לרשות הקדושה. To take them out, to take these holy sparks and bring them back to kedushah. ועם כל זה יש לומר, על פי יינה של תורה שבפירוש רש״י, if you want to go deeper into רש״י, וזה שלפי פירוש רש״י הסיפא ״ולכל בני ישראל היה אור במושבותם״ אינה חלק ממכת חושך, that that, according to Rashi, the end of the pasuk that the Yidden had light in their domain is not part of the makkah, that's a separate thing, הוא לפי שבזה נרמז ענין גבוה עוד יותר. This Rashi, according to Rashi, it's even something much higher. הבא לאחר גמר העבודה של בירור וזיכוך העולם. That's something that hints to something that comes after we finish doing everything in this world. What does that mean? והנה, מבואר בכמה מקומות, we know it says in many places, שירידת הנשמה ועבודתה למטה היא צורך עליה. The reason the neshamah came down here in this world, in the lower world, so it descended down, the purpose is that through this, it gets higher than it was before. שלאחר גמר עבודתה בבירור וזיכוך העולם, after it finishes doing its job in purifying the world, מתעלית הנשמה למדרגה גבוהה עוד יותר מכפי שהיתה קודם ירידתה. It reaches a higher level than it was before it came down. ועד שזוכה להסתופף בגופא דמלכא, it's zocheh to actually look, gaze into the the the Eibershter Himself. That's what happens only by the neshamah coming down; before that, it wasn't. וזהו הפירוש הפנימי בכתוב, that's the deeper peshat in the פסוק, שלאחר גמר העבודה בבירור וזיכוך העולם, after you finish with purifying the world, שזה נרמז במכת חושך, that's hinted in חושך, שעל ידי זה הוציאו בני ישראל את רכושם של מצרים והכניסוהו ברשות הקדושה. Choshech represents the fact that the Yidden were able to take out their kelim, which, as we said before, means that they were able to take the ניצוצות הקדושה from the velt, from Mitzrayim, which is low. So from that, what happens at the end when you're finished with that? זוכים ל״ולכל בני ישראל היה אור במושבותם״, you're zocheh to the light in our domain, שהנשמה באה למשכנה, למקומה האמיתי, the neshamah comes to its proper place, and as it were, ישראל וקודשא בריך הוא כולא חד, you come united with Hashem, cause we're all one. ששם אין מקום כלל למציאות של מצרים וענייני מצרים, there is there's nothing but domain of of kedushah. There's no Mitzrayim, no inyanim of Mitzrayim. אפילו לא כפי שנתבררו ונתעלו לקדושה, not even the way Mitzrayim is elevated. In atzmus is נישט קיין וועלט, כי אם רק בלשון הזה ״ישראל ומלכא בלחודוהי״. Only the Yidden and the Eibershter. Yeah, yeah, but afterwards. In it, it has these nitzotzos, but when you go up higher, so it separates itself from the gashmiyus. And m'meila, now there is no Mitzrayim doesn't exist anymore. ובזה יש ללמוד גם עידוד גדול בעבודתנו עתה בגלותנו זה האחרון. And this

could give us a great encouragement in this last galus. What is it? אף על פי שנמצאים אנו בזמן של חושך הגלות, we're now in the time of darkness of the exile. ובזה גופא חושך כפול ומכופל דעקבתא דמשיחא, not darkness, double darkness, double-double, the last darkness right before Mashiach. הקדוש ברוך הוא מסבב סיבות, the Eibershter makes it, עד לאופנים שלמעלה מדרך הטבע, He makes things even beyond nature, כדי שבני ישראל יוכלו לעבוד עבודתם בלי שום מניעות ועיכובים. The Eibershter makes we should be able to do what we have to do without any interruption, not any, any, any problems. ואף על פי שכל עניינינו צריכים להיות בדרכי הטבע דווקא, aye, we said that when you serve the Eibershter you have to do every naturally, we just said the Eibershter nowadays even does things beyond nature to make us able to serve Him, הרי זה במה שנוגע לקיום המצוות מצד בני ישראל. From the Yidden's's side, we have to try to do everything naturally. אבל בנוגע להמצב בעולם הנדרש כדי שישראל יוכלו לעבוד עבודתם במילואה, but to make the situation in the world we should be able to serve Hashem, אין שום הגבלות, then there is no limits. The Eibershter makes that. הקדוש ברוך הוא עושה גם ניסים גלויים, the Eibershter makes open miracles, כדי לאפשר לישראל לעבוד עבודתם בדרכי הטבע. We should be able to serve Hashem, we will be doing it through nature, but He makes the world in a in a in a miracle way. וכמו במכת חושך, just like by חושך, שהקדוש ברוך הוא עשה נס גלוי, the Eibershter made that open miracle, הביא חושך ניסי על מצרים, He brought a miracle darkness on מצרים, כדי שבני ישראל יוכלו לחפש ולמצוא את הכלים באופן טבעי. And the Yidden from there, מצדם, should be able to do naturally, even though what brought it was a miracle. וכן בסיפור הנ״ל מהאדמו״ר הזקן, the same with the Alter Rebbe's story, שפעל על ידי נס שהפוקד עצמו ירצה לעצור את הספינה. There was a nes, but then the nes made that the goy himself should stop. This is according to Rashi, this is what the Eibershter does now. ועל אחת כמה וכמה לפי פירוש המדרש, certainly according to the מדרש, שהיה כאן גם אור ניסי, there was even a miracle light, שבוודאי גם עניין זה אינו רק דבר חד-פעמי שהיה בגלות מצרים, that's something that just happened once, in time of Mitzrayim the Eibershter made the special light for the Yidden to be able to get what they have to, אלא מעין זה גם בגאולה בגלות זה האחרון, similar, little bit it'll be like when we leave this גלות, שהוא ״כימי צאתך מארץ מצרים״, which is similar to going out of מצרים, שגם בהיותנו בארץ מצרים קודם ביאת הגאולה, and even while we're still in galus, like there, there it what happened when they were still in Mitzrayim. While we're still in galus, before the גאולה, מאיר אור שלמעלה מהטבע, דער אויבערשטער קען מאכן a special miracle light shine to us, בלשון הכתוב, הובא בהמשך הנ״ל הענין הנ״ל, like it says in pasuk, that the Midrash brings, דגם כשהחושך יכסה ארץ וערפל לאומים, and even when darkness covers the earth, ועליך יזרח ה׳, and the Eibershter just for the Yidden is going to bring light. ויתירה מזו, even more, אשר ע״י זה ניתן כח לבני ישראל להפוך לקדושה גם את הענינים שבחושך, היינו, not only it's light for us, this light gives us the power to change the darkness. אשר בחיצוניות נראה שהם דברים המעלים ומסתירים, ומונעים את האדם מלקיים ציווי של הקב״ה, certain dark things happen which seems to be interrupting and seems to be a barrier for us to do mitzvot. The Eibershter makes that we have a power, such a light that we could even change that. ועד שהם עצמם מסייעים בעזר לבני ישראל לקיים ציווי השם, that these dark things help the Yidden to do the Eibershter's will, דוגמת מה שפרעה עצמו סייע ועזר לבני ישראל לצאת מגלות מצרים, like Paro himself at the end helped the Yidden go out. And he says kifshuto. He says, I mean pashut in simple terms. וזה העיקר, the main thing כפשוטו, שבסוף

זמן הגלות ישנה הארה במושבותם של כל ישראל, the end of גלות יידן have light in their house. ולכל אחד ואחת מישראל, every man and woman of יידן, כפשוטו בגשמיות וברוחניות, פשוט physically, gashmiyut and ruchniyut. שיהיה לכל אחד ואחת מבני ישראל הרחבה ומנוחה בכל הענינים, and a Yid should have everything wide and broad and calm and everything and peace. ומכינים עצמם בשמחה ובטוב לבב, and we prepare ourselves out of joy and a good heart, לקבל פני משיח צדקנו, to receive the face of משיח, בנערינו ובזקנינו בבנינו ובבנותינו, old and young and daughters and sons, בכספם ובזהבם עמם, with the money with us, כפשוטו, וכן ברוחניות ענינים, בקרוב ממש, והגלות יתבטל. Amen, yishar koach, yishar koach. You know what, like you know like tzedakah. It's like a lamdanishe, but it's not deep, it's not hard, I mean, it's very למדנ׳ישע עבודה. Yeah, an avodah, very, yeah. You know like tzedakah, you give 10%, you ma'aleh everything else, going to say, you ma'aleh the 150, you ma'aleh everything else. But the goyim, if you work with the goyim and deal with the goyim, also you're working with this, the ניצוצות that you're interchanging with the goyim, that you're ma'aleh not just what you're touching, but also maybe extending to their their things, their life. Like it says here, we touch them in whatever ways, light into their Especially if you get them to recognize Hashem and things like that. Even greater, yeah, right. Just even physically, these ניצוצות we're talking about, that have shaychus to the goyim, you can't get them all or take them all or use them all, but you have some shaychus to them. Even even making goyim money, for instance, going to work for you, or you know. Yeah, but if they make it for you. No, and, but showing them, yeah. But if you show them the the שבע מצות בני נח or show them something about the Oybershter, that yes. It's a blessing.